A Companion to Food in the Ancient World by John Wilkins, Robin Nadeau

By John Wilkins, Robin Nadeau

A better half to meals within the old global offers a entire review of the cultural points with regards to the creation, education, and intake of foods and drinks in antiquity. presents an updated review of the examine of nutrients within the old international. Addresses all points of meals construction, distribution, education, and intake in the course of antiquity. gains unique scholarship from a few of the most Read more...

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A spouse to foodstuff within the old international offers a finished evaluate of the cultural points with regards to the construction, education, and intake of foods and drinks in antiquity. Read more...

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Indeed on the main occasion on which his expertise is tested, in a section on Roman wine, his views bear no relationship to the known views of the historical Galen. Galen’s surviving works offer a great deal of information on diet and the medical properties of foodstuffs, none of which is to be found in Athenaeus; but this perhaps merely confirms what is probably the most significant weakness in the whole of Athenaeus, his general lack of interest in contemporary medical views on food and diet.

But the issue remains for me food for all classes, not your cuisine. ” (Gernet, 1962, 135). Greek and Roman food cultures were certainly influenced by periods of shortage too. My point is that, in Western thought, the development of food habits seems to be described around the dichotomy Introduction 15 civilization/decadence, proper/popular. ” Should we not drop the “great” in “great food culture” then? I also have the same problem with the definition of what would be properly “Greek” and/or “Roman” food culture.

Happiness and its reverse are measured in what one can and cannot eat: not putting his teeth around francolins and hares, not seasoning pancakes with sesame, nor dipping waffles into honey Hipponax fr. 26a West Hipponax’s culinary exuberance is not matched in what survives of Callimachus’ Iambi, for which Hipponax stands as the authorizing archaic model, and this is per­ haps one marker of the discretion and selectivity with which Callimachus exploits the iambic heritage. The Life of Aesop, a “popular” narrative drawn from several sources which might, in its current form, go back to the second century ad, begins with a scene in which two slaves gobble up some delicious figs belonging to their master and try to pin the blame on Aesop, a very ugly fellow‐slave who is mute and therefore cannot defend himself.

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