The Gardens of St. Mergen

The Kitchen & The Physic

Food, Healing, and Commerce in the Lost Gardens of St. Mergen

Reader Inquiry

"A typical Abbey or Monastery grew about 100 varieties of plants and probably more in the orchard, split up by spring, summer, and fall plantings. All of this was meticulously cataloged for planting seasons, trade, and medicine. How much of this was lost when St. Mergen was destroyed, and can any of it be reconstructed today—like vinegar recipes, tinctures, and salves?"

Part I: The Living Engine and The Lost Catalogs

A medieval Benedictine monastery was a masterclass in agricultural engineering. At St. Mergen, the grounds stretching north along the Moselle River were divided into three vital, highly organized zones: the Hortus (the kitchen garden of seasonal vegetables and pot-herbs), the Herbularius (the physic garden of medicinal beds), and the vast, walled Pomerium (the orchards, which double-functioned as a shaded cemetery).

To keep over a hundred plant species flourishing, the Brother Cellarer and the Master Herbalist kept painstaking records. They maintained seasonal planting rolls (*rotuli*), noted soil conditions near the riverbank, tracked seed-saving ratios, and logged every medicinal recipe in the monastery's Codex Medicus. Every barrel of wine, jar of medicinal salve, and crate of dried pears was cataloged for internal use and trade at the markets in Trier.

When Napoleon’s secularization decrees dissolved St. Mergen in 1802, the loss of these records was catastrophic. Discarded as scrap paper or burned during the demolition of the abbey, the proprietary "house secrets" of the monks vanished overnight. Yet, the loss was not total. Bound codices and legal charters were saved and transferred to the Stadtbibliothek Trier. Furthermore, because Benedictine abbeys shared core medical knowledge based on classic texts like the Plan of St. Gall and the botanical works of Hildegard von Bingen, the "chemical logic" of St. Mergen's gardens survived in regional archives.

Today, researchers such as the Forschergruppe Klostermedizin at the University of Würzburg are translating these surviving monastic manuscripts, working alongside modern herbalists to revive ancient preparations for modern wellness:

• Oxymels (Sweet & Sour Tonics): Ancient blends of raw honey, wine vinegar, and herbs (like sage and thyme) are undergoing a massive modern revival as gut-health tonics and natural respiratory remedies.
• Unguentum Herbarum (Herbal Salves): Medieval first-aid balms combining rendered beeswax with walnut oil, calendula, and ribwort plantain (*Plantago lanceolata*) are proven by modern science to contain powerful anti-inflammatory compounds (*aucubin*) that accelerate skin repair.
• Verjuice (*Agrestis*): The tart liquid pressed from unripe green grapes—used for centuries in monastic kitchens as a light, wine-friendly acid—has returned as a staple in modern high-end culinary arts.

Reader Inquiry

"What would they make from these gardens to eat in the morning, noon, and night to sustain long days of work and prayer? And what did the Abbey produce to sell and trade?"

Part II: The Monastic Table and Market Trade

Life under the Rule of St. Benedict was dictated by Ora et Labora (Pray and Work). Fueling the long days of prayer and heavy physical labor in the fields required a carefully balanced diet rooted entirely in the seasonal harvests of the abbey's gardens, orchards, and riverfront lands.

Morning: The Mixtum (Break-Fast)

Reserved for brothers undertaking heavy physical field labor—such as clearing timber or working the upper vineyards—the early morning meal was sparse and functional: a quarter-pound slice of dense, dark rye bread dipped in a mug of light, watered-down table wine (*wasserwein*) or spiced herb ale to provide clean hydration and stamina before mid-morning prayers.

Noon: Prandium (The Main Dinner)

Served after the sixth hour (Sext), the main meal featured two cooked vegetable dishes (*pulmentaria*) so every brother found sustenance:

• Potage of the Hortus: Freshly harvested leeks, nettles, kale, turnip tops, lovage, and savory simmered in salted water and thickened with oats or dried peas, served alongside coarse whole-grain bread.
• White Stew of the Infirmary Garden: Fava beans and yellow split peas stewed with garlic, onions, fennel bulb, and sage. On feast days, this was enriched with salted Moselle trout or eel.
• Fruit & Beverage: Fresh apples or pears from the Pomerium, washed down with a pint (*hemina*) of light Moselle white wine.

Evening: Cena (Light Supper)

Eaten before dusk, supper was light and refreshing: a fresh herb salad (*Acetaria*) of young lettuce, purslane, watercress, and chives dressed in garlic-herb wine vinegar and cold-pressed walnut oil, served with fresh curds and dried orchard plums.

The Monastic Trade Engine

Beyond feeding the brotherhood and caring for the sick in the infirmary, St. Mergen turned its horticultural surplus into a thriving commercial network. These products generated the revenue required to pay imperial taxes, maintain the estate, and fund their urban refuge, the Mergener Hof:

Commercial Product	Source	Economic Purpose
Cask Wine	Scharzhofberg Slopes	The ultimate cash crop; high-acid, age-worthy Moselle Rieslings shipped across Northern Europe.
Aromatic Vinegars	Winery & Herb Garden	Wine aged in oak with mother-of-vinegar, infused with tarragon or garlic; highly valued for food preservation.
Dried Fruit & Apple Leather	Pomerium Orchards	Oven-dried pears, prunes, and compressed apple leather sold as long-lasting travel rations during winter.
Monastic Mustard Paste	Garden Mustard Beds	Ground mustard seed blended with sour grape juice (*verjuice*) and honey; a lucrative condiment sold to local nobility.
Medicinal Salves & Oils	Herbularius	Beeswax and walnut oil infused with St. John's Wort or comfrey, sold at market fairs for treating wounds and joint pain.

PART III The Salt and the Salve:
The Thousand-Year Harmony of Mergener and St. Mergen

To understand what was lost in the stroke of a Parisian pen in 1802, one must look back across the thousand years before the empire fell. The Abbey of St. Mary of the Martyrs was never merely a stone church where hymns echoed off cold vaults; it was a living, breathing ecosystem—a harmonious engine of spiritual discipline and agricultural mastery that sustained the Moselle Valley for a millennium.

In the dark, uncertain centuries following the collapse of the Roman mints and bathhouses in Trier, the monks held fast to a single guiding principle: Ora et Labora—pray and work. They believed that tending the soil was an act of devotion no less sacred than chanting the daily Liturgy of the Hours. To bring order out of wilderness, to feed the hungry, and to heal the sick was to build the kingdom of God on the Moselle soil.

In the earliest days, the foundation of their monastic wealth began not with gold, but with salt. Essential for preserving fish and meats through the harsh Rhineland winters, salt was the lifeblood of survival. The abbey secured crucial salt rights and trade concessions along the riverways, harvesting and distributing the precious mineral across the region. With salt, they preserved their surplus, secured their economic independence, and laid the groundwork for a fully self-sustaining world.

Surrounding the abbey walls was a masterclass in bio-intensive design, divided into precise zones where nothing was wasted and every creature played its part:

• The Hortus (The Kitchen Garden): Densely packed, multi-cropped raised beds produced a staggering variety of heritage vegetables. Deep-rooted parsnips, skirret, and salsify grew alongside ancient brassicas, leeks, garlic, and broad beans. They grew not for profit-driven monoculture, but for year-round resilience, ensuring that even in the leanest months of early spring, the valley had nourishment.
• The Herbularius (The Physic Garden): Situated right beside the monastic infirmary, this was the region's primary pharmacy. Bed after bed held single "simples"—potent medicinal herbs like sage, hyssop, fennel, mint, feverfew, and calendula. The monks distilled these into tinctures, brewed them into healing teas, and folded them into animal-tallow salves for any villager who came to their gates suffering from fever, wound, or cough.
• The Pomarium and Vineyards: Terraced high above the Moselle, the abbey’s vineyards yielded pristine white wines that were traded up and down the river, while the orchards provided apples, pears, walnuts, and plums. The fallen fruit fed the soil, while bees from the abbey’s hives pollinated the blossoms and provided sweet honey and beeswax for altar candles.

Crucially, animals were never raised for slaughter or modern industrial exploitation. In the Benedictine tradition, animal flesh was rarely consumed by the brethren, who lived primarily on a rich vegetarian diet of grains, legumes, greens, and root crops. Instead, animals were respected as vital partners in the ecosystem. Sheep grazed the grasses beneath the orchard trees, providing natural weed control and thick wool for winter habits. Oxen pulled the heavy oak plows through river clay. Coops of poultry provided daily eggs and manure that was carefully composted back into the vegetable beds, completing a perfect, closed-loop cycle of fertility.

What the abbey produced, it distributed far and wide. On market days, surplus grains, cured herbal salts, medicinal salves, honey, and wine were brought to the gates. The proceeds did not enrich a corporate board; they funded the infirmary, bought books for the scriptorium, and maintained grain reserves that were opened freely to the peasants during the frequent European crop failures.

For a thousand years, this rhythm held. The monk in his wool habit hoeing leeks at sunrise was in deep, quiet conversation with the same God he praised at Vespers. It was a place where spiritual peace and ecological balance were one and the same—a sanctuary where the land was loved, the sick were healed, and no man went hungry. It was this thousand-year harmony that was stolen in 1802, leaving behind a void that no king, emperor, or landlord could ever fill.

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Ora et Labora at the Table

The Culinary, Medicinal, and Commercial Heritage of the Abbey of St. Mergen

Benedictine daily life under the Rule of St. Benedict revolved around Ora et Labora (Pray and Work). Meals were closely tied to the monastic horarium (the canonical hours) and varied by season. In the spring and summer months, monks ate two meals: a main dinner (Prandium) at noon and a lighter supper (Cena) in the evening. In winter and during Lent, fasting rules restricted them to a single meal, taken late in the afternoon.

Drawing from the kitchen gardens (the Hortus), the herb garden and infirmary (Herbularius), the orchards (Pomarium), and the surrounding vineyards, here is a historical "cookbook" concept of how the Abbey of St. Mergen nourished its community and generated trade.

Part 1: The Daily Table (The Refectory Menu)

Morning: The Mixtum (Break-Fast)

Under strict Benedictine rule, traditional breakfast was reserved for the sick, the elderly, or those doing heavy physical field labor (like clearing timber or planting the upper vineyards). Later, a light "Mixtum" became more common for all working brothers.

The Vineyard Worker’s Morsel (Mixtum)

Composition: A quarter-pound slice of coarse rye or barley bread dipped in a cup of light, watered-down table wine (posca/wasserwein) or spiced herb ale.

Purpose: Provides quick carbohydrates, hydration, and clean calories to fuel hard morning labor without overfilling the stomach before Tierce (mid-morning prayer).

Noon: Prandium (The Main Dinner)

Served after the 6th hour (Sext). St. Benedict allowed two cooked vegetable or grain dishes (pulmentaria) so everyone could eat something according to their constitution, plus fresh bread and seasonal fruit.

Dish 1: Potage of the Hortus (Monastic Green Soup)

Ingredients: Leeks, wild spinach, nettles, kale, turnip tops, parsley, and lovage simmered in salted water or vegetable broth, thickened with ground oats or dried peas, and finished with a spoonful of savory or thyme.

Preparation: Monks avoided heavy animal fats; greens were harvested directly from the central garden beds that morning to retain maximum nutrients. Served in wooden bowls with a generous piece of coarse whole-grain bread.

Dish 2: White Stew of the Infirmary Garden (Pulmentum)

Ingredients: Fava beans or yellow split peas stewed with garlic, onions, fennel bulb, and dried sage. On special feast days or for brothers needing stamina, this might be enriched with salted river fish (trout or eel from the Moselle) or poached eggs.

Side / Third Dish: Fresh orchard fruit in season—crisp apples, green pears, plums, or a handful of roasted hazelnuts.
Beverage: A standard pint (hemina) of light Moselle wine or herb-infused table ale.

Evening: Cena (Light Supper)

Served after Vespers, before the light faded (to avoid using expensive wax candles or oil lamps).

The Herbalist's Salad & Cold Board

Fresh Herb Salad (Acetaria): Young lettuce, purslane, watercress, mustard greens, chives, and mint tossed with a dressing made of herbed wine vinegar, salt, and a drizzle of pressings from walnut or rapeseed oil.

Accompaniments: Cold leftover bread from noon, soft curds or fresh cheese from the dairy, and dried fruit (figs, raisins, or sun-dried apple rings).

Part 2: Infirmary & Health Formulations (The Herbularius)

The monastic infirmary (Infirmarium) treated ailing brothers, elderly monks, and weary pilgrims. The Brother Apothecary blended kitchen garden produce with specialized medicinal herbs.

1. Oxymel of Saint Mary (Respiratory & Fever Tonic)

Ingredients: Aged wine vinegar (for extraction), raw honey (for preservation and soothing), dried sage, hyssop, thyme, and garlic.

Use: A sweet-and-sour medicinal syrup diluted in warm water to break chest congestion, soothe sore throats, and lower fevers.

2. The Restorative Broth (Misericord Fare)

Ingredients: Calming lemon balm (melissa), chamomile, fennel seed, and roasted barley water, poached with sweet orchard fruit (pears or baked apples) and honey.

Use: Monks who were ill or had undergone the routine seasonal bloodletting (minutio) were legally exempt from the prohibition against meat and heavy fats, receiving richer broths and soft, easily digestible foods here.

3. Spiced "Four Thieves" Wine (Vinum Herbatum)

Ingredients: Moselle white wine infused with wormwood, rosemary, rue, angelica, and lavender.

Use: Taken in tiny measures as a digestive bitter before meals or used externally as an antiseptic wash for wounds and skin infections.

Part 3: Trade & Commerce (What St. Mergen Made to Sell)

To maintain its self-sufficiency, pay imperial taxes, and maintain its urban refuge (the Mergener Hof), the abbey processed its surplus harvests into valuable, long-lasting trade goods sold at Trier market fairs or shipped up and down the Moselle River.

Commercial Product	Sourced From	Market Value & Purpose
Cask Wine	Vineyard Slopes (Scharzhofberg & Valley Slopes)	The abbey’s ultimate cash crop. High-acid, age-worthy Moselle Rieslings and ancient varieties traded across Northern Europe.
Aromatic Wine Vinegars	Winery Surplus & Herb Garden	Wine intentionally aged in oak barrels with mother-of-vinegar and steepings of tarragon, garlic, or rosemary. Highly prized for food preservation and medieval medicine.
Dried Fruit Trays & Apple Leather	Pomarium (Orchards)	Oven-dried or sun-cured pears, plums (prunes), and concentrated apple leather sold during winter months as durable travel rations.
Monastic Mustard Paste	Garden Mustard Beds	Whole mustard seeds ground with mortar and pestle, blended with sour grape juice (verjuice) or cider vinegar, and sweetened with honey. A premium condiment for regional nobility.
Medicinal Salves & Herb Oils	Herbularius	Beeswax melted with walnut oil and infused with calendula, St. John’s wort, or comfrey for treating burns, joint pain, and skin inflammation.
Preserved Verjuice (Agrestis)	Early Harvest Vineyards	Unripe, highly acidic green grapes pressed into a tart liquid used across medieval kitchens in place of lemons (which were rare/imported) to cut fat and brighten sauces.

Published as part of the St. Mergen Heritage & Ethnobotany Series.