By John F. Donahue
Curiosity in food and drinks as an educational self-discipline has been becoming considerably lately. This sourcebook is a special asset to many classes on meals because it deals a thematic method of consuming and consuming in antiquity. For classics classes targeting historic social historical past to introductory classes at the heritage of food and drinks, in addition to these choices with a robust sociological or anthropological strategy this quantity presents an unprecedented compilation of crucial resource fabric. The chronological scope of the excerpts extends from Homer within the 8th Century BCE to the Roman emperor Constantine within the Fourth Century CE. each one thematic bankruptcy comprises an creation in addition to a bibliography of prompt readings. Translated excerpts are then provided observed by means of an explanatory heritage paragraph settling on the writer and context of every passage. many of the facts is literary, yet extra assets - inscriptional, felony and spiritual - also are included.
Table Of Contents
Introduction / 1: Greco-Roman faith / 2: The relatives / three: The group / four: the army / five: Literature / 6: Gender / 7: The Emperors / eight: nutrition provide procedure / nine: foodstuff and Morality / 10: Settings / eleven: Famine and lack / 12: foodstuff creation / Index.
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Additional info for Food and Drink in Antiquity: A Sourcebook: Readings from the Graeco-Roman World (Bloomsbury Sources in Ancient History)
Let 45 This tendency is clearly seen in the Derveni Papyrus (Betegh 2004). Six hundred years later we find it quite unchanged in the Orphic Hymns (Morand 2001, Ricciardelli 2000). Cf. Herrero 2009a. 46 On Middle Eastern connections of Orphism, cf. West 1983; Casadio 1986 (sceptical, as is Bremmer 2002); Burkert 1992, pp. 9–41, 125–127, and 1999; Bernabé 1997 and 2006a, Herrero 2009b. 22 I. Introduction us examine briefly each of these fields, postponing for later consideration the crucial question of their mutual relationship.
Instances of the spontaneous formation of a thiasos – crystallizations of the process of ritual diffusion – whose similarity to other groups would be at best haphazard, are, however, adventitious developments, an accidental side effect rather than the driving force of the process. If “Orphics” of this kind existed, they are far less important than the Orphic poets and theologians who led the intellectual process just described. Their disappearance without a trace is the best proof of their scarce relevance.
12 presents the Lykomids preserving and transmitting Orphic poems at the sanctuary of Phlya. 63 As the συνετοί or οἷς θέμις ἐστί from OF 1 (cf. Henrichs 2003). 64 OF 463. 79) of the Scythian Scylas, who took part in the Dionysiac thiasos in Olbia, seems to imply that some groups of initiates on the borders 30 I. Introduction tablet proves the existence of some self-styled “Orphic” in fifth-century-BC Crimea (that is to say, on the very margins of Hellenic civilisation), this does not allow us to generalize concerning the rest of Greece.