Medieval Food

Author(s):  
Bruno Laurioux
Keyword(s):  
Author(s):  
Henrik Lagerlund

This chapter looks at what kind of foods medieval people ate and what impact on their habits religion had. It then looks closer at what they said about animals as food, but also looks at perhaps the most important aspect of medieval food ethics, namely, the moral aspect of eating itself. This is foremost governed by the virtue of fasting and the vice, or even deadly sin, of gluttony.


2019 ◽  
Vol 11 (9) ◽  
pp. 4789-4800 ◽  
Author(s):  
April K. Smith ◽  
Laurie J. Reitsema ◽  
Frank L’Engle Williams ◽  
Rosa Boano ◽  
Giuseppe Vercellotti

Author(s):  
Paul Freedman

Europe's insatiable demand for spices in the late Middle Ages (1200-1500 AD) is a remarkable example of dramatic historic change triggered by consumer preference. The spice trade is important to the history of food not only because of the trade routes and speculation about how to expand them, but also because of the reasons for the heavy demand in the first place. Tropical spices are not an essential ingredient of modern European cuisine. This article documents the spice trade during the medieval period. It first considers the ubiquity of spices in medieval gastronomy and medieval pharmacology. It then turns to the health benefits of spices to medieval food, the origins and imagined origins of spices, spice trade routes, and prices of spices.


2021 ◽  
pp. 3-23
Author(s):  
Terence Scully
Keyword(s):  

2016 ◽  
Vol 9 (4) ◽  
pp. 653-671 ◽  
Author(s):  
Mauro Paolo Buonincontri ◽  
Alessandra Pecci ◽  
Gaetano Di Pasquale ◽  
Paola Ricci ◽  
Carmine Lubritto

2006 ◽  
Vol 6 (1) ◽  
pp. 14-20 ◽  
Author(s):  
kirk ambrose

The sixth-century Rule of Saint Benedict places a premium on silence and proscribes speaking at various times, including during meals. In keeping with the spirit of this mandate, the monks of Cluny, an extremely wealthy and powerful monastery in southern Burgundy, placed a premium on silence from a very early date. The earliest descriptions of a sign language used at Cluny are recorded in two of the monastery's customaries, compiled during the last quarter of the eleventh century. A host of signals are described, but, tellingly, these lists begin with those for food. There were practical reasons for this, namely mandated silence in the refectory, but it also might evidence the relish with which monks enjoyed their food. Indeed, the translation offered here suggests that the monks ate very well. Because the signals translated here are almost exclusively substantives, it would be nearly impossible to communicate any but the most rudimentary thoughts. That entire conversations were possible by means of gestures is suggested by contemporary criticisms of monks chattering away with hand signals. For our purposes, this would confirm the likely suspicion that the medieval monk enjoyed an even greater variety of foods than indicated here.


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