Tracing the Origins of a Practice: The Earliest Recipes for Alcoholic Beverages in Medieval Arabic Cookbooks (original) (raw)
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Edited by Bruno Laurioux and Agostino Paravicini Bagliani pp. VII-581; con ill. ISBN 978-88-9290-262-6 € 80,00 Between the XII th and the XVII th centuries, the recipe was one of the most usual ways to spread scientific and technical knowledge as medicine and cookery, alchemy and magic, dyeing, metallurgy and cosmetics in Western Europe as in Islamic and Eastern countries. A large number of recipe books are still preserved in libraries all around the world: for the only western medieval cookery, we can estimate the existing recipes at more than 15.000. One of the most important cultural centers of production was probably the court, as courts of England, France, Burgundy and Savoy and, of course, the papal court at Rome or Avignon. Inspite of some pioneering publications from the interwar and postwar period, this vast field of research has not been the subject of as many works as the importance of recipes in the cultural life of precontemporary societies might have led one to expect. The aim of the present volume is to propose a step forward in the scientific study of recipes by privileging the dialogue in a transcultural perspective in the different fields where they are of some importance.
Wine and Islam the dichotomy between the
The aim of this thesis is to demonstrate that the commonly held prohibition of alcohol did not prevent some members of the Muslim community from consuming intoxicating drinks. Specifically, this thesis will examine the consumption of wine in the Islamic world from the birth of the Prophet Muhammad (c. 570 ce) through the end of the reign of al-Ma'mun (218/833). Chapter 1 presents an overview of the presence and consumption of wine prior to the birth of Muhammad. It will be demonstrated that wine was a social and sometimes religious norm within the dominions that Islam was to dominate within a generation after Muhammad's death. Chapter 2 explores the prohibition of wine itself as revealed in the Qur'an and portrayed in hadlth literature. Chapter 3 examines the reigns of the Rashidun Caliphs and their efforts to come to terms with some parts of the community that were unwilling to cease drinking all forms of wine. Chapter 4 details evidence of continued wine consumption in the Umayyad Era and Chapter 5 similarly for the cAbbasid era with an overview of the development of the law with respect to the use of wine. viii authors have to primary evidence of the events of the first/seventh and the second/eighth century. This presents the first of several difficulties with the sources, namely, that their information was necessarily in many instances second hand. The source this thesis relies on, in the main, is the work of Abu Jacfar Muhammad b. Jarir al-Tabari (225/838-310/923). "Al-Tabari brought to his work the scrupulousness and indefatigable longwindedness of the theologian, the accuracy and love of order of the scholarly jurist, and the insight into the political affairs of the practising lawyer-politician."2 "[It] is the materials supplied by al-Tabari which have established our program of inquiry, the basic set of questions to be investigated."3 His Ta'rikh al-rusul wa al-muluk, "History of the Prophets and Kings," intended to be a universal history, "represents the highest point reached by [Arabic] historical writing during its formative period."4 This is not to suggest that Tabarl is without his faults. "The author's point of view when he approaches his own time is strictly Baghdadian and that of the central government, as we would expect. ... Unfavorable details about the cAbbasids seem occasionally to have been omitted."5 This latter fact is significant in that Tabarl appears to have included many unfavourable details about their predecessors, the Umayyads. Another history of great value to this thesis is that of Abu al-Hasan cAlI al-MascudI (d. 345-6/956), Muruj al-dhahab, "Meadows of Gold." Al-Mascudl can be considered "the characteristic representative of the universal cultural interpretation of history."6 Though he also wrote during the cAbbasid era and may have come under their influence, his work appears to show less difficulty relating "poetical, literary, and otherwise entertaining notes and anecdotes"7 which may show the cAbbasid caliphs in an unfavourable light. Although this work provides much evidence for the continued consumption of wine, Mascudl himself 3 Humphreys, Islamic History: revised edition. 111.
Volume publié avec le soutien de l'APR IA DIMAGIR financé par la Région Centre Val de Loire, Université d'Orléans, POLEN. Abstract: Between the XIIth and the XVIIth centuries, the recipe was one of the most usual ways to spread scientific and technical knowledge as medicine and cookery, alchemy and magic, dyeing, metallurgy and cosmetics in Western Europe as in Islamic and Eastern countries. A large number of recipe books are still preserved in libraries all around the world: for the only western medieval cookery, we can estimate the existing recipes at more than 15.000. One of the most important cultural centers of production was probably the court, as courts of England, France, Burgundy and Savoy and, of course, the papal court at Rome or Avignon. Inspite of some pioneering publications from the interwar and postwar period, this vast field of research has not been the subject of as many works as the importance of recipes in the cultural life of pre-contemporary societies might have led one to expect. The aim of the present volume is to propose a step forward in the scientific study of recipes by privileging the dialogue in a transcultural perspective in the different fields where they are of some importance. Contributions of: Mireille Ausécache; Federica Badiali; Pietro Baraldi; Gianenrico Bernasconi; Marianne Brisville; Charles Burnett; Antonella Campanini; Jean-Luc De Paepe; Barbara Denicolò; Marlene Ernst; Madeleine Ferrières; Isabella Gagliardi; Rafał Hryszko; Bruno Laurioux; Yann Morel; Sébastien Moureau; Wanessa Asfora Nadler; Agostino Paravicini Bagliani; Michel Pastoureau; Wendy Pfeffer; Hélène Jawhara Piñer; Francesca Pucci Donati; Françoise Sabban; Liana Saif; Tillmann Taape; Iolanda Ventura; Julien Véronèse; Ryan Whibbs; Limor Yungman. https://www.sismel.it/pubblicazioni/1967-the-recipe-from-the-xiith-to-the-xviith-centuries-europe-islam-far-east
Theme of Wine and Wine Drinking in Late Medieval Transoxiana Sufism in 16th Century
International Journal of Criminology and Sociology, 2020
: The article is devoted to wine drinking in the Sufi sources of Transoxiana of the 16th century, on the example of Manakibs. The importance of research on this topic lies in determining wine drinking in the secular and religious traditions of Muslim society. Besides, the topic's relevance is due to the insufficient study of the issues of semantic interpretation of the concept of wine in Sufi writings. Hence, this article aims to disclose the various meanings of the concept of wine contained in Sufi writings. The primary method in the study of this issue is the historical and comparative method, and the method of literary analysis, which allows creating a holistic view of the hidden images of wine in the Sufi writings of Maverannahr of the 16th century. It is known that wine, winemaking, and wine drinking for many centuries, despite strict Islamic prohibitions, were present in Muslim society, as evidenced by historical chronicles, literary works. This phenomenon also applies to the history of the State of the Timurids and Sheibanids, where winemaking and wine drinking were widely practiced among representatives of different sectors of society.
Despite the well-known alcohol prohibition in Islam, in their everyday lives, throughout many places and times, Muslims have drunk alcohol. In this study, the religious prohibition and its practices are discussed in the context of the bicentennial history of Dagestan (since its final annexation by the Russian Empire). The article draws upon religious prescriptions in the works of the Shafi’i (al-Nawawi and others) and Hanafi (al-Samarqandi and others) jurists, comparing them with evidence described and analyzed by scholars, foreign travelers (Adam Olearius, Evliya Çelebi, J. A. Güldenstädt, etc.), as well as local theological, legal, and historical works in the Arabic language.