What food did the real St Patrick eat? Less corned beef and cabbage, more oats and stinky cheese
Every St Patrick’s day, thousands of Americans eat corned beef and cabbage as a way of connecting to Ireland. But this association sits uncomfortably with many Irish people.
That’s because the dish, while popular in the past, has nothing to do with St Patrick himself. St Patrick (also known as Patricius or Pádraig) was born in Roman Britain in the 5th century. He is the patron saint of Ireland and in later biographies, legend and folklore, he is depicted as almost single-handedly converting the Irish to Christianity, and breaking the power of the druids.
The entangled mix of history, myth and folklore that has been attached to the saint makes it difficult to isolate historical fact from hagiographical and folklore embellishments. So what, if anything, do the celebratory foods of today have to do with the real St Patrick? And would he have eaten any of those same foods himself?
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The real St Patrick
The little we know about the real Patrick comes from two, probably 5th-century, short Latin texts written by the saint himself. Those are the Confessio, which is believed to be Patrick’s autobiography, and the Epistola, a letter of excommunication to the soldiers of a British king Coroticus, after they killed and enslaved some of his converts.
In these texts, food is only mentioned in the context of hunger and the miraculous appearance of pigs that are slaughtered to sustain starving travellers.
Other important biographies of St Patrick were written in the 7th and somewhere between the 9th and 12th century. The two 7th-century Latin texts were written by churchmen, Muirchú and Tírechán. The author of the later biography, The Tripartite Life of Saint Patrick, is not known, but it was written partly in Latin and partly in Irish. These hagiographies (writing on the lives of saints) were works in legend-building with little connection to the real Patrick.
They do, however, give us a glimpse of the food culture of early medieval Ireland, when Patrick lived. They make references to dairy produce, salmon, bread, honey and meats, including beef, goat and a “ram for a king’s feast”.
Herb gardens are discussed alongside details of the cooking culture with mention of copper cauldrons, kitchens and cooking women. Grain and dairy foods would have most common, with white meats abundant in summer, and grain – especially oats – associated with the winter and early spring.
It is these foods, along with cultivated cabbage and onion-type vegetables and wild greens and fruit, that most likely would have sustained Patrick.
Delicious miracles
Food is frequently the subject of Saint Patrick’s miracles. As a child, he is said to have turned snow into butter and curds. On his missionary work, he was said to have changed water to honey, and cheese into stone and back to cheese again. In another miracle, he turned rushes into chives to satisfy a pregnant woman’s craving.
The bountiful fish stocks of certain rivers are also attributed to the saint’s blessing. One such example is the River Bann in Northern Ireland which was known for its salmon.
The food in Patrick’s world had a defined Irish signature. There is an emphasis in the hagiographies on a range of fresh, cultured and preserved dairy produce and the use of byproducts such as whey-water.
The extensive and later abandoned Irish cheese-making tradition is referenced in mention of curds and fáiscre grotha (pressed curds). The differentiation between new milk and milk may indicate a skills-based culture of working with dairy in the preparation of a family of thickened, soured and fermented milks. The associated communities, of which Patrick would have been part, probably had a taste for highly flavoured and cultured milk and cheese products.
These foods are typical of a self-sufficient agrarian economy, producing food that was suited to Irish soil and climatic conditions including wild and managed woodland, coastline and farmland. It is this vision of an untouched Ireland that continues to inspire Irish food culture today.
Regina Sexton does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.