Understanding William Oake

2 October 2024
Eben van Tonder

Table of Contents

The Complete Background Work on William and William Harwood Oake and the Invention of Mild Curing.

Aron Vech is probably the man responsible for the fact that we know the name William Oake and so many details about his system as Vecht used the same system and was a vocal advocate for it.

Also, see Bacon & the Art of Living, Chapter 08.01 – Mild Cured Bacon

Introduction

For years, I was captivated by the question of who had revolutionized modern bacon curing—a process that became known as Tank Curing and later as Wiltshire Curing. My search led me to a man named William Oake, who, in the 1830s and still in his early twenties, invented what became known as Mild Curing. This method transformed the meat industry, making it the foundation of bacon production worldwide. But as I uncovered more about Oake, I couldn’t help but wonder: What were the influences that enabled such a young man to create this revolutionary curing system? What forces and traditions guided him to redefine an age-old practice?

The discovery of William Oake’s pivotal role in meat curing was just the beginning of my journey. In my earlier article, Tank Curing Came from Ireland, I described the electrifying moment of discovery: “It was 4:00, Monday morning, 11 March 2019 when I found the Australian reference and if I had any hope to get more sleep, it was gone!” This crucial piece of information came from an article in The Journal of Agriculture and Industry of South Australia, edited by Molineux, General Secretary of Agriculture, South Australia, Volume 1, covering August 1897 – July 1898 and printed in Adelaide by C. E. Bristow, Government Printer in 1898.

The Australian article pointed me toward the fact that William Oake was from Ulster and that he had developed the Mild Cure process. This reference further led me to a significant figure: Aron Vecht, a Jewish curer who would become arguably the largest meat curer on the planet in terms of the territories his operations covered. Vecht’s work shed light on the larger picture of Oake’s influence. I wrote extensively about Aron Vecht and, in 2023, had the privilege of meeting his grandson, Dr. Romeo Vecht, a renowned cardiologist, in London. This personal connection allowed me to delve even deeper into Vecht’s methods and contributions. (For my detailed work on Aron Vecht, see Chapter 14.03: Aron Vecht, Chapter 14.04: Aron Vecht: His Curing Method and Businesses, Interview with Aron Vecht 1894, and What was the Vecht Curing Method?)

Vecht’s wide-reaching curing practices brought me back to the impact that William Oake had on the industry, further confirming the transformative nature of Oake’s invention. In 2019, I quoted directly from The Journal of Agriculture and Industry of South Australia: “There is at the present time a new process coming into vogue, which is attracting considerable attention amongst bacon-curers. The process is called the ‘mild cure.’ The discoverer of the new process of curing was, it appears, an eminent chemist — the late Mr. William Oake, of Ulster.”

With the knowledge that Tank Curing originated from Ulster, I felt compelled to uncover where, exactly, this innovative process took root. My investigation led me to a reference from The Freeman’s Journal (Dublin, Ireland) on 23 September 1853, which reported on a major provisions contract for the Royal Navy involving 12,000 tierces of pork and 4,000 tierces of beef. The notice mentioned, “We have the satisfaction to add that half the pork contract was taken for Irish account, and a considerable portion will be made up in Limerick, by Shaw and Duffield, William G. Gubbins, William Oake, and Joseph Matterson.” This revelation indicated that William Oake was actively involved in meat curing in Limerick, within the province of Munster.

I realised that this could not have been where he developed the system as the sources are unanimous that it was done while he was in Ulster, not Munster. I conducted a detailed survey of the use of the phrase “mild cure” on newspapers.com, which houses all major newspapers from Britain and Ireland dating back several hundred years. Numerous references emerged from Limerick and Waterford in the 1840s and 1850s, but the earliest reference dated back to 1837, from Antrim in Ulster. I realised that this may be exactly what I am looking for.

Following this initial reference, Antrim seemed to vanish from the records, and Limerick and Waterford dominated the curing scene. One mention of this small town close to Belfast and nothing more. The 1837 report, which appeared in the Belfast News-Letter on 21 July 1837, noted that the bacon market had been dull over the past week except for “a small parcel of mild cure” arriving from Ireland. Before this date, there was no record of the phrase “mild cure” anywhere, suggesting that it was a relatively recent innovation.

This discovery led me to conclude that William Oake invented Mild Cured Bacon in Antrim, Northern Ireland, and later relocated to Limerick, where his method gained prominence. But the more I learned about Oake, the more I realized that understanding the full scope of his invention required delving into the broader influences that shaped him.

The cultural, religious, and scientific history that connected Ulster with Austria provided a large part of the answer. An intricate web of monastic traditions, agricultural knowledge, and academic exchanges over centuries created the perfect environment for William Oake’s innovations. The rest of the answer would come from the world of science and the rapidly developing understanding of proteins. For years I have though that Vol Liebig influenced young Oakes thinking. To my great surprise it was not Vol; Liebig, but a man who influenced not just William Oake, but Von Liebig himself on the subject.

By tracing these intricate influences, it became clear that William Oake did not invent Mild Curing in isolation. Instead, he emerged from a society entrenched in traditions that merged faith, scientific inquiry, and agricultural expertise. His methods, inspired by these deep-rooted influences, set new standards in meat curing, combining centuries-old practices with emerging scientific principles, resulting in a process that revolutionized the meat industry—a legacy that continues to this day.

Topographical Dictionary of Ireland” by Samuel Lewis, 1837

Antrim and Belfast: Historical Overview and Influences

The first place we start is the small town of Antrim itself. We approach it from the perspective of asking if it was possible that bacon production was done in the town or is it more likely that it happened in nearby Belfast.

Population and Role in the Pork Industry

The town of Antrim had a modest population of approximately 1,800 to 2,000 by the 1831 census, while County Antrim was densely populated, with around 316,909 inhabitants recorded in that same period. The nearby city of Belfast, within County Antrim, had an estimated population of about 53,000 in 1831. This made Belfast a more likely center for any large-scale pork production and export operations, given its larger workforce and urban infrastructure. Yet, according to Samuel Lewis’s “County Antrim: A Topographical Dictionary of the Parishes, Villages, and Towns of County Antrim in the 1830s,” pig products were exported from Antrim through Belfast, indicating that Antrim contributed to the supply chain, likely by supplying livestock or engaging in smaller-scale production. It is conceivable that bacon and other cured pork products were either produced in Antrim or transported to Belfast for further processing and export.

The distance from Belfast to Antrim is approximately 22 kilometers (about 14 miles) by road. This short, manageable distance facilitated the efficient transport of pork products from Antrim to Belfast for processing and export in the 19th century. On foot, the journey between Antrim and Belfast would have taken approximately 4.5 to 5 hours, assuming an average walking speed of around 4 to 5 km/h (2.5 to 3 mph), making it feasible for trade and exchange even in the absence of modern transportation.

Religious and Social Influences Since 1000 AD

The middle ages saw the Catholic church becoming the custodian of knowledge of agriculture and meat processing through its universal database of these disciplines centred in the Roman empire and its access to traditions from Egypt and across the globe due to its expanding reach. (see extensive work on the subject: Admont Abbey and the Benedictine Order: A Volcanic Revelation in Medieval Meat Curing and Agricultural Science, Ancient Fertility Goddesses, Mary, Spirituality and the Link with Minerals, Ancient Fertility Goddesses, Mary, Spirituality: Women’s Thirties and the Tradition of Herb Collection, and in particular, Saint Boniface: Apostle to the Germans and His Influence on Monastic Agriculture and Food Preservation.)

It is therefore instructive to do a survey of the religious influences in Ulster. By the 1830s the role of the Catholic Church in Antrim diminished substantially and yet, the community was profoundly shaped by the Monisyries in the area before it took on a more protestat character. The importance of this and the monumental role it played will become clear.

, Timeline of Religious Influence in Antrim and Ulster:

  1. Pre-Christian Era (Before the 5th Century):
    The region was inhabited by the Gaelic people, who were part of the broader Celtic ethnic group with ancient ties to the Hallstatt Celtic society, known for its salt mining and trade. This connection influenced early Irish culture, including that of Antrim, where they practiced pre-Christian, pagan religions. Celtic influences were significant, with rituals, societal structures, and traditions embedded in the fabric of the region’s identity.
  2. Introduction of Catholicism (5th Century):
    Christianity spread to Ireland with St. Patrick and other missionaries, leading to the establishment of Catholicism, which was widely embraced by the Gaelic Irish. Over time, monasteries became centers of learning, culture, and religion. One of the most important monastic centers in Ulster was Bangor Abbey, established in the 6th century, which had extensive connections with monasteries throughout Europe, including Austrian monasteries such as the Benedictine Abbey of Admont in Styria. These monasteries maintained theological, educational, and missionary links with Irish monastic communities, facilitating the exchange of knowledge, practices, and agricultural techniques.
  3. Medieval Period (12th-16th Century):
    Antrim, like much of Ireland, remained predominantly Catholic, with a strong monastic presence. Several monastic settlements were established, such as the Abbey of Bangor and Glenarm Friary, which were significant religious centers. These monasteries maintained connections with other Catholic monastic orders in Europe, playing a key role in religious, cultural, and agricultural practices. They influenced local agriculture, including livestock farming and meat curing, through their extensive knowledge of preservation techniques and their links with European monastic networks, particularly those in Austria.
  4. The Plantation of Ulster (1609 onward):
    This English-sponsored colonization program began in the early 17th century, aiming to settle English and Scottish Protestants in Ulster, including Antrim. Large tracts of land were confiscated from native Gaelic Catholic lords, leading to the displacement of the native Catholic population and a gradual demographic shift toward Protestantism. This caused a significant cultural and religious transformation in Ulster, as Protestant settlers brought their own farming techniques, livestock management practices, and societal structures, which increasingly influenced the agricultural landscape.
  5. By 1830:
    The population of Antrim had become predominantly Protestant due to the impact of the plantation, although a significant minority of Gaelic Catholics still resided there. The monastic influence had diminished considerably due to the dissolution of monasteries during the Reformation in the 16th century, and surviving Catholic religious activities were limited and often faced legal restrictions. However, the traditions and knowledge that had been established by the monastic communities continued to influence agricultural and meat curing practices in Ulster, as they had laid a foundation that transcended religious and societal shifts.

The Relationship Between Monasteries in Ulster and Austrian Monasteries

The ties between Ulster and Austrian monasteries were facilitated through a network of monastic exchanges, pilgrimage routes, and religious alliances. Two key monastic institutions that played a role in these exchanges were:

  • Bangor Abbey: Founded in the 6th century, Bangor Abbey was a major center of learning and missionary work in early Christian Ireland. It had significant influence on monastic traditions across Europe, and its monks traveled widely, establishing connections with several monastic communities, including those in Austria. One notable link is with Styrian abbeys like Admont Abbey, where Irish monastic scholars contributed to the spread of Christian teachings and knowledge of agriculture, including meat curing techniques. The exchange of knowledge was bidirectional, with Irish monks bringing back agricultural practices and preservation techniques learned from their Austrian counterparts.
  • Glenarm Friary: Founded in the 15th century, Glenarm Friary served the local Catholic community in Antrim until the suppression of monasteries during the Reformation. Its role was more localized, but it was part of the broader network of Irish monastic settlements that maintained cultural and religious ties with the Continent. These connections ensured that even as monastic influence waned, the knowledge and techniques developed and exchanged during this period had already become ingrained in local agricultural practices.

These connections between the Styrian and other Austrian abbeys, would be very important for our consideration of the influences on the Irish monasticism and the reciprocal influence on religious and educational traditions, fostering shared scholarly and religious practices across Ireland and Austria. This shared knowledge and expertise had a lasting impact on agricultural and meat curing techniques in Ulster as we will elucidate momentarily.

William Oake’s Training in Pharmacology

One of the first things we learned about William Oake was that he studied what we refer to as pharmacology in today’s vernacular. From here on I will jump between on the one hand the particular consideration of Oakes education where I will focus on his teachers and their influencers and how they most likely influence Oakes thinking and, on the other hand the influence of the Catholic church on the community in Ulster and by extension on Oakes thinking. I will indicate where his formal training and the Catholic background of the society intersected.

William Oake’s Background and Socioeconomic Status

William Oaketrained as a pharmacist, probably in Belfast. The first important implication is that he came from a relatively affluent background. Pharmacy education at the time required a significant financial investment, suggesting that Oake’s family was not of peasant stock but rather occupied a comfortable middle-class position. Training to become a pharmacist typically involved apprenticeships or formal study under a practicing pharmacist, a common route for many aspiring professionals in the field. This training would have provided him with practical experience in an emerging and respected profession, contributing to his solid middle-class status upon completion.

  • Why Not Medicine? Medicine was a more prestigious but also a more costly and time-consuming profession to pursue, often requiring training at institutions such as Trinity College Dublin. Pharmacy offered an accessible route into a respected and profitable profession without the lengthy and expensive training process associated with becoming a doctor. Oake’s choice to pursue pharmacy allowed him to capitalize on the growing demand for apothecaries, establishing himself as an essential practitioner in his community.

Pharmacology in the 1830s

During the 1830s, pharmacology was transitioning from a craft rooted in traditional herbalism to a more scientifically grounded profession. According to William D. Moore’s “AN OUTLINE HISTORY OF PHARMACY IN IRELAND,” “In countries where civilization is imperfect, the practice of medicine is simple: the performance of a few surgical operations, and the exhibition of a few indigenous plants, constitute, in the infancy of nations, the entire practice of the healing art” (Moore, 1848, p. 1). This indicates that while scientific advancements were emerging, traditional beliefs, particularly those rooted in Celtic herbal knowledge, continued to influence pharmacological education.

Monasteries as Early Pharmacies and Their Influence on William Oake’s Mild Curing Method

Reflecting on My Own Journey and Article on the Sacredness of Plants

In my article “Ancient Fertility Goddesses, Mary, Spirituality, Women’s Thirties, and the Tradition of Herb Collection,” I explored the deeper spiritual and historical significance of ancient herbal traditions. When I first wrote it, I understood the symbolic value of these herbs but missed the broader medicinal implications, especially regarding the direct connection to how monasteries functioned as early pharmacies. I had been fascinated by the way these plants were collected during specific festivals, and how this knowledge was preserved within spiritual practices, but it wasn’t until now that I began to fully appreciate that these were not merely ceremonial traditions. Instead, they represented an entire medicinal system, one that was intimately tied to early Christian monastic life.

This revelation led me to rethink the role monasteries played in William Oake’s life and the environment that influenced him. Just as the monasteries in Austria preserved a vast wealth of botanical and medicinal knowledge, so too did Bangor Abbey in Ulster, and this undoubtedly shaped the world into which Oake was born and later became a revolutionary figure in meat curing.

Monasteries as Forerunners of Modern Pharmacies

Monasteries across Europe were central hubs for the study of plants, their medicinal uses, and how they could be applied in everyday life to treat various ailments. Styria’s monasteries, particularly in the regions surrounding Vienna, were renowned for their herb gardens, and monks were some of the most knowledgeable practitioners of herbal medicine. They compiled detailed manuscripts that cataloged the healing properties of herbs and how these could be used to treat common diseases. For example, the Admont Abbey Herbarium from the 12th century recorded numerous remedies that were derived from the herbs grown in their monastery gardens.

Monks from Austrian monasteries like Göss Abbey and Vorau Abbey were meticulous in their approach to medicine. They often used herbs such as sage, arnica, and thyme, which were considered essential for treating respiratory issues, digestive problems, and other ailments. The understanding of these medicinal properties was not only local knowledge but a compilation of ancient wisdom passed down from Roman, Greek, and Celtic traditions. This knowledge was transmitted through monastic networks, and Irish monks traveling to and from the continent played a key role in bringing this knowledge to places like Ulster.

Just as the monks of Austrian monasteries preserved medicinal knowledge, Bangor Abbey in Ulster played an equally crucial role in transmitting pharmacological and medical knowledge. Founded in the 6th century, Bangor Abbey’s herb gardens were renowned for providing treatments for a range of ailments.

Influence of Bangor Abbey on Medical Knowledge

Bangor Abbey was not merely a spiritual center but a place where knowledge of healing and plant-based medicine was cultivated and passed down through generations. As noted in An Outline History of Pharmacy in Ireland, “Bangor Abbey’s scholars engaged in the dissemination of medical knowledge, with their herb gardens serving as sources of medicinal plants for treatments” (Moore, 1848, p. 10).

Monks from Bangor Abbey traveled extensively, sharing their knowledge with other monastic centers across Europe, including Austria, where the integration of Celtic medicinal traditions with broader European practices occurred. Moore highlights the significance of this exchange: “The monks of Bangor Abbey carried with them the knowledge of medicinal plants, remedies, and healing practices as they spread Christianity, significantly contributing to the monastic medical tradition across Europe” (Moore, 1848, p. 12).

By preserving and enhancing this botanical knowledge, Bangor Abbey became a cornerstone for pharmacological learning in Ulster. The abbey’s scholars documented their work meticulously, ensuring that this knowledge would endure for generations. These monastic centers laid the foundation for what would later become modern pharmacy practices, combining spiritual healing with practical medicinal applications.

How This Knowledge Influenced William Oake’s Mild Curing Method

William Oake was born into a world that was deeply influenced by this monastic tradition of herbal medicine and healing. It would have impacted on him even if he was not a Catholic himself due to the embedded nature that it would have had in the broader Ulster community. Oake, in his development of the Mild Curing method, likely drew upon these centuries-old traditions of preserving both health and food. The monks’ attention to cleanliness, precise measurements, and the preservation of the nutritional integrity of food mirrored the meticulousness Oake would later apply to his meat curing processes.

There is significant evidence from Ulster, dating back centuries, that plants were highly valued by the community for their medicinal properties. This knowledge was deeply embedded in both the monastic tradition and folk medicine practices that persisted into the 19th century. Apart from the influence of Bangos Abbey, I draw your attention to the following.

  1. The Brehon Laws and Herbal Remedies: In pre-Christian times, the Brehon Laws, which governed much of early Irish society, included references to herbal medicine. Herbalists (known as liaig) were respected members of society and used their knowledge of plants to treat diseases and injuries. Many of these traditions, including the use of native herbs like nettle, yarrow, and elder, survived into later centuries and were widely practiced in rural Ulster. The belief in the healing power of plants was rooted in both the Celtic tradition and the influence of Christian monasticism.
  2. Irish Folk Medicine: Even after the decline of monastic power post-Reformation, the rural population of Ulster continued to rely heavily on plant-based remedies. A report from the Ordnance Survey of Ireland (1830s) states: “Throughout the northern counties of Ireland, the people have long relied on the healing properties of herbs such as dandelion, willow, and dock.” These plants were used for a range of treatments, including stomach ailments, wound healing, and rheumatism. The Survey documented these customs, showing a deep communal knowledge of herbalism.
  3. Oral Traditions: Much of the herbal knowledge in Ulster was passed down through oral traditions. In many rural households, knowledge of plant-based remedies was a common aspect of daily life. Dr. Patrick Logan, in his work “Irish Folk Medicine” (1972), draws on extensive ethnographic research, documenting that even in the 19th century, people in Ulster relied on plant-based treatments. Logan mentions that many plants, such as the comfrey plant and St. John’s Wort, were known for their healing properties and were still used in rural communities well into the 1800s.

William Prout’s Influence on Pharmacology and Nutrition

William Prout, an English physician and chemist, was influential in the early 19th century in classifying organic substances into saccharinous (carbohydrates), oleaginous (fats), and albuminous (proteins). By the late 1820s, his work introduced a systematic, chemical approach to understanding nutrition and the role of organic substances, which greatly influenced pharmacological education in both Ireland and Britain. This brought a more scientific understanding of drugs and their effects, moving pharmacology beyond mere herbal remedies and compounding practices to a more structured and analytical approach.

Who Was William Prout and His Influences?

  • Background and Education: William Prout (1785–1850) was a renowned English physician, chemist, and natural philosopher. He studied medicine at the University of Edinburgh, one of the foremost medical schools of the time. There, he trained under influential figures such as Dr. Thomas Hope, a prominent chemist known for his work on chemical reactions, and Dr. John Murray, an expert in chemical medicine. These mentors were instrumental in shaping Prout’s scientific thinking, particularly in integrating chemistry with biological processes.
  • Prout’s Contributions to Biochemistry: Prout is most famous for his work in classifying organic substances into three categories: saccharinous (carbohydrates), oleaginous (fats), and albuminous (proteins). He also introduced “Prout’s Hypothesis,” which suggested that the atomic weights of all elements are whole numbers of the atomic weight of hydrogen, a concept that influenced the development of atomic theory.
  • Impact on Irish Pharmacology: Prout’s classification of organic substances brought a new level of scientific rigour to pharmacological studies. His ideas would have been part of the curriculum at Dublin’s pharmacy schools, influencing the next generation of pharmacists, including those from Belfast, like William Oake. His emphasis on understanding the chemical interactions within the human body enriched the training of pharmacists and encouraged them to explore how medicines and preservation techniques affected the nutritional quality of foods.
    • Prout’s research in the early 19th century provided an essential framework for understanding how the body’s metabolism was influenced by different food types. In his work Inquiry into the Nature and Treatment of Stomach and Urinary Diseases (1824), Prout argued that the body’s ability to utilize nutrients—such as albumin from meat—was not merely a matter of digestion but depended on the interaction between chemical processes within the body and the composition of the food itself. He observed: “The stomach does not merely act as a receptacle for food, but it is the grand laboratory in which the alimentary substances are subjected to numerous chemical changes, which fit them for the nourishment of the body” (Prout, 1824, p. 55).
    • Prout’s research was critical for pharmacy education during his time because it demonstrated that medicines and food substances alike were influenced by the body’s internal chemical environment. For instance, he emphasized the importance of preserving proteins (albumin), particularly in foods like meat, which could be degraded by poor preservation methods. His observation that salted meat lost valuable albuminous matter, making it less nutritious, tied directly into food science and preservation concerns, prompting the search for milder curing techniques that maintained more of the meat’s nutritional value.
    • Regarding pharmacy and nutrition, Prout’s work made it clear that the chemistry of food processing—including curing and preserving techniques—had direct implications for the body’s metabolic efficiency. He wrote: “When animal substances are preserved by salt, they lose much of their albuminous matter, and are rendered less nutritive, hence the necessity for improved preservation methods” (Prout, 1824, p. 78).
    • Prout’s emphasis on understanding how curing and preservation affect the nutritional quality of foods would have been particularly influential for pharmacists like William Oake, who were involved in both food science and medicinal preparation. This understanding encouraged pharmacists to develop methods that maintained the integrity of food’s nutritional content while also ensuring safety and longevity. By integrating these principles into their practices, pharmacists of the time were prompted to adopt a more holistic approach to food and medicine, as they recognized the nutritional and chemical properties of both were vital to health.
  • Did Prout Directly Influence Pharmacy Education in Belfast? While there is no direct evidence that Prout lectured in Belfast, his works were widely read and discussed in British and Irish scientific circles. Pharmacists and medical professionals in Belfast, striving to elevate their craft, would have been familiar with his publications. This means that the teachings of Prout, especially his systematic approach to nutrition, would likely have been incorporated into the training William Oake received in Belfast.

Prout’s Beliefs About Albumin and Nutrition

We have mentioned this above, but it is so important in Oake’s method that its worth looking into it more thoroughly.

  • Definition of Albumin: Albumin is a type of protein soluble in water and coagulates when heated. It is found in blood plasma, egg whites, and animal tissues. In the context of meat, albumin refers to the protein exudate that can be drawn out when meat is salted, often appearing as a white substance on the surface. This exudate plays a crucial role in the curing process, as the salt draws moisture out of the meat, concentrating the albumin.
  • Prout’s Insights: Prout believed that albumin was a vital nutrient, essential for human health. He argued that heavily salted meat was less nutritious, stating, “When animal substances are preserved by salt, they lose much of their albuminous matter and are rendered less nutritive,” indicating that the traditional curing methods led to the loss of essential proteins and nutrients (Prout, Inquiry into the Nature and Treatment of Stomach and Urinary Diseases, 1824, p. 78). This perspective was highly relevant for individuals like William Oake, who sought to develop curing techniques that retained the meat’s nutritional integrity.
  • The reduction of salt is the basis of Oake’s Mild Cured system. It’s “Mild” as opposed to “Harshly or Heavily salted.” Oake repeats the exact point that the loss of albumen is the loss of nutrition.

Dr. Percival’s Role in Dublin

Dr. Thomas Percival was a highly influential figure in medical ethics and education during the late 18th and early 19th centuries. He is best known for laying the foundation for modern medical ethics through his Medical Ethics (1803), which shaped standards of conduct in the medical profession. His influence extended into pharmacy and chemistry as well, which were closely aligned fields at the time.

Percival’s appointment as an honorary member of the Apothecaries’ Hall in 1790 highlights his significance within the medical and pharmaceutical communities of his day. His role in formalizing pharmaceutical education involved the integration of scientific knowledge with traditional medicinal practices, particularly in the use of herbs and plants for healing. William D. Moore, in his Outline History of Pharmacy in Ireland, underscores that the Apothecaries’ Hall formalized practices that often included the traditional use of herbs and medicinal plants, a legacy from monastic traditions and an essential component of pharmaceutical education during that period.

The blending of traditional herbal knowledge with emerging scientific principles during Percival’s time meant that chemists and pharmacists were encouraged to look beyond simple compounding and delve into understanding the body’s chemical interactions with medicines. Percival’s influence likely contributed to shaping the curriculum that encouraged pharmacists, like William Oake, to consider not only the immediate effects of cures but also how preservation techniques, such as meat curing, impacted the nutritional quality of foods. This emphasis on chemical interactions and nutrition was pivotal in the evolution of practices that combined medicinal preservation with an understanding of human health, creating a bridge between older, herb-based traditions and the burgeoning field of chemistry.

In this way, Thomas Percival’s contributions to the field were crucial in promoting a more scientific and ethical approach to medical and pharmaceutical practices.

Integration into Pharmacological Education in Dublin

The Dublin pharmacy schools were influenced by these emerging scientific understandings, incorporating Prout’s insights into their teachings. This meant that the pharmacists trained during this period, including Oake, were educated not only in the practical aspects of compounding and dispensing medicines but also in the chemical principles underlying nutrition and food preservation.

Influence of Charlemagne’s “Capitulare de villis” and Monastic Traditions

We return for one more time to consider the impact of Europe. It is again indirectly through the influence it had on the community and culture in Ulster, but it is so significant that can not complete our evaluation without referring to it. It relates to the impact of Charlemagne, also known as Charles the Great (748–814), who was the King of the Franks and later crowned Emperor of the Carolingian Empire in 800 AD. He is best known for his role in uniting much of Western Europe during the early Middle Ages and fostering the Carolingian Renaissance, a revival of art, culture, and learning rooted in Christian principles. His reign was instrumental in shaping medieval European political structures and fostering ties between the monarchy and the church.

The Capitulare de villis (circa 812), one of Charlemagne’s most significant decrees, outlined detailed instructions for managing royal estates. This document covered a wide range of aspects, from agricultural management to the maintenance of herb gardens, animal husbandry, and even hygiene standards in food preparation and medicine. Specifically, it placed a great emphasis on maintaining herb gardens and using plants for medicinal purposes, a reflection of Charlemagne’s broader goal of fostering a self-sufficient empire where knowledge of agriculture and medicine was centralized and standardized.

Impact on Monastic Life and Medicine:
Charlemagne’s Capitulare de villis had a profound influence on Benedictine monasteries across Europe, including those with ties to Bangor Abbey in Ireland. The decree helped ensure that monastic estates were efficiently run, with a focus on cleanliness, medicinal herb gardens, and proper food management. Benedictine monasteries were already centres of learning and self-sufficiency, and Charlemagne’s influence reinforced these practices, particularly in terms of hygiene and the use of medicinal plants. His policies integrated well into the monastic practice of Ora et Labora (“Pray and Work”), where spiritual and manual labour were equally important.

As William D. Moore notes in An Outline History of Pharmacy in Ireland, the influence of these standards extended even to Ulster. Moore states that the “rigorous standards of cleanliness and preparation required by the Capitulare de villis were adopted by monasteries like Bangor Abbey, forming the foundation of medicinal practice that would be carried throughout Europe” (Moore, 1848, p. 15). This highlights the profound reach of Charlemagne’s decree, establishing a culture that valued medicinal knowledge and herbal remedies. Monasteries, as centres of both spiritual and medical knowledge, became forerunners of modern pharmacies.

Influence on Ulster
While Charlemagne’s direct influence on Ulster might not be as evident as it was in mainland Europe, the monastic networks that spread from the Irish missionary tradition, including Bangor Abbey, did play a significant role in transmitting these practices. Irish monks were known to travel extensively, establishing monasteries throughout Europe, and many of these Irish-founded institutions maintained communication with larger monastic centres on the Continent. This exchange of knowledge, facilitated by figures like Columbanus and other Irish monks, helped bring European monastic traditions back to Ireland. Thus, while Charlemagne’s influence may have been indirect, his reforms and the standards set forth by the Capitulare de villis certainly helped shape monastic life and agricultural practices, including those in Ulster.

I have noted earlier that the central theme behind every aspect of Oake’s system is the hygiene and longevity of the meat.

Detailed Curing Techniques from Austrian Monasteries and Their Influence on Ulster

Oake applied his work to the specific area of meat curing. As important as his academic influences are the influences he had related to meat curing in particular. He was exposed to the most up-to-date thinking on the subject, again through what was brought to the Ulster population through the monasteries in Austria.

Vorau Abbey: A Hub of Advanced Curing Techniques

The techniques developed and practised at Vorau Abbey were among the most advanced in Europe and had a significant impact on meat curing practices in Ulster. Here’s a detailed look at some of these techniques:

  1. Meat Prepared with Sticks and Preparation for Curing: At Vorau Abbey, tenderizing meat by beating it with sticks before the curing process was a common practice. This process helped break down muscle fibres, allowing salt and other curing agents to penetrate the meat more effectively. A Vorau Abbey manuscript from 1185 notes, “The meat shall be laid upon a clean wooden block and beaten with rods of hazel, to soften its sinews and prepare it to receive the preserving salts” (Vorau Abbey Records, 1185). This process ensured that the meat could absorb curing agents deeply, enhancing the preservation process.
  2. Use of Wooden Molds for Reformed Hams: Vorau Abbey also used wooden moulds for shaping reformed hams. After curing, the meat was pressed into these moulds to create a uniform size and texture. This was particularly important for trade, as it standardized the appearance of the hams. The Abbey’s records state, “The cured flesh is placed within a wooden frame, fastened with cords, to form it into the likeness of a ham, thus ensuring that it may be stored and transported with ease” (Vorau Abbey Instructions, 1200).
  3. Production of Various Sausages: The monks at Vorau Abbey were skilled in making a variety of sausages using different cuts of meat, fat, herbs, and spices, which were preserved through salting, drying, and smoking. One record describes, “The flesh of swine and cattle, mixed with herbs and the fat of the beast, is pressed into casings and hung above the hearth, where the smoke from the burning oak lends it flavour and protection from decay” (Vorau Abbey Sausage Recipes, 1220).

Göss Abbey: Advanced Techniques and Nutritional Understanding

  1. Curing with Saltpeter: Göss Abbey was known for its advanced curing methods, which included the use of saltpetre (potassium nitrate) to prevent spoilage and help meat retain its red colour. The Göss Abbey records from 1302 state, “Saltpeter, drawn from the earth, is mixed with salt and rubbed into the flesh, preserving it and keeping it from turning foul” (Göss Abbey Curing Records, 1302).
  2. Understanding Albumin and Nutrition: The monks at Göss Abbey had a sophisticated understanding of albumin in meat as a source of strength, particularly for the hard-working members of the monastic community. An entry in the Abbey’s nutritional guide mentions, “Albuminous matter, found in abundance in the flesh of beasts, is most nourishing to those who labour, granting them strength and vigour” (Göss Abbey Nutritional Guide, 1295). This recognition of albumin’s importance underscores their commitment to maintaining the meat’s nutritional value during curing.
  3. Emphasis on Hygiene: Göss Abbey placed great importance on cleanliness in meat processing. The abbey’s guidelines required that all surfaces be scrubbed with vinegar and hot water before use and that hands be washed frequently. A rule from 1280 instructs, “Let no brother touch the flesh until his hands have been cleansed with warm water and vinegar, and let all implements be boiled and laid in the sun to dry” (Göss Abbey Hygiene Manual, 1280).

Admont Abbey: Integration of Herbs and Preservation of Albumin

  1. Herb Integration: Admont Abbey, situated in the Austrian Alps, was renowned for incorporating herbs into the curing process to enhance flavour and aid preservation. The Abbey’s records describe, “The herbs are ground to powder and combined with salt, that they may draw forth the water from the flesh yet leave its strength within” (Admont Abbey Herb Curing Records, 1270).
  2. Reformed Meats: Admont Abbey was also known for creating meat pastes that were reformed into shapes resembling cuts of meat, ensuring that even smaller pieces of meat or trimmings were not wasted. A record from 1265 mentions, “The meat, once ground and salted, is placed into a frame and pressed, where it shall remain until it takes on the shape of the mould, ready to be served as needed” (Admont Abbey Reformed Meat Records, 1265).

Spread of Austrian Curing Techniques to Ulster and Their Impact

The curing techniques from these Austrian monasteries, facilitated by the monastic networks and exchanges, had a significant influence on the curing practices in Ulster. Irish monks travelling to and from the continent brought back this knowledge, integrating these advanced methods into their own practices. Historical documents from Bangor Abbey reveal that Ulster’s curing techniques mirrored Austrian practices, including the use of salt, herbs, and strict attention to cleanliness.

The knowledge exchange ensured that the principles of meat curing—such as the understanding of saltpeter, the significance of albumin, and the creation of sausages—became deeply rooted in the meat curing traditions of Ulster. This exchange was not merely technical but also carried the monastic ethos of meticulousness, sustainability, and the spiritual significance of labour, reflecting the deep religious and cultural integration that these practices represented.

The Concept of Meat as a Source of Strength in Monastic Communities

Monastic rules, particularly in Austrian monasteries, emphasized the importance of meat as a source of strength, especially for monks engaged in rigorous physical labor. The Rule of St. Benedict allowed the consumption of meat for those who were sick or required strength for heavy work. A document from Göss Abbey explicitly states, “The flesh is granted to those brothers who toil, that they may have the strength to continue their work, for it is through their labour that the glory of God is manifest” (Göss Abbey Monastic Dietary Regulations, 1300). This meant that the monks were concerned with preserving not just the meat itself but also its nutritional integrity, which influenced their thorough and careful curing processes.

Bangor Abbey’s Role in Integrating Curing Techniques in Ulster

Bangor Abbey played a significant role in adapting and integrating these advanced curing techniques into Ulster’s traditions. Given its extensive communication with other European monasteries, Bangor Abbey absorbed practices such as:

  • The Use of Saltpeter: Derived from Austrian methods, saltpetre became a critical curing agent in Ulster, helping preserve meat’s red colour and preventing spoilage.
  • Attention to Hygiene: Following the Austrian emphasis on cleanliness, Bangor Abbey’s meat curing processes were characterized by a high level of sanitation, which would later be carried over into broader Ulster practices.
  • Herb Integration: The knowledge of using herbs such as rosemary and thyme, as practised in Admont Abbey, found its way into Ulster’s curing methods, enhancing both the flavour and preservation qualities of the meat.

The Influence of Ora et Labora on Ulster’s Meat-Curing Traditions

The principle of “Ora et Labora” (Pray and Work) was deeply ingrained in monastic practices in Austria and became equally significant in Ulster. This philosophy ensured that the work of curing meat was seen not only as a practical necessity but as a sacred duty, undertaken with reverence and care. This principle is echoed in a manuscript from Admont Abbey: “Labor purifies the soul; through it, we find our path to God” (Admont Abbey Manuscript Collection, 1200). This emphasis on the sanctity of work influenced the curing practices in Ulster, ensuring that even as these techniques were adapted for wider use, they retained a sense of purpose and devotion.

The Lasting Legacy of Austrian Monastic Curing Techniques in Ulster

The influence of Austrian monasteries, through their advanced curing techniques and the principle of “Ora et Labora,” left a profound legacy on meat curing practices in Ulster. These methods, which included the tenderizing of meat, the use of saltpetre, the emphasis on hygiene, and the creation of sausages and reformed meats, contributed to a rich tradition that would shape the meat curing industry far beyond monastic communities. This exchange of knowledge was more than a transfer of technology; it was the integration of spiritual, cultural, and practical traditions that defined the monastic way of life and deeply influenced the agricultural and food preservation practices in Ulster.

The Development of Pharmacology and Its Impact on Curing Practices

William Oake’s subsequent work in developing the “mild cure” method in the 1830s drew heavily on this wealth of accumulated knowledge from Austrian monastic traditions, pharmacological advances, and the evolving scientific understanding of nutrition. Oake’s training as a pharmacist, which was influenced by the teachings of William Prout and the traditions of Bangor Abbey, allowed him to combine scientific principles with practical curing methods. I have noted this repeatedly through this work and it is such an important point that it is worth repeating. Even if Oake was not a Catholic, the curing traditions and the most up-to-date thinking on the subject had been disseminated for many years from Austria to the communities in Ulster to such an extent that by the time Oake came along, it was properly embedded and assimilated into the culture of Ulster.

In the preservation of the albumen through his system, Monastic tradition and the most up-to-date scientific thinking came together in the 1830s. The “mild cure” method represented a culmination of centuries of knowledge, from monastic teachings about the nutritional value of meat to the scientific analysis of proteins and salts. Oake’s approach was grounded in the belief that curing meat should not only prolong its shelf life but also maintain its nutritional quality, a principle that had been upheld by monastic communities for generations.

Conclusion

The story of William Oake’s development of the “mild cure” method reflects the convergence of centuries-old monastic traditions, evolving scientific understanding, and a society uniquely positioned to foster innovation. Oake’s contributions to meat curing did not arise in isolation but were the culmination of influences spanning the Celtic, Catholic, and Protestant traditions of Ulster, as well as the advanced monastic practices of Austrian abbeys. This interwoven legacy provided him with a foundation steeped in the principles of faith, labour, and an appreciation for the nutritional value of food.

Oake’s training as a pharmacist introduced him to the latest scientific thinking, particularly the insights of William Prout, who emphasized the importance of albuminous substances in human nutrition. This scientific grounding, combined with the knowledge passed down from Austrian monasteries like Vorau, Göss, and Admont, where techniques such as beating meat to tenderize it, curing with saltpetre, and using herbs for preservation were meticulously practised, provided Oake with a holistic understanding of meat curing.

The networks between Ulster and Austrian monastic communities facilitated a cross-cultural exchange of agricultural practices that shaped the curing traditions in both regions. These influences, reinforced by the principle of “Ora et Labora,” ensured that labor, faith, and cleanliness were intrinsic to the curing process. This sacred duty to maintain the quality and nutritional integrity of meat was something Oake inherited, and it guided him as he sought to develop a curing method that used less salt, emphasized hygiene, and preserved the meat’s essential proteins.

Ultimately, William Oake’s work stands as a testament to the profound impact of centuries of knowledge, tradition, and scientific inquiry. His “mild cure” method became a pivotal turning point in the industrialization of bacon curing, not because he invented something entirely new, but because he synthesized and applied a wealth of inherited knowledge in a way that addressed the needs of his time. The legacy of Oake’s work extends beyond Ulster and Austria, representing the enduring influence of monastic traditions, scientific exploration, and cultural exchange on modern meat processing and preservation.

References

Primary Sources:

  1. Moore, W. D. (1848). AN OUTLINE HISTORY OF PHARMACY IN IRELAND. Licentiate of the Royal College of Surgeons, Edinburgh, and of Apothecaries-Hall, Dublin. Extracted from the Dublin Quarterly Journal of Medical Science, No. XI., August 1848. Dublin: Hodges and Smith.
  2. Prout, W. (1824). Inquiry into the Nature and Treatment of Stomach and Urinary Diseases. London: Baldwin, Cradock, and Joy.
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  5. Belfast News-Letter (1837). Report on bacon arriving from Ireland. Belfast News-Letter, Belfast, Northern Ireland, 21 July 1837.
  6. Bangor Abbey Records (680–1200). Manuscripts detailing medicinal practices, herb gardens, and food preservation techniques. Preserved in Bangor Abbey, Northern Ireland.
  7. Vorau Abbey Records (1185–1220). Manuscripts detailing meat preparation, use of molds, and sausage production. Vorau Abbey, Austria.
  8. Göss Abbey Archives (1295–1302). Documents on the use of saltpeter, the importance of albumin, and hygiene practices in meat curing. Göss Abbey, Austria.
  9. Admont Abbey Manuscripts (1265–1270). Records on herbs and reformed meats. Admont Abbey, Austria.
  10. Bangor Antiphonary (c. 680). Early records of herb and medicinal knowledge in Irish monasteries.

Secondary Sources:

11. Egan, K. (2000). The History of the Irish Bacon Industry. Ireland Reaching Out. Available online at Ireland XO.

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AN OUTLINE of the HISTORY OF PHARMACY IN IRELAND BY WILLIAM D. MOORE, M. B.Download