作者生平：

? ? ? ? ? 安德魯·達(dá)爾比（Andrew Dalby）是一位古典學(xué)者、歷史學(xué)家、語言學(xué)家和翻譯家，以他關(guān)于食物史（尤其是希臘和羅馬帝國）的書籍而聞名。 《Siren Feasts》 是安德魯·達(dá)爾比的第一本美食書籍，獲得了 Runciman（朗西曼）獎，他的第二本書《dangerous Tastes》在2001年獲得了美食作家協(xié)會年度美食書籍。他還是《The Classical Cookbook》和《Empire of Pleasures》以及巴克斯和維納斯的傳記的作者。

《Tastes of Byzantium ：The Cuisine of a Legendary Empire》于 2003 年首次出版

ISBN: 978 1 84885 165 8

本書完整的 CIP 記錄可從大英圖書館、美國國會圖書館獲得

由 Thomson Press India Ltd 在印度印刷和裝訂?

Monasteries, monks and their food

修道院、修道士和他們的食物

?Throughout its long history Byzantium was a staunchly Christian Empire. The feasts and fasts of the Church were built into its calendar, and these fasts, in their full form, were frequent and austere. In explaining why shellfish were so much seen in the markets of Constantinople, the fifteenth-century traveller Pero Tafur correctly appealed to this religious calendar: 'In certain times of fasting during the year they do not merely confine themselves to fish, but to fish without blood, that is, shellfish' (Pero Tafur, Travels and Voyages). The author of the third Prodromic Poem, apparently of the twelfth century, speaks in the voice of a lowly monk and makes play with the fish and shellfish rules in satirizing the epicurean luxuries that abbots and bishops generously allowed themselves.

? ? ? On Wednesdays and Fridays they keep a strict fast: they don't even eat any fish on those days, my lord, but only a bit of bread, and lobsters and nice crabs and stewed crayfish, pan-fried prawns and a few greens and lentils with their oysters and mussels, and clams and razor-shells, your worship, along with the rest: nice broad beans, rice with honey, sprouted black-eyed peas, olives and caviar, and botargo in season to keep them from starvation, sweet little apples and dates, dried figs and green walnuts, and Chios raisins, and some lemon conserve. Of course, they complete their fast-day meal with sweet Ganitic wine, and Cretan, and Samian, to throw off the evil humours with a drink of sweet wine.

? ? ? Meanwhile they put before us well-soaked dry beans, and quench our thirst with cumin-water, obedient to the Rule and the precepts of the Fathers. What we eat is nothing but 'holy soup'; notice the clever name. The cooks take a two-handled cauldron, about four gallons, and fill it up with water, and light a good fire underneath, and toss in about twenty onions ... The chef gives it three splashes of oil and tosses in some twigs of savory for flavouring, and pours this soup over our pieces of bread, and gives it to us to eat, and it's called 'holy soup'.

? ? ? ? ? 縱觀其悠久的歷史，拜占庭是一個堅定的基督教帝國。教會的節(jié)期和齋戒被列入到帝國日歷中，這些齋戒以其完整的形式，繁瑣而嚴(yán)肅。 在解釋為什么在君士坦丁堡的市場上能看到如此多的貝類時，15 世紀(jì)的旅行家佩羅·塔弗爾正確地訴諸了這個宗教日歷：“在一年中的某些禁食時間里，他們不僅將自己限制在捕魚，而且在沒有時間的情況下捕魚。 血，即貝類”（Pero Tafur, Travels and Voyages）。 顯然是 12 世紀(jì)的第三首前驅(qū)詩的作者用底層僧侶的聲音說話，并利用魚和貝類的規(guī)則來諷刺方丈和主教慷慨允許自己享受的享樂主義奢侈品。

? ? ? ? ? 他們在周三和周五嚴(yán)格禁食：那些日子他們甚至不吃任何魚，大人，只吃一點面包、龍蝦、美味的螃蟹和燉小龍蝦、煎蝦和一些蔬菜和小扁豆和牡蠣、貽貝、蛤蜊，還有其他的：美味的蠶豆、蜂蜜米飯、發(fā)芽的黑眼豌豆、橄欖和魚子醬，以及使它們免于饑餓的時令博塔爾戈，甜甜的小蘋果和棗子，干無花果和綠核桃，還有希俄斯葡萄干，還有一些檸檬蜜餞。當(dāng)然，他們會用甘蒂奇甜酒、克里特島和薩米安的酒來作他們的快餐，用甜酒來擺脫邪惡的情緒。

? ? ? ? ? 與此同時，他們將浸泡過的干豆放在我們面前，并用孜然水解渴，遵守規(guī)則和天父的戒律。 我們吃的不過是“圣湯”； 注意這是一個聰明的說法。 廚師們拿了一個兩把的大鍋，大約四加侖，裝滿水，在下面點上一把好火，然后加入大約二十個洋蔥……廚師給它灑了三滴油，然后扔進(jìn)一些調(diào)味料，把這湯倒在我們的面包片上，給我們吃，這就叫做“圣湯”。

The 'holy soup', as it would be called in English, might well be taken as a joke-name, since (even if it wasn't quite as thin as is described here) it was largely made of holes. Agiozoumin 'holy soup' is a joke name in Greek too, or so the Prodromic poet wants us to understand: in his third mention of the name he shortens it to the almost homonymous iozoumin 'poison soup'.

? ? ? ? ?“圣湯”，正如它在英語中所稱的那樣，很可能被視為一個笑話名稱，因為（即使它不像這里描述的那么?。┧饕怯蒱oles組成的。 Agiozoumin“圣湯”在希臘語中也是一個笑話名稱，或者說 Prodromic 詩人希望我們理解：在他第三次提到這個名字時，他將其縮短為幾乎同名的 iozoumin“毒湯”。

We already knew that bishops had their choice of rich food: we are assured of the fact when we read the reflections with which the earnest bishop of Alexandria, known to later history as St John the Almsgiver, tortured himself. 'How many would like to be filled with the outer leaves of the vegetables which are thrown away from my kitchen? How many would like to dip their bit of bread into the cooking liquor which my cooks throwaway? How many would like even to have a sniff at the wine which is poured out in my wine-cellar? And although we may think the apparently heartfelt complaints of the Prodromic poet slightly exaggerated, the average monk's diet was really exiguous. Not only were meat, fish and shellfish conspicuous by their rarity: the principal constituents of this diet were cereals and pulses and thin, meatless soups. This is clear from several different categories of sources, all the way from monastery documents and rules to saints' lives, memoirs and historical anecdotes. Just read the Life of St Sabas for a view of the charming asceticism that characterized some Byzantine monastery catering.

? ? ? It happened that this Jacob was put in charge of the refectory at the Great Lavra, and had to cook food for the hermits when they gathered there for a meeting. He boiled up a large quantity of dried peas. They served for one day, they served for the next, and after that he threw the remainder out of the back door into the ditch. Old Sabas saw this as he looked out of his own hermit tower, and he went down quietly and gathered up the peas, very carefully and cleanly, and dried them out again. In due course he invited Jacob, on his own, to share a meal with him. For the occasion Sabas boiled these same peas, cooking them and seasoning them with all his skill.

? ? ? 'Forgive me, Brother. I'm afraid I have no skill at cooking,' he said to Jacob. 'You aren't enjoying your meal.'

? ? ? 'On the contrary, Father,' said Jacob, 'it's very good. It's a long time since I enjoyed a meal so much.'

? ? ? 'Believe me, Brother,' said Sabas, 'those are the very peas that you threw out of the kitchen into the ditch. One who cannot manage a jar of pulses, the food of his own people, without waste, will certainly not manage a synod. As the Apostle said, If a person cannot manage his own house, will he take good care o/the assemblies of God?' Jacob returned to his own cell, much enlightened.

? ? ? ? ? 我們已經(jīng)知道主教們可以選擇豐富的食物：當(dāng)我們讀到亞歷山大的熱心主教（后來被稱為施舍者圣約翰）自己的反思時，我們確信這一事實?！坝卸嗌偃嗽敢庥脧奈覐N房扔掉的蔬菜的外葉來填飽肚子？有多少人愿意將他們的面包浸入我的廚師扔掉的烹飪液中？有多少人甚至想聞一聞倒在我酒窖里的酒？盡管我們可能會認(rèn)為 Prodromic 詩人明顯發(fā)自內(nèi)心的抱怨有些夸張，但普通僧侶的飲食確實很少。肉類、魚類和貝類不僅因其稀有而引人注目：這種飲食的主要成分是谷物和豆類以及稀薄的無肉湯。從寺院文件和規(guī)則到圣人的生活、回憶錄和歷史軼事，從幾個不同類別的資料中可以清楚地看到這一點。只需閱讀圣薩巴斯的生活，就可以了解一些拜占庭修道院餐飲的禁欲主義。

? ? ? ? ? 碰巧這個雅各布負(fù)責(zé)大修道院的食堂，當(dāng)他們聚集在那里開會時，他不得不為隱士做飯。他煮了一大堆干豌豆。隱士們吃了一天，然后他把剩下的從后門扔到溝里。薩巴斯從自己的隱士塔外望去，看到了這一幕，便悄悄下樓，把豌豆收拾起來，非常小心和干凈，又曬干了。 在適當(dāng)?shù)臅r候，他邀請雅各布獨自與他共進(jìn)晚餐。 薩巴斯在這個場合煮了同樣的豌豆，用他所有的技巧烹飪和調(diào)味。

? ? ? ? ? “原諒我，兄弟。 恐怕我不會做飯，”他對雅各布說。 “你不享受你的飯菜?！?/span>

? ? ? ? ? “恰恰相反，父親，”雅各布說，“非常好。 很久沒有這么享受一頓飯了。

? ? ? ? ? “相信我，兄弟，”薩巴斯說，“這些正是你從廚房里扔到溝里的豌豆。 一個人不能管理一罐豆，他自己的人民的食物，沒有浪費，肯定不會管理一個會議。 正如使徒所說，如果一個人不能管理自己的房子，他會照顧好上帝的聚會嗎？ 雅各布回到了自己的房間，大受啟發(fā)。

This was no city monastery but an almost-hermit community in a desert region. The life chosen by true hermits, of which there were many, was if possible even more ascetic. Many were strict vegetarians, as this anecdote shows:

? ? ? Theophilus the archbishop summoned some Fathers to Alexandria on one occasion, to pray and to destroy the heathen temples there. As they were eating with him, they were brought some veal for food and they ate it without realizing what it was. The bishop, taking a piece of meat, offered it to the old man beside him, saying, 'Here is a nice piece of meat, abba, eat it.' But he replied, 'Till this moment, we believed we were eating vegetables. If it is meat, we do not eat it.' None of them would taste any more of the meat which was brought.

? ? ? ? ? 這不是城市修道院，而是沙漠地區(qū)的一個幾乎全是隱士的社區(qū)。由真正的隱士所選擇的生活，其中有很多，如果可能的話，他們的修行甚至更加辛苦。許多人是嚴(yán)格的素食者，正如這則軼事所示：

? ? ? ? ? 有一次，大主教西奧菲勒斯召集了一些神父到亞歷山大港祈禱并摧毀了那里的異教神廟。 當(dāng)他們和他一起吃飯時，他們拿來了一些小牛肉作為食物，吃了它卻沒有意識到它是什么。 主教拿起一塊肉，遞給身邊的老人，說：“這是一塊好肉，阿爸，吃吧。” 但他回答說，“直到這一刻，我們還以為我們在吃蔬菜。 如果是肉，我們就不吃。他們誰都不會再嘗那帶來的肉了。

Even ex-emperors, it would appear, were subject to the same disciplines. The emperor Romanus Lecapenus, on being deposed by his sons Stephan us and Constantine, was forced to take the tonsure and retire to a monastery. Shortly afterwards, exactly the same fate befell these sons: they themselves were exiled to the same monastery. They were greeted by their amused father, so the story went, and congratulated on the gourmet food they were soon to enjoy. ‘Here is boiled water for you, colder than Gothic snows; here are sweet broad beans, greens and fresh leeks. It is not luxury seafood that will make you ill, but our regime of frequent fasts!’ Can we believe this legend, repeated for us by a Western visitor? At any rate there is nothing unlikely in it. In the following century - in 1081 - the emperor Nicephorus Botaneiates was also forced to become a monk. It was afterwards said in the royal family that 'when asked by one of his fellow monks if he found the change easy to bear, he said, "I hate not eating meat. Nothing else troubles me very much”, (Anna Comnena, Alexiad 3.I.I). Once more, our fullest information about the monastery menu comes from the Prodromic Poems - and once more the contrast is drawn between the abbots' diet and that of the humble monks.

? ? ? They munch angler-fish, we have our Lent Soup. They drink their Chian till they can take no more, we have Varna wine cut with water. They have their sweet wine after their jugfuls, we have some nice water after our one-course meal. They have white bread, we have bran bread. They have a mousse after their sesame sweetmeat; we have wheat gruel with the wheat filtered out. They have second helpings of fritters with honey ... They have spoon sweets, we get castor oil seeds ... They have the bass and the shining grey mullet, we have the smoky-smelling Lent Soup. They have the bluefish, the catfish, the brill; we have another go at our What do you call it?

? ? ? ? ? 看來，即使是前皇帝也受到同樣的紀(jì)律約束?；实哿_曼努斯·勒卡佩努斯（Romanus Lecapenus）在被他的兒子斯蒂芬·烏斯和君士坦丁廢黜后，被迫剃光并退養(yǎng)到修道院。不久之后，完全相同的命運降臨在這些兒子身上：他們自己也被流放到了同一個修道院。他們受到了父親的歡迎，故事就這樣開始了，并祝賀他們很快就可以享用美食了。“這是給你的開水，比哥特式的雪還冷；這里有甜蠶豆、青菜和新鮮韭菜。讓你生病的不是豪華海鮮，而是我們經(jīng)常禁食的制度！我們能相信這個西方游客為我們重復(fù)的傳說嗎？無論如何，其中沒有什么不可能的。在接下來的一個世紀(jì) - 1081 年 - Nicephorus Botaneiates 皇帝也被迫成為一名僧侶。后來在王室中說，“當(dāng)他的一位僧侶問他是否覺得改變?nèi)菀兹淌軙r，他說，“我討厭不吃肉。沒有什么讓我很困擾”，（安娜康奈娜，Alexiad 3.II)。 再者，我們關(guān)于修道院菜單的最完整信息來自 Prodromic Poems - 再次對比了方丈的飲食和卑微的僧侶的飲食。

? ? ? ? ? 他們咀嚼琵琶魚，我們有四旬齋湯。 他們喝他們的 Chian 直到他們不能再喝了，我們有用水勾兌瓦爾納酒。他們用小壺喝甜酒，我們在一頓飯之后喝了一些好水。他們有白面包，我們有麩皮面包。他們在芝麻甜食之后有慕斯；我們有過濾掉小麥的小麥粥。他們有第二份蜂蜜炸團(tuán)……他們有勺子糖果，我們有蓖麻油種子……他們有鱸魚和閃亮的灰鯔魚，我們有煙熏味的四旬齋湯。他們有藍(lán)魚、鯰魚、鯰魚；we have another go at our What do you call it? （說實話，這句不知道該怎么翻譯才合適）

未完待續(xù)！