Recipes

The present work aims to validate the hypothesis that the Western use of the pigment ultramarine blue largely preceded the first three thirteenth century recipes, which describe the production of the pigment from lapis lazuli.
The initial premise under our argument is that the phrase “ultramarine blue” is itself misleading in two ways. Firstly, ultramarine blue was at least used since the fourth century AD as a wall pigment in Central Asian caves devoted to Buddhist rituals (Kizil grottoes), and Afghanistan was more likely the mining region for lapis lazuli. All this data indicates that lapis lazuli and ultramarine blue did not originate in the “the opposite shore of the sea”, as its medieval name suggests (ultramarine), but further away.
Secondly, the Western colour term lazurin is the apparent transliteration from the Greek lemma λαζούρ. Lazurin is attested for the first time in the so-called Compositiones lucences transmitted by manuscript 490, Lucca, Biblioteca Capitolare (787-816 AD). The lemma λαζούρ was already present in the Greek literature in the fourth century AD at least, as it is attested by the Thesaurus Linguae Graecae.
The colour term blue, instead, comes from the French ‘bleu’, which was introduced in England after the Norman Conquest and became well established in Middle English by the late thirteenth century, that is, at the extreme chronological limit of the present research. Succesively, blue became a basic colour term, most likely in the early fifteenth century. On the contrary, the medieval name of the various pigments/colorants and the corresponding colour names drew from the term lazurin, (Greek λαζούρ), derived from Persian lāžward, which denoted lapis lazuli and a colour term. On these grounds, the present work collects from a multidisciplinary standpoint some of the available sources before the end of the 13th century on crushed lapis lazuli for ophthalmological use, on the use of ultramarine blue pigment and on azure colour term.
We will summarize linguistic information extracted from Medieval Greek, Latin, vernacular vocabularies and from unpublished medieval manuscripts conventionally and collectively grouped under the title ‘Compositiones lucenses tradition’. Further evidence lies in the literature of notable cases of the use of ultramarine blue on manuscripts and walls, of its administration for ophthalmological ailments, and of the prescriptive directions for obtaining ultramarine from crushed lapis lazuli featured in three 13th century manuscripts.
In short, this study begins to shed light upon the intricate problem of the first uses of an azure pigment that was successively called ultramarine blue and on the first linguistic evidence of the term azure in Medieval Greek, Latin and vernacular vocabularies.

Dans les derniers cinq ans, plusieurs chercheurs et académiques ont dirigés leurs attentions à l’étude de la nourriture dans notre société. Au Canada, par exemple, la publication de What's to Eat Canada? Entrées in Canadian Food History par Nathalie Cook (2009) et de Edible Histories, Cultural Politics: Towards a Canadian Food History par Franca Iacovetta, Marlene Epp, and Valerie J. Korinek (2012) ne sont que deux exemples de textes interdisciplinaires qui étudient la question de l’identité par rapport à la nourriture. Ces publications et ces recherches démontrent que les individus s’identifient à un groupe par la nourriture qu’ils ou elles consomment. Cependant, peu ont étudié la question de la nourriture traditionnelle franco-ontarienne. En étudiant les changements dans les mets traditionnels d’une famille franco-ontarienne, cette présentation démontre que, au cours des trois dernières générations, plusieurs mets ne font plus partie de notre répertoire culinaire. Ces disparitions indiquent clairement un changement fondamental de notre façon de vivre et de voir le monde. La modernisation des électroménagers, notre désire d’essayer de nouveaux mets exotiques et différents ainsi que notre besoin de travailler hors de la maison font que plusieurs mets, outils et techniques traditionnels changent au point qu’on risque de les perdent à jamais. Cette étude illustre l’importance de porter attention à nos mets traditionnels, car ils sont le pouls par lesquels nous pouvons mesurer notre lien culturel.

On sait que Philippe le Bel fut le dedicataire d'oeuvres medicales ou chirurgicales imposrtantes, comme la Chirurgia magna de Lanfranc, les Medicationis Parabole d'Anraud de Villeneuve ou la Chirurgia d'Henri de Mondeville. Au dela du caractere courtois de ces dedicaces, des indices nous invitent a reflechir sur la nouvelle attitude des gens de cour au tournant du XIVe siecle, y compris du roi Philippe le Bel. On sait qu'il avait dans son entourage de nombreux praticiens, beaucoup plus que ses predecesseurs du XIIIe siecle, et qu'il prit un tel interet a l'exercice de la chirurgie qu'il en reglementa la pratique par un edit pris en 1311. En outre, ce roi se distingue nettement d'autres souverains par le fait qu'un receptaire, une collection de recettes chirurgicales, porte son nom. C'est sur ce recueil que cet article se concentre pour finir.

Guarantor or Healer ?
King Philip the Fair and the body, according to the Réceptaire named after him


We know that Philip the Fair was the recipient of important medical or surgical works, like Lanfranc’s Chirurgia magna, Arnold of Villanova’s Medicationis parabole or Henry of Mondeville’s Chirurgia, written for the public good and dedicated to the King.
Now, beyond the courtly dimension of the dedication, some evidences invite us to trace a new attitude of the courtiers towards surgery in the bend of the XIVth century, to begin with Philip the Fair. We know for example that the physicians of king of France are a few for the whole XIIIth century, and that things changed with the reign of Philip the Fair. The King had henceforth in his immediate medical circle numerous practitioners, several doctors but also many surgeons.

We know besides that Philip the Fair took such an interest in surgery that he regulated the exercise of this practice by an edict taken in 1311, which placed the sworn surgeons under the authority of the royal surgeon. Philip the Fair, finally, distinguishes himself from the other sovereigns by the fact that a réceptaire, a collection of surgical remedies, on which our final reflections concentrate is named after him.

A 16th century culinary book from the Berlin collection. An original cuisine? A new cuisine?

The manuscript gall. fol. 220 belongs to the Berlin Collection of Jagiellonian Library in Cracow. It is a French-speaking set of recipes from the 16th century. This old cookbook is not well known and has never been published. In this manuscript can be found plenty of dishes, products popular in the Middle Ages, but also such recipes that indicate the presence of new renaissance French cuisine.

Słowa kluczowe: berlin collection, French cuisine, recipes, manuscripts, 16th century

Este ensayo discutirá algunas de las formas de circulación de la escritura gastronómica que indican una transformación en los hábitos de lectura y en la forma de interactuar con otros lectores, a la vez que demuestran una continuidad con funciones sociales que la escritura gastronómica ha desempeñado por mucho más tiempo. Se enfocará también en la reflexión sobre la materialidad del texto gastronómico, y en la interacción entre medios impresos y digitales al interior de un mismo proyecto gastronómico, Food52.

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Culinary traditions have played an integral role in the Jewish religion from its very beginning. Families have continually passed down these traditions from one generation to the next as a means to preserve Jewish culture as well as to maintain their Jewish identity. The authors propose that one of the methods of preserving and transmitting these culinary traditions, traditions clearly rooted in oral tradition, has been through the cookbook. While the written cookbook continues to be popular and marketable, traditional cookbook contents are becoming increasingly available online. In saving recipes for future generations, cookbooks preserve religious, cultural, and traditional elements of Jewish life. As important as it is for Jewish libraries to consider the value of cookbooks in preserving Judaism, non-Jewish libraries, from academic to public, and from K-12 to special, can also share in this mission. Passing cookbooks down through genera- tions not only strengthens culinary cuisin...

Ketika kita bangun di pagi hari, beberapa orang dengan aktifitas yang padat pasti tidak akan memiliki waktu untuk berleha – leha. Selain mandi, berpakaian, dan menyiapkan setumpuk bahan pekerjaan, ada hal lain yang biasanya terpaksa ditinggalkan, yakni sarapan pagi. Padahal, sarapan sangat baik bagi kesehatan dan juga agar konsentrasi meningkat dengan  baik. masalhanya, waktu untuk memasak yang membuat orang melewati sarapan pagi. Padahal, ada menu masakan yang bisa dibuat dalam waktu sekejap dan nikmat untuk disantap sarapan pagi. Sebagai ide untuk sarapan anda, tumis buncis telur bisa jadi andalan yang bisa anda persiapkan untuk menampung tenaga sebelum pergi bekerja atau beraktifitas. Bahan dan cara membuat yang mudah adalah salah satu jalan yang menjadikan menu ini dipilih sebagai menu sarapan anda.

In this paper I use the semiotic, practical, and material movements of cuisine over time to address a well-worn paradox in philosophy. Incorporating perspectives on intangible heritage, I ground the paper in linguistic approaches to foodways. By taking this standpoint, we can prod at long-standing issues of typology and temporality, as well as the iterative process of foodways generally and recipes specifically. The ancient Ship of Theseus puzzle is rooted in the physicality of objects, and can invoke subsistence as substance. But food occupies a special place given that it is equal parts material and immaterial; a meal is comprised of both tangible and intangible ingredients. If recipes "move" over time into new forms and meanings, when is the dish of Theseus no longer the dish of Theseus?