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??

Fairs of the Byzantine Empire

拜占庭帝國的集市

?Among major focuses of trade in the ancient Mediterranean were the regular festivals - usually annual, biennial or quadrennial - held in honour of the ancient gods. Centred on the great temples and sacred sites, these festivals were religious, artistic and also commercial. In the late Roman and Byzantine periods, although the worship of the ancient gods was dying, it has been demonstrated (notably in the work of Speros Vryonis) that the festivals did not die. Sometimes, but not always, individual locations were abandoned; sometimes, but not always, the calendar must have changed; but festivals continued, and even multiplied, and they were now dedicated to the saints of the new religion.

? ? ? ? ? 古代地中海貿(mào)易的主要焦點之一是定期舉行的節(jié)日——通常是一年一次、兩年一次或四年一次——以紀(jì)念古代眾神。 這些節(jié)日以偉大的寺廟和圣地為中心，具有宗教性、藝術(shù)性和商業(yè)性。 在羅馬晚期和拜占庭時期，盡管對古代神的崇拜正在消亡，但（特別是在 Speros Vryonis 的作品中）節(jié)日并沒有消亡。 有時，個別地點被遺棄；有時，日歷必須改變；但是節(jié)日仍在繼續(xù)，甚至成倍增加，現(xiàn)在它們被獻(xiàn)給了新宗教的圣徒。

An annual festival and fair coinciding with St Demetrius's day took place both at Constantinople and at Thessalonica, the second city of the later Byzantine Empire.

? ? ? ? ? 在君士坦丁堡和后來的拜占庭帝國的第二座城市塞薩洛尼卡舉行了一年一度的節(jié)日和集市，恰逢圣德米特里節(jié)。

The fields surrounding Thessalonica made a splendid and wealthy setting; vines on the hillsides and fish in the lagoons provided plentiful supplies, not to mention the deer that came down from the hills to find water. In this countryside vineyards, gardens and parks extended inland towards Berroia. The villages around here were of varied population, some of them Greek, some inhabited by old-established Balkan peoples, and an increasing number Slavonic-speaking. It would be easier (said the enthusiastic John Cameniates) to count the sand on the shore than to count the people, both local and foreign, who gather in Thessalonica to trade, whether in gold and silver, in precious stones, or in silk and wool. I The actual fair began six days before the saint's day and ran for a week. The excitement of the Demetria at Thessalonica shines through one of the most classical of Byzantine texts, the anonymous sketch of a trip to Hell and back entitled Timarion.

? ? ? The Demetria was a festival like the Panathenaia in Athens and the Panionia among the Milesians. It is the greatest of the Macedonian fairs. Vast crowds flood into it, not only locals born and bred, but all sorts from all over: Greeks from everywhere, all the neighboring peoples of the Balkans as far north as the Danube and Scythia, Campanians, Italians, Iberians, Portuguese, Transalpine Celts - to put it briefly, the shores of the Ocean send suppliants and spectators to our Martyr, so great is his pan-European fame ...

? ? ? The arrangement was like this: traders' stalls, row facing row, set up in parallel lines. These rows continued for a great distance, and they opened into a transverse passage, a broad street [plateial that linked them all and provided relief for the pressure of the crowd ...

? ? ? I saw every kind of woollens and linens for men and women, everything that merchant ships bring from Boeotia and the Peloponnese and everything that they bring from Italy to Greece; Phoenicia and Egypt, too, contribute much, as do Spain and the Pillars of Heracles, weaving the most beautiful of draperies. All these the merchants bring from their own countries direct to old Macedonia and to Thessalonica. The Black Sea, though it sends its produce to Byzantion, still manages to stock the fair, because a great number of horses and mules carry the goods on to Thessalonica. All this I was to see when I had come down the hill; but even while I was still on the hilltop I had been amazed by the many kinds of animals, the numbers of them, and the confusion of their cries assailing my ears: horses neighing, cows mooing, sheep bleating, pigs grunting and dogs barking. The dogs come along as well, you see, to fight for their masters against wolves and robbers.

? ? ? ? ?帖撒羅尼迦周圍的田野十分富饒。山坡上的藤蔓和瀉湖里的魚為當(dāng)?shù)厝颂峁┝素S富的物資，更不用說從山上下來尋找水源的鹿群了。這個鄉(xiāng)村的葡萄園、花園和公園向內(nèi)陸延伸到貝羅亞。周圍的村莊人口眾多，其中一些是希臘人，一些是古老的巴爾干人，越來越多的人開始說斯拉夫語。（熱情洋溢的約翰·卡梅尼特斯說）數(shù)岸上的沙子要比數(shù)數(shù)聚集在帖撒羅尼迦從事金銀、寶石、絲綢和羊毛輕松得多。真正的集市在圣徒節(jié)前六天開始，持續(xù)了一周。我們可以通過最經(jīng)典的拜占庭文本之一了解到塞薩洛尼卡的德米特里亞人的興奮，這是一部匿名的Hell之旅并返回題為提馬里昂的草圖。

? ? ? ? ? Demetria 是一個類似于雅典的 Panathenaia 和 Milesians 的 Panionia 的節(jié)日。這是馬其頓最大的集市。 大量的人群涌入這里，不僅是土生土長的當(dāng)?shù)厝?，還有來自世界各地的人：來自世界各地的希臘人，巴爾干半島北至多瑙河和斯基泰亞的所有鄰近民族，坎帕尼亞人，意大利人，伊比利亞人，葡萄牙人，跨阿爾卑斯山的凱爾特人 - 簡而言之，大洋彼岸將祈求者和觀眾送到我們的市場面前，他的泛歐名聲如此之大......

? ? ? ? ? 布置是這樣的：商販攤位，一排排，平行排列。 這些行繼續(xù)延伸很長一段距離，它們通向一條橫向通道，一條寬闊的街道[將它們連接起來，緩解了人群的壓力......

???????? 我看到了各種男女用的羊毛和亞麻布，商船從維奧蒂亞和伯羅奔尼撒半島帶來的所有東西，以及他們從意大利帶到希臘的東西。腓尼基和埃及也做出了很大貢獻(xiàn)，西班牙和赫拉克勒斯之柱也做出了很大貢獻(xiàn)，他們編織了最美麗的帷幔。這些商人都從他們自己的國家直接帶到老馬其頓和帖撒羅尼迦。 黑海雖然幫助其將產(chǎn)品運(yùn)往拜占庭，但他們?nèi)匀辉O(shè)法在集市上存貨，因為有大量的馬和騾子將貨物運(yùn)往塞薩洛尼卡。 這一切都是我下山后要看到的； 但即使我還在山頂上時，我就已經(jīng)對動物種類繁多、數(shù)量之多以及它們在我耳邊發(fā)出的混亂叫聲感到驚訝：馬嘶鳴、牛鳴、羊咩咩、豬咕嚕和狗吠。你看，狗也來了，為它們的主人與狼和強(qiáng)盜而戰(zhàn)。

The speaker goes on to describe the formal and religious part of the festival, the impressive procession, the hymns and acts of worship, in all of which the archbishop and the duke of Thessalonica took their part. But we should notice that the commercial fair comes first, both in the actual timetable and in the literary description. Had the fair got under way only after the saint's day, attendance at the religious ceremonies might have been noticeably smaller. Under the Roman Empire early Christians had repeatedly been reproached by their spiritual leaders for daring to attend pagan festivals at all; the consensus was that Christians should not take part in any way, except when necessary purchases could be made nowhere else than at the accompanying fairs. Christian saints gradually took over the pagan festivals in the century of Constantine I, and after that a new set of reproaches was addressed to those who attended them - this time for paying too little attention to the remembrance of the saints and too much to 'the rabble of mammon and the ceaseless activity of the sellers of goods'.

? ? ? ? ? 演講者接著描述了節(jié)日的正式和宗教部分，令人印象深刻的游行，贊美詩和敬拜行為，大主教和帖撒羅尼迦公爵都參與其中。但我們應(yīng)該注意到，無論是在實際時間表中，還是在文學(xué)描述中，商業(yè)博覽會都是第一位的。如果集市在圣徒節(jié)之后才開始，參加宗教儀式的人數(shù)可能會明顯減少。在羅馬帝國時期，早期的基督徒一再受到他們的精神領(lǐng)袖的責(zé)備，因為他們不敢參加異教的節(jié)日。共識是基督徒不應(yīng)該以任何方式參加，除非必要時只能在附帶的集市上購買。基督教圣徒在君士坦丁一世的世紀(jì)逐漸接管了異教的節(jié)日，之后對參加這些節(jié)日的人提出了一系列新的指責(zé)——這一次是因為太少注意對圣徒的紀(jì)念，而過多地關(guān)注“瑪門的烏合之眾和商品賣家的不斷活動”。

In the last two Byzantine centuries a new ethnic group was often to be seen at fairs and festivals, the Gypsies. Their arrival and their acrobatic shows are described observantly and sympathetically by Nicephorus Gregoras in his Roman History; he mentions, but does not give details of, their dance and music. Like his contemporary, the anonymous Bourgeois de Paris, Nicephorus traces their origin to Egypt; uniquely, he is able to record their passage through Persia, Armenia and other Near Eastern regions on their way to Constantinople, observing that they had reached Spain not very long afterwards.

? ? ? ? ? 在過去的兩個拜占庭世紀(jì)，一個新的種族群體經(jīng)常出現(xiàn)在集市和節(jié)日上，吉普賽人。 Nicephorus Gregoras 在他的《羅馬歷史》中對他們的到來和他們的雜技表演進(jìn)行了敏銳和同情的描述。 他提到但沒有詳細(xì)說明他們的舞蹈和音樂。 像他的同時代人，匿名的巴黎資產(chǎn)階級一樣，Nicephorus 將他們的起源追溯到埃及。 獨特的是，他能夠記錄他們在前往君士坦丁堡的途中途經(jīng)波斯、亞美尼亞和其他近東地區(qū)的過程，并觀察到他們不久之后就到達(dá)了西班牙。

Far more than at any imaginable market or fair in the old Roman Empire, those of Byzantium had the capability of attracting an international clientele, simply because there were by now more states (in the world, and in the Mediterranean world in particular) that were active in long distance trade. Already in the fourth century we hear of markets and fairs held just on or just over the Imperial frontier.

? ? ? There is a town called Batne in [upper Mesopotamia] not far from the Euphrates, founded by the ancient Macedonians, inhabited by wealthy merchants. Here, in an annual festival about the beginning of September, a great multitude of all sorts of people gather for a fair, in which they deal in the goods exported by Indians, Chinese and other peoples who engage in overseas trade.

? ? ? ? ? 比在舊羅馬帝國任何可以想象的市場或博覽會上，拜占庭有能力吸引國際客戶，僅僅是因為現(xiàn)在有更多的國家（在世界上，特別是在地中海世界） 活躍于長途貿(mào)易。 早在 4 世紀(jì)，我們就聽說過在帝國邊境或帝國邊境上舉行的市場和集市。

? ? ? ? ? 在距幼發(fā)拉底河不遠(yuǎn)處，[美索不達(dá)米亞]有一個名叫巴特內(nèi)的小鎮(zhèn)，由古代馬其頓人建立，居住著富有的商人。 在這里，每年九月初的一個節(jié)日里，各種各樣的人聚集在一起參加一個交易會，他們在交易會上處理印度人、中國人和其他從事海外貿(mào)易的人出口的貨物。

As the Byzantine Empire contracted the proportion of such frontier fairs increased. They were not always peaceful. Michael Choniates, brother of the historian Nicetas and metropolitan of their home city of Chonae, tells of a dangerous skirmish at the annual fair at Chonae between the local 'Romans' and the 'Turks' who crossed the border from the Sultanate of Iconium. In ancestry the opposing gangs might have been indistinguishable, but they now belonged to different states observing different religions, and the dispute was only settled at the personal intervention of Michael himself.

? ? ? ? ? 隨著拜占庭帝國領(lǐng)土的收縮，這種邊境集市的比例增加了。 他們并不總是和平的。 歷史學(xué)家尼塞塔斯（Nicetas）的兄弟和他們家鄉(xiāng)Chonae的大都會Michael Choniates講述了當(dāng)?shù)亍傲_馬人”和從Iconium蘇丹國越境的“土耳其人”在一年一度的Chonae集市上發(fā)生的危險沖突。 在過去，對立的幫派可能無法區(qū)分，但他們現(xiàn)在屬于不同的國家，信奉不同的宗教，爭端只有在邁克爾本人的親自干預(yù)下才得以解決。

'The place called Scutari, on the opposite shore of the sea' - just across the Bosporus, that is - had never been regarded as part of the city of Constantinople. By the last century of the Byzantine Empire it was no longer Imperial territory - although it was the nearest town to Constantinople itself. Thus at last Scutari became one more international market like so many others: 'The Turks travel there, and the Greeks and Franks cross from this side, and they trade with each other,' wrote the Russian pilgrim Zosima the Deacon in the travel narrative that he called Xenos 'The Stranger'.

? ? ? ? ? “那個叫斯庫塔里的地方，在大海的對岸”——就在博斯普魯斯海峽對面——從未被視為君士坦丁堡市的一部分。 到了拜占庭帝國的最后一個世紀(jì)，它不再是帝國領(lǐng)土——盡管它是離君士坦丁堡最近的城鎮(zhèn)。 因此，斯庫塔里終于像許多城市一樣成為了一個國際市場：“土耳其人到那里旅行，希臘人和法蘭克人從這邊穿過，他們互相交易，”俄羅斯朝圣者執(zhí)事佐西瑪在旅行敘述中寫道： 他稱 Xenos 為“陌生人”。

未完待續(xù)！