The Historical Origins, Symbolism, and Easter Traditions of Cured Meats: The Ritual of Meat Blessing in Christian Europe

30 October 2024
Eben van Tonder

Introduction

My Austrian friend recently introduced me to the fascinating tradition of meat blessings during Easter, prominently focused on cured meats. Captivated by the beauty and depth of this practice, I realized how it powerfully bridges the sacred with everyday life. In a world where we are increasingly detached from nature and the sources of our food—where milk, eggs, and meat seem to come from supermarkets rather than farms—this tradition offers a rare glimpse into an ancient, almost mystical world. My friend’s vivid description of this ritual revealed Styria and the Wechsel Mountains as places where heaven and earth intersect, evoking the same spiritual magnetism often associated with holy cities like Rome, Jerusalem, Mecca, or Ile Ife in Africa. In Austria, and neighboring regions like Slovenia and Bavaria, these customs are so deeply rooted in the land and the people that they reveal a sense of the divine in everyday life. Through these traditions, God manifests in ways both beautiful and humble, connecting people with the landscapes that sustain them.

This led me to question the origins of such practices: what spiritual insights or symbolic gestures lie at the heart of these rituals? For years, I speculated that ancient communities would have seen the curing process—where oxidized meat transforms from brown to a reddish-pink—as an emblem of resurrection or “coming back to life.” My investigation into the mechanics behind this ritual confirmed that the visual transformation of cured meats played a key role in the spiritual symbolism attached to the practice, suggesting that the tradition of incorporating cured meats into holy celebrations may be far older than the Catholic Church itself. While the Church appropriated and adapted these practices, they very likely stem from much older, pre-Christian customs that recognized the miraculous qualities of meat preservation.

I invite you to join me on a journey through this tradition, starting with the personal memories my friend shared from her childhood in Austria and exploring how this ritual remains a significant part of Easter celebrations today. We will delve into the historical and symbolic foundations of meat blessing, its economic and spiritual significance, and its resonance with the themes of preservation and resurrection.

The Historical Context of Meat Blessing Practices

The blessing of meats during Easter is a tradition intertwined with medieval Christian practices, especially in monastic communities across Styria, Bavaria, and Slovenia. Embedded in the dietary restrictions of Lent, when Christians abstained from meat for 40 days, these blessings served both a spiritual and practical purpose. Theologically, they symbolized the sanctity of food and the renewal of life, while practically, they helped ensure that families had preserved meat ready for the Easter feast (Bynum, 1987; Henisch, 1976; Jotischky, 2011). As fasting came to an end, these blessed meats were not only sources of nourishment but also reminders of faith, rebirth, and divine providence.

Recent studies on Austrian cured hams, particularly Pressschinken and Schinkenwurst, have shown how these meats fit into the broader Easter tradition. (Austrian Blended Ham: Pressschinken & Schinkenwurst) Pressschinken, prepared in a ham mold, and Schinkenwurst, encased in large casings, are emblematic of Easter celebrations in Austria. The curing process transforms the meats, giving them a distinctive pink color—an image that resonates with the resurrection narrative and themes of transformation central to Easter (Scully, 1995; Theuer, 1998; Vocelka, 2005).

Description of the Meat Blessing Practice

Let’s first delve into the Meat Blessing tradition itself. This ritual, which I had never encountered before, has again revealed to me the limitations of understanding truth only through a detached, “cold” perspective, a perspective often associated with the Protestant Reformation and the overly mechanical approach to science. Instead, this blessing practice offers truth as something alive and deeply personal, where spirituality and natural processes merge.

Through exploring this tradition, I’ve come to see that my understanding of meat curing and sausage and ham production is much more profound when viewed within this framework. Here, the transformative chemistry of curing—the interaction of salt, proteins, spices, and time—takes on new life. It is no longer just meat; it rightfully is viewed as retaining the organic vitality of the living animal, engaging in is a continuous, sacred, transformation.

We begin our discussion by exploring this magnificent, age-old tradition. Here, meat curing is more than a preservation process; it becomes an expression of the divine interplay between the physical and the spiritual, a living testament to culture, nature, and faith intertwined.

-> Easter food blessing, the “consecration of the meat”

On Holy Saturday morning, smoked meat and sausages are cooked in the houses, fine white bread is baked, eggs are boiled before the whole thing is placed in a straw or wicker basket with horseradish root and brought under a consecration blanket to the church or to a consecration site in nature – a chapel, a shrine or a wayside cross – where it is blessed after service of the word. So that the “consecrated meat” does not have to be hidden in the church pew or placed in plastic bags at the altar, woven baskets and artfully embroidered or printed doilies are used. These consecration basket doilies show Easter symbols in cross-stitch or patterns applied with fabric prints. In earlier times, women still carried the Easter food wrapped in linen cloths on their heads for the consecration of the meat.

In the past, the fire for cooking the holy meat had to be lit with the glowing fire sponge that was consecrated in front of the church on Holy Saturday morning. Children, the holy fire bearers, bring this fire into the houses:

-> Carrying the holy fire

The first in the morning are the children who go to the fire consecration for the subsequent “soft fire carrying”. The blessed holy fire is given to the holy fire bearers in their tin cans in the church square in the early hours of the morning, and the smouldering is maintained by constantly swinging the cans. Small holes are made in the sides of the tin cans, and a long wire is attached to them as a handle, which enables the holy fire can be swung. The holy fire bearers carry tree sponges and dried wood (“rotten wood”, i.e. slightly rotten fruit tree wood) to feed the embers. Large, dried sponges that are attached to a wire about 1 m long are also lit in the holy fire.

The preparatory work for the children consists of finding suitable sponges early enough and drying them out a little. The can must be kept moving constantly so that the fire does not go out. After reciting a spell and for a small fee, the bearers pass the fire on to the households they visit so that they can light the ovens with the smouldering and blessed pieces of wood or sponges. On the night before, Good Friday night, which is the only night of the year when the oven fire is allowed to go out, all oven fires are extinguished, only to be lit again with the consecration fire on Holy Saturday. The stove fire is reheated or the sponge is at least held in the burning oven so that the consecrated fire is taken over by the flames and the blessing is passed on to the food cooking over it and the entire house. The fire from the sponge and the old palm broom from the previous year is then used to cook the smoked meat for the consecration. The house is also properly smoked. This is intended to protect the residents from storms.

The saying for Holy Saturday for the “holy fire bearers” in Styria goes something like this:

We bring the fire,
we bring the light.
Christ is risen!
Do not be afraid!

-> Holy Meat Meal

From Holy Saturday evening onwards, the contents of the Easter baskets are eaten again and again over the Easter holidays and passers-by are also entertained with it. In the past, the servants were given a large portion of it as supplementary food for the next few days. On Holy Saturday evening, the family gathers around the table and eats this Easter snack together for the first time. The holy food is placed in layers on several large plates. The smoked meat, cheese, eggs and pickled gherkins are cut into bite-sized pieces and piled up until a tower is formed. Freshly grated, spicy horseradish is placed on top. Everyone at the table can take some of the holy food with their fork as often as they want and for as long as they like. The whole family comes together to eat the holy meat, and often up to 30 people are present. Several large plates have to be laid out, and two or three people eat from one plate at a time. Eating together from one bowl or plate is also meant to strengthen and symbolize family unity.

In the Bavarian-speaking area (Austria, Bavaria and South Tyrol), the blessing of Easter food has been documented since the 7th century. Foods such as meat and eggs, the consumption of which was forbidden in the strict medieval fasting order, gained special significance and power in popular belief through the Easter blessing. A very interesting source concerning the blessing of meat is the life of Bishop Ulrich of Augsburg (d. 973), who lived in the 10th century and who is reported to have first served lamb and ham at Easter, which were then blessed during the mass.

The custom is particularly cultivated in Carinthia and Styria, where the blessing of food is ironically called the “eighth Styrian sacrament” because many people take part in it who are not otherwise regular churchgoers.

Historical Origins and Development of Meat Blessings

The blessing of meats at Easter is part of a broader tradition of food blessings in early Christianity, with roots extending back to the Council of Nicaea in 325 AD. This council established fasting rules that shaped the early practices of food preservation and blessing (Henisch, 1976). By the 7th century, Gregory of Tours had documented the blessing of foods, including meats, as an integral part of the Easter celebration, reinforcing its role as a symbol of resurrection and renewal (Jotischky, 2011).

The Pontificale Romanum (12th century) formalized the blessing of meats as part of Easter customs in Austrian and Bavarian regions, emphasizing their importance in the Easter feast (Scully, 1995). The monastic centres in Styria, Bavaria, and Slovenia played a key role in spreading and adapting the ritual to local communities, linking it closely with Lenten economic adaptation and theological significance (Theuer, 1998).

The Meat Blessing Process: Historical and Regional Context

The meat blessing ritual, often part of the Osterkorbsegnung (Easter Basket Blessing), involves blessing foods like cured meats, bread, eggs, horseradish, and wine. The ritual, traditionally held on Holy Saturday, marks the end of Lent and the transition to Easter feasting (Bynum, 1987; Ellis, 1990).

-> Styria, Bavaria, and Austria

In these regions, the meat blessing typically takes place at the church altar, where priests offer prayers over food baskets, symbolizing the resurrection and renewal of Christ (Henisch, 1976).

Children’s Role and Ritual of Light: Children play a significant role in the ceremony. Early on Holy Saturday morning, boys swing lighted tin cans filled with fire as they make their way through the village to ignite the Paschal fire. This ritual, symbolizing the resurrection of Christ, involves lighting the hearths and ovens of households, marking the end of darkness and the beginning of the Easter celebration (Scully, 1995). The light symbolizes Christ’s triumph over death, creating a powerful visual metaphor linked to the broader symbolism of renewal (Ellis, 1990).
Preparation of Cured Meats: Cured meats like Pressschinken or Schinkenwurst are prepared weeks before Easter, often starting midway through Lent. The process includes salting, pressing, and sometimes smoking, emphasizing themes of transformation and resurrection. The meats, once cured, take on a reddish hue, symbolizing both physical preservation and spiritual renewal (Scully, 1995).

-> Slovenia

In Slovenia, the tradition is called blagoslov hrane, with variations reflecting local customs. The ritual is typically more communal, involving a procession from the church to the village centre, symbolizing shared participation and the collective transition from Lent to Easter (Ellis, 1990).

Regional Adaptations: Slovenian cured meats, especially sausages, are central to the Easter feast and blessing. The process emphasizes the community’s connection to both the rituals of renewal and the theological symbolism of resurrection. The involvement of local folk traditions, including singing hymns during the procession, adds to the communal and spiritual aspects of the ritual (Santich, 1995).

Economic Perspectives: Meat Scarcity and Preservation

The Lenten fast required abstaining from meat for 40 days, leading to a surplus of fresh meat that was preserved through salting, smoking, or drying. These preservation methods not only ensured food supply but also prepared the community for Easter feasting (Bynum, 1987).

“The Lenten fast necessitated the preservation of meat to prevent spoilage and to provide for feasting after Easter” (Henisch, 1976, p. 112).

Curing became essential for maintaining food availability after Lent, with preserved meats serving as symbols of abundance after scarcity. The blessing of these meats emphasized their spiritual renewal and economic value, as they were key components of the Osterkorbsegnung, representing Christ’s resurrection (Jotischky, 2011).

Symbolism of Curing and Resurrection

-> Theological Context and Symbolism

Cured meats’ transformation through salting and smoking, which turns them a reddish/pinkish hue, was viewed as a physical metaphor for resurrection. The theological symbolism linked the cured meat’s renewed colour to Christ’s return to life.

“The symbolism of resurrection permeated many aspects of medieval life, including dietary customs and food preparation. Foods that underwent transformation, such as cured meats, were particularly potent symbols of renewal” (Bynum, 1987, p. 82).

-> Liturgical Symbolism and the Color of Cured Meats

The reddish hue of cured meats, achieved through the curing process, paralleled the use of red vestments during Holy Week, symbolizing Christ’s blood and the victory over death.

“The renewal of meat through curing could be seen as a metaphor for the resurrection, a theme deeply ingrained in medieval Christian consciousness” (Jotischky, 2011, p. 176).

Medieval theologians viewed the colour transformation of meats as an essential symbol, reflecting both physical sustenance and spiritual renewal during Easter feasts (Henisch, 1976).

-> Monastic Practices: Curing as a Metaphor

Monastic communities developed sophisticated curing techniques that were both practical and symbolic. The process of curing meats was considered a metaphor for resurrection, aligning with theological themes of spiritual reformation.

“Monks saw the curing of meats as more than a preservation technique; it was a ritual of transformation, paralleling the spiritual renewal brought about by Christ’s resurrection” (Scully, 1995, p. 45).

Wooden Molds and the Transformation of Cured Meats

The use of wooden molds in shaping hams like Pressschinken added another layer of symbolism. These moulds facilitated the physical reformation of the meat, reflecting themes of spiritual reformation after death.

“The act of pressing cured meats into molds was not merely about physical preservation. It was a ritual of reformation, paralleling the resurrection of Christ, which symbolized renewal and the triumph over decay” (Vocelka, 2005, p. 182).

Liturgical Parallels: Resurrection and Meat Renewal

The curing process was seen as analogous to the resurrection of Christ, involving the removal of moisture, addition of salt, and stabilization. These steps were interpreted as metaphors for purification and rebirth (Henisch, 1976).

“The cured meats consumed at Easter were more than sustenance; they were metaphors for the renewal of life itself, reflecting the core themes of resurrection embedded in the liturgical practices of

the medieval Church” (Henisch, 1976, p. 223).

-> The Role of Color in Liturgical Traditions

The colour transformation of cured meats paralleled the use of red vestments during Holy Week, representing Christ’s blood and resurrection.

“The use of red in both liturgical vestments and cured meats symbolized the life-giving blood of Christ, reinforcing the themes of resurrection and renewal that were central to the Easter celebration” (Byrne, 1973, p. 318).

-> Broader Cultural Implications and Celtic Influences

Celtic traditions, which associated red-coloured foods with life force and renewal, likely influenced early Christian interpretations of cured meat symbolism. The integration of these traditions into Christian practices created a unique expression of resurrection through food (Santich, 1995).

“The symbolic significance of cured meats at Easter lay not only in their preservation but in their color transformation, which mirrored the theological concepts of resurrection and eternal life” (Ellis, 1990, p. 145).

Conclusion

The ritual of blessing cured meats during Easter intertwines economic necessity, theological depth, and cultural heritage into a tradition that endures in Styria, Bavaria, and Slovenia. It reflects themes of renewal and community, of old knowledge preserved and lived anew each spring. The pinkish-red hues of the cured meats serve as a visual metaphor for resurrection—an homage to the renewal of life through Christ’s rebirth and a celebration of the cycles of nature and community.

As we close, consider the words of poet Rainer Maria Rilke, who spoke to the mystery of life, death, and renewal: “The purpose of life is to be defeated by greater and greater things.” Like the blessed meats of Easter, these words invite reflection on how our lives, communities, and traditions rise through seasons of darkness and fasting into light and renewal. In these simple, earthy practices, we find not just food but the essence of rebirth and hope—preserved, blessed, and shared with love.

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