FOOD SYMBOLISM_CALL FOR PAPERS 2019-EABS.pdf

2018

This copyist Nebseny -they cast out what was in the belly of Osiris and what was made for the thirst of the mouth of the scribe Nebseny, provided by his god. He will not be hungry, he will not be thirsty. The scribe of the House of Ptah Nebseny -Ha saved him, he removed his hunger so that he is fi lled, the heart is fi lled. (O you) who are in charge of the setjet -(baking-) forms, you guardians of the drink, commend the copyist of the House of Ptah [ . . . to] Ra himself. Ra shall commend him to who is in charge of the (food) supplies of this year. They shall seize and give to him barley, emmer and bread.

Examining the frequency of references to food to establish a sense of the early Christian diet in comparison to its Jewish origins.

T&T Clark Handbook to Early Christian Meals in the Greco-Roman World, 2019

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In this paper two letters from Eustathios of Thessaloniki describing recipes (mainly for cooking game birds) have been selected for detailed study. These recipes are described as being linked to special cooking and serving utensils (cooking pot, plate) and the food as being cooked in “a pastry pot”. In both cases a particular stuffed and roasted bird is an excuse for Eustathios to play with rhetoric and seemingly to satirize the customs of his day in order to amuse the recipient of the letters. He creates a recipe-riddle (“What is plate and cooking pot and food and bread and table all at the same time?”) and provides the answer:it is none other than the roasted bird within a crust and a crispy dough that function both as the cooking and the serving vessel. In letter 4 Eustathios relates a difficult journey through snow to reach the country house of a friend, Nikephoros, where wonderful meals await him. In describing his adventure through the snow he borrows elements from the wandering of the Hebrews during their Exodus from Egypt. In letter 5 (provided in translation), the description of the roasted bird wrapped in crust, a recipe in which the food is tableware and the tableware is edible, leads Eustathios to a classic quotation about eating plates and tables, one that refers to the founder of Rome, Aeneas. In the two letters, filled to excess with dietary allusions and references to the Bible and the Classics, Eustathios, whether in the guise of Moses or Aeneas, attempts his own journey to reach the Promised Land of Byzantine gastronomic and rhetorical achievement.

Israel Affairs, 2019

The writings of ancient Greece and Rome and of biblical Israel are filled with descriptions of food. Tellingly, the narratives in Greek and Roman mythology and poetry often describe violent and repulsive behavior. The biblical narratives, in contrast, tend to view food in a respectful and purposeful manner. This article compares and contrasts some of these stories with regard to the specific themes mentioned in its title: restraint, respect, purpose, and order. In each comparison, patterns of eating described in biblical laws and narratives will be contrasted with those emerging from Graeco-Roman stories and customs.

The main purpose is to show that many different scripts were used for writing West Semitic languages in ancient times. These include Egyptian hieroglyphic, Babylonian cuneiform, Linear A on Crete, and the Cyprian syllabary (derived from Cretan Linear A), as well as a variety of West Semitic forms of syllabary and consonantary. Texts relating to such commodities as wine, beer, olive oil, and cheese are examined. Also relevant: http://cryptcracker.blogspot.com/2016/09/semitic-crete.html

2020

This volume presents contributions from »The Larger Context of the Biblical Food Prohibitions: Comparative and Interdisciplinary Approaches« conference held in Lausanne in June, 2017. The biblical food prohibitions constitute an excellent object for comparative and interdisciplinary approaches given their materiality, their nature as comparative objects between cultures, and their nature as an anthropological object. This volume articulates these three aspects within an integrated and dynamic perspective, bringing together contributions from Levantine archaeology, ancient Near Eastern studies, and anthropological and textual perspectives to form a new, multi-disciplinary foundation for interpretation.