What did Roman slaves eat?

The nutrition of Roman slaves ranged greatly according to where they worked. Urban, rural, domestic, or mining slaves had different access to diverse types of food. This video will look at the main ingredients a Roman slave consumed during the day. A staple in the diet of Roman slaves, it was also known as pulls. This was a barley or farrow porridge that was regarded as a low dish, consumed mainly by the lower classes and slaves, as it was nutritious, cheap, and easy to prepare, given that barley was one of the cheapest and most accessible grains. In his work De Agricultura, Cato the Elder describes pulls as a common meal among rural workers and slaves, often fortified with vegetables when possible. In his work Naturalis Historia, Pliny the Elder remarks that pulls was essential to the Roman diet, and that even the nobility consumed it as part of their daily diet. Despite its simplicity, he mentions that it was seen as a complete food. This was cooked in large cauldrons and could be served with minor vegetable side items or pieces of meat when available. This dish was often enjoyed for dinner, providing a richer meal after a hard day's work. Broad beans, or viscia faba, were a crucial element of the slaves' diet, too. As a protein-rich legume, broad beans provided a valuable source of nutrients. In his work Rerum Rusticarum, Varro mentions broad beans as an essential food for field laborers, due to their ability to provide energy and sustain physical strength. In Apicius, an ancient Roman cookbook, broad beans are cited as a common food among the lower classes and were often prepared simply, without much seasoning. They were usually boiled or mashed to form a paste and could be enjoyed on their own or mixed with pulls to give the meal more substance. They were present at every main meal, especially in spring when they were fresh. Moritum was a simple spread made mainly with herbs, garlic, olive oil, and cheese. It was easy to make, cheap, and perfect for keeping slaves going during long working hours. It was frequently eaten with bread, making it a complete dish for country folk and slaves. Moritum is featured in several works of Roman literature, the most famous of which is the description found in the poem Moritum, which is traditionally attributed to Virgil. This contains a poem detailing the life of a peasant called Simulus and how he prepares moritum. In the poem, Virgil describes it in detail, telling how Simulus collects fresh herbs from his garden, grinds garlic and mixes it all with cheese and olive oil. Virgil describes the following. With his skillful hands, the peasant takes the garlic from the garden, minces the herbs and mixes everything in the mortar, forming a light green paste. Besides Virgil, Pliny the Elder speaks of similar dishes, stressing the use of herbs and fresh cheeses in peasant diets. Bread, or panis, was the mainstay of the Roman slaves' diet. Made from inferior cereals like barley, slaves' bread was known as panis plebeius, a harder and less refined kind. In his work Naturalis Historia, Pliny the Elder tells us that slaves and the poor would eat a kind of coarse bread made from barley. In his The Satires, Horace mentions the plain diet of the common people, where panis plebeius was an essential food. This bread was prepared in large batches and baked in communal ovens. It was consumed throughout the day, especially during lunch and dinner, and often provided the only source of energy for slaves. Panis plebeius tasted quite simple, often a little bitter due to the use of grains such as barley. Olives were commonly eaten as a side dish, and olive oil was used for cooking and seasoning food. Pliny the Elder refers to olives, along with bread, as the basic sustenance for rural laborers. Olives were eaten raw or kept in salt. Olive oil, of inferior quality, was used to flavor pulls or bread. Both foods were eaten throughout the day, mainly as a complement to the main meals. Aquamulsa is a simple beverage, consisting basically of water and honey. While the recipe could vary in the water to honey ratio, the essence of the drink was identical, a sweet, slightly fermented liquid. Honey was widely used in ancient Rome, not only as a sweetener, but also as a preservative and ingredient in many medicinal recipes. Pliny the Elder mentioned aquamulsa as a common and refreshing beverage. He wrote, When honey is mixed with pure water, it yields a drink called aquamulsa, known for its reviving effects and for being easily digestible. Apicius, the famous compilation of Roman recipes, refers to drinks sweetened with honey, popular at Roman meals. While the specific aquamulsa is not detailed, using honey in liquids to create sweet drinks is extensively documented. Apicius wrote, The Romans mixed honey with wine and water to concoct sweet and refreshing drinks, served at banquets and social gatherings. In Rome, lentils, known as lins, were a dietary staple for the poorer classes, including slaves and rural laborers. Lentils were popular because they were easy to store and cook. Features that made them ideal for feeding workers and slaves. They could be obtained in a variety of ways, boiled in water, processed into soups or porridges, or even mixed with other grains and vegetables to bulk up meals. Lentils are listed in several historical Roman sources. Pliny the Elder wrote, Lentils, abundant in substance and easy to store, are a vital part of the diet of the poor, providing nourishment in scarce times. Pliny also extols the medicinal properties of lentils, asserting that they helped to quieten the stomach and were helpful in various ailments. The Roman poet Horace, in his Satires, speaks of lentils as part of the low-income diet, in contrast to the lavish feasts of the elites. He wrote, Whereas the rich are fed with meat and wine, the poor are content with their lentils, which, albeit modest, keep them strong and healthy. In his Satires, Juvenal also refers to lentils when critiquing Rome's social inequality. He wrote, The poor, with their lentils and stale bread, have more health and vigor than those who lose their way in feasts and banquets. Dried fruit, like raisins, passam, and dried figs, caracai, all played a significant role in the Roman diet, especially among the poorer classes. These fruits could be kept for lengthy periods and eaten when fresh fruit was unavailable. In his works, the historian Tacitus notes that dried fruit was often issued as part of slaves' rations during festivals, or when they needed an incentive for particularly arduous work. In his Satires, Horace discusses the use of dried fruit as a complement to the poor's frugal meals. He wrote, Whereas the rich indulge in their banquets, the poor are content with bread and a fistful of raisins, which, despite their modesty, sweeten their lives. Fruit could be dried for months or even years, depending on the storage conditions. They were kept in ceramic jars or straw baskets and stored in cool, dry places to preserve their quality. Dried fruit was often eaten on its own as a snack. A handful of raisins or dried figs offered a quick shot of energy for the long day's work for the poor, who often had limited access to elaborate meals. Raisins and dried figs were commonly added to porridge or mixed into the dough of rustic forms of bread. Cheese, commonly known as casseus, was one of the few dairy products in the slaves' diet. In general, poor people and slaves consumed fresh cheese, made from curdled goat's or sheep's milk. It was soft in texture and had a mild flavor, making it suitable for various purposes in the Roman diet. Pliny the Elder wrote about the several types of cheese on offer in Rome, noting that the simplest and freshest were those most consumed by the working classes. In his poem Moritum, Virgil describes how cheese was an essential component of the Roman peasant diet. In it, the main character Simulus prepares a simple paste of herbs and fresh cheese to serve with his bread. The writer Columella mentions the production of cheese in rural villages, pointing out that this food was often reserved for slaves. The cheese-making method began with milk curdling, which was done by combining a renetting agent, such as fig juice or vinegar, with fresh milk. This resulted in the milk separating into curds and whey. They were then drained and compacted into simple molds, creating small chunks of fresh cheese. This fresh cheese could be enjoyed immediately or left to mature for a few days, depending on preference and storage conditions. Fresh cheese had to be consumed quickly, especially during the warmer months, but in rural areas, aged cheese, which lasted longer, was a common alternative. Domestic slaves, who catered for wealthy Roman families, generally had access to a more diverse and, in some cases, better quality diet. This happened at banquets, for instance. Known as convivia, Roman banquets were excessive gatherings where the rich and powerful showed off their status at tables overflowing with meat, fish, fruit, bread, and wine. These celebrations, which could last for hours or even days, resulted in a large number of leftovers, and these rarely went to waste. Slaves of these wealthy people often ate their master's surplus meals or received food prepared in the home kitchen, which could include meat, fish, fruit, and finer breads. In his satires, Juvenal mentions the differences in the diets of domestic slaves and other workers. The house slaves are fed on the banquet scraps, while the peasants eat the hard bread of the countryside. While the specific details of mealtimes could vary depending on the type of work and location, urban or rural, a certain routine prevailed when slaves ate. They started the day with prandium, or breakfast, usually eaten at dawn, before the daily chores began, around 6-7 a.m. Their main meal for the day, called cena, was usually enjoyed in the late afternoon, around 4-6 p.m. This time would vary depending on the work pace, but generally it took place after the main tasks of the day had been completed. In some cases, especially when slaves had an extensive load of work or if masters were more generous, there could be a small evening meal called vesperna. This meal occurred after sunset, around 7-9 in the evening. It was usually a light meal, consisting of leftovers or fruit and bread. Not all slaves ate this meal, and it was more common among those who labored in urban or domestic environments. The city slaves, who worked in the major Roman cities like Rome, Ostia, or Pompeii, typically had a slightly more varied diet compared to the rural slaves. This was due to easier availability of urban markets, where a greater variety of foods was available, and their proximity to food distribution centers. Rural slaves, who worked on farms, vineyards, and plantations, were given a simpler and more restricted diet, often based on local crops. They relied almost entirely on what was grown and produced on the property where they worked. Slaves in Roman mines faced the harshest and most dangerous circumstances, and this was reflected in their diet. Food access was limited, and the quality was often subpar, focusing on providing the minimum necessary to maintain the workforce. Seneca mentions in his letters that slaves in general were often poorly fed, receiving just enough to keep them fit for work. Indeed, the diet of the slaves shows a bit of the harsh reality of life in the Roman Empire. If you enjoyed learning more about the diet of Roman slaves, please like this video and subscribe to our channel. See you in the next one!