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The World's Best Rye Bread

Here's another great bread recipe from friends who love baking with Palouse Heritage landrace grain flours. This rye bread brings a deliciously enticing flavor that all fans of rye bread will love and appreciate. The recipe features Palouse Heritage Rosen Rye and Crimson Turkey. Enjoy!


World's Best Rye Bread

  • 2 Tbsp dry milk

  • 2 tsp salt

  • 3 Tbsp vital wheat gluten

  • 2 Tbsp butter

  • 2 tsp active dry yeast

  • 2 oz unsalted sunflower seeds

 

The loaf in these photos was made using the Zojirushi Home Bakery Virtuoso Breadmaker.

*Our flours are currently only available for wholesale buyers. If you are a wholesale buyer interested in using our flour, please contact us.

Ancient Grains & Harvests (Part 2)

This blog post is part of a series that I (Richard) am writing about grain and agricultural themes in classic art. The research I am sharing here will contribute to a new book that will soon be published under the title Hallowed Harvests. You can read other posts in this series here.


“A King’s Estate” and the Eleusian Fields

Anthropologist Clark Wissler observes that distribution of bread in ancient Egypt was the principal reason civil administration first developed, and that association of life-giving bread with spirituality has been a central tenet of western religions. Homer’s eighth century BC description of a summer harvest in the Iliad (Book 18) is remarkable not only for being the first known reference to grain harvesting in Western literature, but for aptly describing with spectacular imagery the method commonly used for cutting grain that continued well into the modern era. The account describes the magnificent shield forged by Hephaestus for Achilles that featured a microcosm of the Greek year including a recitation of cooperative summertime harvest labors.

Elsewhere in Homer’s epic the imagery of sickle, reap, and harvest is used for the familiar martial metaphor in ancient literature for weaponry, battle and death. The context of the episode is the Trojan attack led by noble Hector on Odysseus’ invading Greeks. A great shield is again featured, this time belonging to Hector, which blazed out “like the Dog Star through the clouds, all withering fire” in another allusion to harvest. The appearance of Sirius in the summer sky appeared at harvest time in the Mediterranean so was laden with great mythic significance given the prospect of abundance or disaster depending on such elemental conditions as pestilence and weather during the critically intense few weeks of harvest.

Otto Magnus von Stackelberg, Eleusian Fields on the Rharian Plain (Lithograph on paper, 9 ½ x 13 ⅗ inches), La Grèce: Vues pittoresques et topographiques (Paris, 1834)

Otto Magnus von Stackelberg, Eleusian Fields on the Rharian Plain (Lithograph on paper, 9 ½ x 13 ⅗ inches), La Grèce: Vues pittoresques et topographiques (Paris, 1834)

In Greek mythology, Demeter (literally “Grain Mother,” Roman “Ceres”) related to humanity the means to domesticate cereal crops in the Eleusian Fields on ancient Attica’s Rharian Plain near Athens, legendary home of humanity’s first harvest. Demeter’s origin is mysterious as this maternal archetype was not native to the Greece mainland, but had been adopted into the Olympian pantheon with her etiological myth explaining seasonal change. Like her nourishing grains, Demeter had come from the eastern Mediterranean to share life-giving blessings at the dawn of classical civilization. She was kindred spirit to Phoenician Cybele and Egypt’s Isis—inspiration for Walt Whitman’s celebrated 1856 “Poem of Wonder at the Resurrection of Wheat.”

“Great Eleusinian Stele” of Demeter, Triptolemus, and Persephone (c. 440 BC). From the original Pentalic marble, 86 x 59 inches. Discovered at Eleusis in 1859, now at the National Archaeological Museum, Athens Otto Seemann, Grekernas och romanes myt…

“Great Eleusinian Stele” of Demeter, Triptolemus, and Persephone (c. 440 BC). From the original Pentalic marble, 86 x 59 inches. Discovered at Eleusis in 1859, now at the National Archaeological Museum, Athens Otto Seemann, Grekernas och romanes mytologi (1881).

Demeter spurned wine at Eleusis for sacred kykeôn, the divine “mixture” of infused grain and herbs that strengthened the Iliad’s adventurers and refreshed Eleusian pilgrims at autumnal rites practiced in Athens and elsewhere from at least 800 BC to 300 AD. The ancient myths had both spiritual and terrestrial dimensions that tempered humanity’s martial tendencies. “History celebrates the battlefield wherein we meet our death,” French naturalist Jean-Henri Fabre observed (1918), “but it scorns to speak of the plowed fields whereby we thrive.” American Romantic poet William Cullen Bryant expressed the theme of deliverance through divine sacrifice in “Song of the Sower” (1864).

Sacred virtues of self-sacrifice bring renewal and sustain the spirit; and the practical science of tillage, seeding, and harvest sustains the body and demands the discipline of timely labor. Democratic Athens was heavily populated and reliant on trade in grain to provision its populace. Aristotle, Demosthenes, and other ancient sources contain considerable reference to state supervision of wheat and barley prices, the special status of Athenian magistrates responsible for the grain supply (sitophulakes), and recurrent priority of such matters on the Assembly’s agenda. Visual depictions of grain harvests and other farming endeavors on sculpture, vases, or other forms, however, are paradoxically rare which suggests that those who could afford such luxuries had greater decorative interest in heroic myth than in idealized or realistic country scenes.  

The Purple Egyptian Barley Project

Beer and bread. Two staples of history's menu. It is said that agriculture was founded just for the making of these two nutritious vittles. Every corner of the planet had their own ways of doing things, their own flavor profiles. From technique to weather to soil composition, everything that distinguished a given region or artisan from another imparted specific flavor profiles. That is the art and science and terroir. Think of it as "territorial flavors."

Here at Palouse Heritage, we specialize in raising landrace grains (landrace grains being original natural varieties that have been planted and cultivated in such a way that they have naturally and fully adapted to local geography). Enter Purple Egyptian Barley. This is an ancient grain used extensively in the greater Egyptian area thousands of years ago. It was brought to the Inland Northwest and it has since fully adapted to life here, expressing Northwest terroir as a true landrace grain. Palouse Pint, Spokane's only malting facility, has malted a portion of this incredible grain.

From left to right:  the baker (Shaun of Culture Breads), the malter (Joel of Palouse Pint), and the farmer (our own Don Scheuerman)

From left to right:  the baker (Shaun of Culture Breads), the malter (Joel of Palouse Pint), and the farmer (our own Don Scheuerman)

As a joint effort between Palouse Heritage, maltster Joel of Palouse Pint, Shaun of Culture Breads, and Tom of Bellwether Brewery, together we bring you Spokane's introduction to this NW landrace Purple Egyptian Barley.

The brewer (Tom of Bellwether Brewery)

The brewer (Tom of Bellwether Brewery)

Every Thursday beginning February 23 through the first week of April, we will bring you a new small batch of a Purple Egyptian variety Bellwether beer and Culture Breads bread. If you come every week there are prizes in store, including a commemorative pint glass and the chance to vote for your favorite beer of the series. The winning beer will be brewed at full capacity and released during Craft Beer Week in May.

Break bread and raise a glass with us each Thursday for the next 7 weeks. Location is Bellwether Brewery at 2019 N Monroe St, Spokane, WA.

Meet the farmer (our own Don Scheuerman), the maltster, the brewer, and the baker. Learn why landrace grains are so important to local economy and how it brings the best terroir to your plate and pint. Hope you can make it. 

Cheers!

Sickles and Sheaves — Farming, Faith, and the Frye (Part 3)

This blog post is part of a series I (Richard) am writing about my past life experiences that helped develop a love and appreciation for agricultural heritage in general and landrace grains in particular. The series is called "Sickles and Sheaves - Farming, Faith, and the Frye" and you can view the other parts of this blog series here.


Like young people in many rural areas, I spent considerable time among community elders and while still in high school decided to interview all first-generation immigrants living in our vicinity who had been raised in our ancestral Volga German village of Yágodnaya Polyána (Berry Meadow). This mission led to dozens of visits, usually in the company of Grandpa Scheuerman or my heritage-minded aunt, his daughter Evelyn Reich. She was our indefatigable family genealogist and provided essential service in what I later learned from social anthropologists was the special role of “folk broker.” In this way I was able to start listening and recording a fascinating series of oral histories and other memoirs about life in another dimension inhabited by field spirits and dire wolves, braucheri (folk doctors) and hexeri (spell-casters). My special interest came to be life an dem Khutor (“in the country”) where villagers sometimes lived for weeks on the open steppe miles away from Yágodnaya to tend fields, range livestock, and harvest their crops.

I sometimes attended early morning German language services at Trinity Lutheran in Endicott with Grandpa, and remember him visiting afterward once with his old neighbor on the farm Conrad Blumenschein in their peculiar Hessian brogue about the unusually dry summer. A stately, powerfully-built fellow who always dressed for church in a double-breasted blue suit, Conrad had emigrated in 1913, so had been old enough to thoroughly experience the Old World seasonal farming cycle. That Sunday I heard him tell how in the Old Country they feared times of drought and the dreaded Hohenrauch (“High Smoke”). This withering wind sometimes mysteriously arose from the Caspian and could reduce a ripening grain crop to tiny, shrunken kernels in just a few hours. “The Russian peasants would fall on the ground and pray for rain,” Conrad said. I asked if it did any good. “Ach,” he smiled kindly, “das Gebet kann nur hölfen.” (“Well, prayer can only help.”)

Above: Lautenschlager and Poffenroth Threshing Outfit near Endicott (1911), R. R. Hutchison Photograph Below: St. John Harvest Carnival (1913), Whitman County Library Heritage Collection, Colfax, Washington

Above: Lautenschlager and Poffenroth Threshing Outfit near Endicott (1911), R. R. Hutchison Photograph Below: St. John Harvest Carnival (1913), Whitman County Library Heritage Collection, Colfax, Washington

On a visit to see Conrad at his tidy St. John home in May, 1980, I asked about his farming recollections as a young man in Eastern Europe, which included his vivid memories of the Volga harvest and hints of Ilya Repin’s famous painting The Barge-Haulers and familiar eh-eh-ýkh-nyem (“heave-heave-ho”) dirge of The Volga Boatman:

“Harvest began the last of June and early July. Sometimes folks ran out of bread by then so cut several bundles to dry and get 40 to 100 pounds of rye to get by. In July rye was pulled up to aerate in rows, two to three weeks of drying, then hauled home to a threshing yard on the outskirts of town. Four to six men flailed the bundles, one side at a time. Then the bundles were cut open. The ground had been trampled hard by the horses and watered down. Others lift the bundles with forks while others flail and stack it for the horses and cattle. Those who didn’t have granaries often flailed bundles on the ice in the yard during winter. Fanning mills were then used after flailing, a pile of grain put in to clean it and wheat runs out on canvas then shoveled into hundred pound sacks.”

“...In early August wheat harvest began and was done differently. We put tents up where there were no buildings an dem Khutor. ...Cut [the grain] with a sickle and bundled, then bundles opened and spread into a big circle, about 100 to 200 bundles. Then [it was] trampled out with horses and wagons, left alone in the middle, then with a pole go all around the ring and turn it over to shake the wheat [kernels] out. Then repeat with the horses. The women shake the stalks and rake it out on a pile. The chaff and wheat are piled into the center of the ring, 200 to 300 bushels. Then it is run through a fanning mill and deposited again on a big canvas or bagged. Sometimes wheat was taken to the Volga River and loaded by hand onto boats which were stranded in the river because of low summer flow, but that’s where the buyers were.” 

Dark Chocolate Chip Banana Bread using Turkey Red and Sonoran Gold

Some dear friends of Palouse Heritage, Danny and Shirley, love baking their own bread at home. They've been experimenting with our Palouse Heritage landrace grain flours and have made some remarkably delicious baked goods. A favorite is their Dark Chocolate Chip Banana Bread made with our Turkey Red and Sonoran Gold flours. YUMMY!!! 

Danny and Shirley were kind enough to share their recipe. We highly recommend you give it a try. You won't regret it!


Dark Chocolate Chip Banana Bread with Turkey Red and Sonoran Gold

Made using the Zojirushi Home Bakery Virtuoso Breadmaker

  • 3 large eggs, beaten
  • 1 cup bananas, ripe and mashed
  • 1 cup Turkey Red whole wheat flour*
  • 1 cup Sonoran Gold whole wheat flour
  • 3 tsp baking powder
  • 1 tsp baking soda
  • 1/2 cup melted butter
  • 3/4 cup sugar
  • 1/2 tsp salt
  • 1 tsp vanilla extract

When machine beeps, add:

  • 1/2 cup chocolate chips
  • 1/2 cup walnuts, chopped
  • LIGHT Crust Control recommend using the "Cake Course"

 

* Turkey Red flour may not currently be available in our online store. If it is not, contact us to request a sample.

Ancient Grains & Harvests (Part 1)

This blog post is part of a series that I (Richard) am writing about grain and agricultural themes in classic art. The research I am sharing here will contribute to a new book that will soon be published under the title Hallowed Harvests. You can read other posts in this series here.


The advent of grain foods cannot be dated with precision, but archaeological evidence indicates humans in eastern Africa mixed crushed grain with water to form gruel as early as 100,000 years ago. Cooking on heated stones, with embers, and by other primitive means enabled the roasting and toasting of grains to enhance flavors, but the revolutionary advent of fire-resistant earthenware pots in the Middle East by the eighth millennium BC fostered a significant advancement in human nutrition, culture, and population growth. Grains boiled in water made possible a savory array of pottages, soups, and stews, with the softened food especially benefiting the very young and elderly. No culinary advance since the invention of earthenware has had such a salutary effect on cooking methods.

Enduring methods of gathering crops from the Neolithic past to relatively modern times involved use of sickles to cut stands of wheat, barley, and other grains that were harvested at least 10,000 years ago in the Karaca Dağ region of southern Turkey and throughout Mesopotamia. The oldest extant complete sickle, fashioned with sharpened flints about 9,000 years ago and found in the Nahal Hemar Cavenear the Dead Sea in the Jordan Valley, is held by the Israel Museum in Jerusalem. First made of flints embedded into animal jawbones with cypress resin and honey, cast metal sickles began to appear during the Middle Bronze Age about 2,000 BC. The advent of this revolutionary tool helped spur humanity’s agricultural revolution that gave rise to civilizations by providing reliable food supplies and facilitating city life.

Cultivation of cereal grains has been integral to humanity’s advance since time immemorial. Cereals, named for the Roman goddess of fertility, Ceres, are not only nutritious but also adaptable to a wide range of climates and soil conditions. The ancestral range of modern cereal grains stretched along the Fertile Crescent from the Anatolian slopes of southeastern Turkey—where locals believe Adam first tilled the ground, eastward across the Transcaucasus and Mesopotamia to Kashmir and south to Ethiopia. This vast region is notable for long, hot summers and mild, moist winters which was ideal for the emergence of large-seeded cereals that became the principal foods sources that fueled human expansion throughout the world. The advent of grain cultivation coincided with animal husbandry as villagers sought to prevent creatures of horn and hoof from damaging grain fields by domesticating them. These developments spurred the Neolithic Revolution in Upper Mesopotamia approximately 9000 BC and represented the key breakthrough in civilization leading to food surpluses and the rise of settled, urban populations.

By 5000 BC these primitive self-pollinating plants—capable of evolving more rapidly than any other known organism, had spread along the Mediterranean coast to the Iberian Peninsula and north of the Caucasus Mountains. Some two thousand years later wheat reached the British Isles. Dispersion of cereal grains by wind, animals, and other natural processes was inexorable if slow—perhaps a thousand yards per year on average. Successive plant selections by early farmers led to earlier maturing stands. These native landrace wheats gained a foothold in central Europe and Scandinavia by about 3000 BC via the Danube, Rhine, and Dnieper river valleys. Humanity’s original farmers were most likely women of Neolithic times who tended hearth, home, and hoe while men ranged widely to hunt diminishing herds, first selected grains for kernel size and heads that were less susceptible to normal shattering.

These prehistoric stands of grain were cut by early agriculturalists yielding bone sickles embedded with obsidian blades sharper than later serrated metal versions that date to at least 2000 BC in the Middle Bronze Age. Agricultural folklorist and artist Eric Sloan considered the crescent-shaped sickle to be “the most aesthetically designed implement to have evolved from a thousand subtle variations” over millennia. Anthropologist Loren Eiseley imagines a proto-agrarian scene—likely one of many, when immense prehistoric creatures of horn and hoof still roamed the Levantine valleys, Anatolian highlands, and beyond: “[T]he hand that grasped the stone by the river long ago would pluck a handful of grass seed and hold it contemplatively. In that moment, the golden towers of man, his swarming millions, his turning wheels, the vast learning of his packed libraries, would glimmer dimly there in the ancestor of wheat, a few seeds held in a muddy hand.”

Novelist James Michener personifies the experience, surely rediscovered separately innumerable times throughout the prehistoric Middle East, in The Source, which opens along a Galilean wadi near the Mediterranean coast in the early tenth century BC. The Family of Ur is one of six in a clan that separates in the fall for the men’s annual boar hunt while the women remain near their makeshift fictional village of Makor. Here Ur’s wife considers their recent conversation about the wild wheat that has long supplemented their diet: “By holding back some of the harvest and keeping it dry in a pouch of deerskin, the grains could be planted purposefully in the spring and the wheat could be made to grow exactly where and when it was needed, and with this discovery the family of Ur moved close to the beginnings of a self-sufficient society. They did not know it, but if a food supply could be insured, the speed of change would be almost unbelievable: within a few thousand years cities would be feasible and civilizations too.”

Through the woman’s revolutionary experience, Michener further ponders the profound ramifications of these events for world religion, social structure, and the environment. He then turns to Ur’s apprehension of his wife’s prescient labors: “In his new apotheosis as [land]owner Ur began to bring new fields into cultivation…. Men of the Family of Ur had always possessed an intuitive sense of the land, and now it was the reluctant farmer who discovered one of the essential mysteries of the earth on which all subsequent agriculture would depend….” The family’s primitive agrarian endeavors soon lead by trial and error to awareness of the grain’s need for adequate water and fertile soil. These experiences laid the foundation of an agrarian savvy that would be carried down for several hundred generations until the nineteenth century’s Industrial Revolution and population expansion presented farmers with unprecedented new conditions of challenge and opportunity.

These first farmers also came to prefer “free-threshing” stands that better enabled separation of kernels from their “hooded” husks.  Among several dozen other ancient plant candidates for cultivation, these transitional grain species offered other significant benefits including flavor and nutrition, availability, storage, and portability. In these ways, wheat genotypes gradually came to grow more uniformly around early settlements from Egypt and the Jordan River Valley to Mesopotamia and across the Eurasian steppe to Manchuria. Grains grew for millennia across these landscapes amidst a mélange of irregular “off-types,” wildflowers, grasses, and other plants. Yields improved significantly following the advent of the plow about two thousand years ago, and varieties that descended from these ancient grains have come today to supply nearly one-third of humanity’s nutritional needs. Earliest examples of Sumerian cuneiform dating to c. 3000 BC at tells in Iraq show pictographs that eventually led to written language. Many of these baked clay tablets are inventories related to grain harvests, storage, and transactions. Procurement and trade in cereal grains were key factors in the growth of ancient empires and the organization of Mesopotamian and Egyptian political institutions.

The earliest pictorial expressions of harvest are from Egypt’s Old Kingdom (c. 2700-2100 BC) when unification of Upper and Lower Egypt led to a flowering of culture and architecture in grand monuments like the mortuary complexes at Thebes and Memphis in the fertile Nile Valley. The necropolis of Saqqara near the kingdom’s capital at Memphis contains the exceptionally well-preserved Fifth Dynasty mastaba of Ty, an official of the royal household, whose tomb contains an exquisitely decorated chapel. The room’s north wall contains ten rows of detailed paintings with accompanying hieroglyphics that depict the sequence of the harvest season (Shemu) from March to May of flax, barley, and wheat, and subsequent grain threshing, winnowing, and storage.

“Cutting and Carrying the Harvest” (Egyptian Old Kingdom Paintings, c. 2400 BC), Henri Faucher-Gudin (after a photograph by Johannes Dümichen), Gaston Maspero, History of Egypt, Chaldea, Syria, Babylonia, and Assyria (London, 1903)

“Cutting and Carrying the Harvest” (Egyptian Old Kingdom Paintings, c. 2400 BC), Henri Faucher-Gudin (after a photograph by Johannes Dümichen), Gaston Maspero, History of Egypt, Chaldea, Syria, Babylonia, and Assyria (London, 1903)

The spectacular images of Egyptian harvests are significant for their literal depictions of ancient Nile harvests and grain processing, and for the more profound religious meanings represented in such art. In the case of Ty’s mastaba reliefs, which show evidence in style and colors as the work of a master, viewers can appreciate the complexity of ancient farming operations that reveal various field operations and the division of labor required to bring them to completion. In the opening barley harvest panel, eight men wield broad-bladed sickles in their right hands while clasping the stems with their left, and a worker follows to gather and stack the cuttings. The next scene more clearly shows the characteristic lighter shade and shorter stalks of barley that attest to the artist’s attention to botanical authenticity. A flutist and cantor are also seen accompanying the reapers in order to provide rhythm and pace to such strenuous labor. The hieroglyph of an upright bearded grain spike appears in the next panel of workers and sheaves to indicate harvest of emmer wheat, the most valuable Egyptian crops for making bread. The next row shows men under the watchful eye of an overseer placing the stacks of sheaves into netted bags for transport to nearby threshing floors by donkey—a beast of burden widely used in the Egyptian countryside to this day.

The brief hieroglyphic interjections that accompany these images may be the work of the artist, but may well be by another artisan. The symbols conjure thoughts of commotion and shouting more than any measured routine accompanied by clapping and music. The terms used include “beat,” “hurry,” and “drive them.” The next threshing floor scene seems chaotic as men struggle to lead separate teams of oxen and donkeys around the circle to trample out the precious grain from the mass of stalks. Coordinating the animals’ variable pace and distances, cleaning up behind them, and recurrent removal of threshed cuttings to maximize efficiency required substantial coordination and stamina. Women appear in the subsequent winnowing scene to clean the grain by tossing the threshings into the wind, while other workers scoop the kernels into bags for transport to storage silos. Most of the men are lightly clad in loincloths though some have kilt-like garments, while the women use scarves to tie up their hair and wear loincloths and transparent dresses held up by shoulder straps. The tools of harvest shown in the panels are similar to those that would be widely used throughout the world until the twentieth century—sickles, rakes, and pitchforks to reap and thresh, and sieves, brooms, and scoops to clean and store.

In a metaphoric sense, such magnificent art that decorated tombs, monuments, and public buildings in ancient Egypt also bore profound cosmological significance since the primal association between human existence and agrarian experience harkens back to the dawn of civilization. Ideas about life and eternity found expression in priestly ceremonies and sacred writings like Egypt’s agricultural Coffin Texts and book The Coming Forth by Day (also known as the Book of the Dead). The implements of cultivation, tools for harvest, and means of transport variously found in tombs at places like Memphis represent the mystical course undertaken through just living and proper burial. These stages honored since time immemorial include birth (seeding and germination), growth (hoeing and weeding), and death (reaping and threshing) to afterlife in the underworld’s flax and grain Fields of Hotep (boats to the place of “contentment”).

Death was celebrated as the ultimate “harvest of life” symbolized in ancient times by a reaper’s sickle. At the pinnacle of the kingdom’s highly stratified society, the pharaoh represented the vital pulse of this cosmic consciousness in each generation and honored throughout the seasons in agrarian-based religious rituals. Cultural patterns and religious understandings are evident in similar ways in Mesopotamia and in Greek and Roman religious traditions. Yet these ancient societies existed without proscribed moral obligations for the ruling class and landowners to care for the poor by permitting practices like field gleaning. To be sure, agricultural workers were valued for the essential labor they provided, but not in the Hebrew sense that, “The earth is the Lord’s and the fullness thereof” (Psalm 24:1), and the Levitical code affirming the right to glean not only to the people of Israel, but to the “sojourner” (i. e., foreigners) as well.