-
214
Food and Poetics in Plautus' Captivi
"...references to food in scene IV.2 of Plautus' Captivi do not only reflect holiday and festival food. They may also be regarded as metaphorical symbols for poetry, and therefore, for the slave's noble intrigue, set up as comic performance." *Dated as Year 214 to indicate 214 BC Stavros A. Frangoulidis, "Food and Poetics In Plautus, Captivi." L'Antiquité Classique, T. 65 (1996), p. 225-26 -
214
The Greekness of Fish in Plautus' Captivi
"...the mention of fish in line 851 reflects a typically Greek food." (p. 227) "...fish, which represents Greek food..." *Dated as Year 214 to indicate 214 BC Stavros A. Frangoulidis, "Food and Poetics In Plautus, Captivi." L'Antiquité Classique, T. 65 (1996), p. 227+229 -
317
Feasting in Menander's Dyskolos
"Menander's Dyskolos offers perhaps our fullest representation of women holding a picnic in a religious sanctuary. A mother takes her daughter and friends to a rural sanctuary of Pan and the nymphs, where they sacrifice and have a luncheon feast which includes wine, mutton, and various other treats." *Date refers to 317 BC Joan Burton, "Women's Commensality in the Ancient Greek World." Greece & Rome , Second Series, 45.2 (1998), pp. 152-3. -
375
"Red or White?"—the Two-Handled Oinochoai in Corinthian Dining Practices
"[the] two-handled oinochoai [...] suitable for the storage, preparation and serving of wine, along with the preparation and eating of food, and must come from one or more establishments with dining facilities..." Ian McPhee, "The Corinth Oinochoe: One- and Two-Handled Jugs in Ancient Corinth." Hesperia: The Journal of the American School of Classical Studies at Athens, 74.1 (2005), p. 65. -
375
Drinking Customs in Corinth after Alexander
"after Alexander's conquests, which seem to have increased the availability of metalwork in Greece, metal vases took the place of the ceramic krater and oinochoe at the symposium, but... the evidence perhaps points to a more radical change in drinking customs." Ian McPhee, "The Corinth Oinochoe: One- and Two-Handled Jugs in Ancient Corinth." Hesperia: The Journal of the American School of Classical Studies at Athens, 74.1 (2005), p. 68. -
425
Sacrifice and Feasting at the Acropolis
"By the second half of the fifth century B.C., the sacrifice of hundreds of oxen at the great altar of Athena on the Acropolis and the attendant feasting 'came to be regarded as a symbol of the privileged status of the most powerful city in the Aegean world.'" *Date refers to 425 BC Thomas G. Palaima, "Sacrificial Feasting in the Linear B Documents" Hesperia: The Journal of the American School of Classical Studies at Athens , 73.2, Special Issue: The Mycenean Feast (2004), p. 221. -
Nov 28, 650
The Skira, Food, and Seual Abstinence
"[during the summer festival] the Skira, a summer festival associated with both Demeter and Athena...women at garlic, a pungent food linked with sexual abstinence. A women's assembly seemed to have been part of this festival as well...women drafted their plans against the men during the Skira festival." *Date refers to 650 BC Joan Burton, "Women's Commensality in the Ancient Greek World." Greece & Rome , Second Series, 45.2 (1998), p. 151. -
Nov 28, 650
Women's Commensality at the Haloa
"A more bawdy festival featuring women's feasting was the Haloa, an all-night midwinter festival honouring Demeter and Dionysus [...] the archons provided the celebrant women with wine and foodstuffs, which included dough shaped like genitals, and the women feasted together within the sanctuary...telling ribald jokes...while the men stayed outside." *Date refers to 650 BC Joan Burton, "Women's Commensality in the Ancient Greek World." Greece & Rome , Second Series, 45. 2 (1998), p. 151. -
Nov 28, 750
Feasting in Homeric Epic
"Feasting appears as arguably the single most frequent activity in the Odyssey and, apart from fighting, also in the Iliad. It is clearly not only an activity of Homeric heroes, but also one that helps demonstrate that they are indeed heroes." *Date refers to 8th C. BC Susan Sherratt, "Feasting in Homeric Epic." Hesperia: The Journal of the American School of Classical Studies at Athens , 73.2, Special Issue: The Mycenean Feast (2004), p. 301. -
Jan 1, 1537
Diet in the Cymbalum Mundi
"The Cymbalum Mundi... written by the French humanist Bonaventure des Pétriers, published in 1537... is a very different style of book... In one dialogue, Mercury watches a group of philosophers searching in the sand for shattered fragments of the famous Philosopher's Stone, and quarrelling about the best way to retrieve it. 'One thinks that people should eat only six times a day and keep a special diet...." Peter Burke, "The Renaissance" in K.J. Dover (1992): 137-38 -
The Tragedy of Greek Food in Alice Bloom
"...Greek food, I feel somewhat qualified to say, contains their history, and tastes of sorrow and triumph, of olive oil and blood, in about equal amounts...Greek food is tragic. Why? Because each bite is a chomp into history...fish, cheese, olives, wine, bread...Each bite is archaeological..." Alice Bloom, "On a Greek Holiday." The Hudson Review, 36.3 (1983), p. 464 -
Eating Habits of the Greek-American
"Popular stereotypes suggest that all Greeks eat nothing but lamb dishes, stuffed grape leaves, and baklava. The behavior of many Greek-Americans supports this viewpoint, but some...regard roast chicken and potatoes...as more 'typically Greek'." Robert A. Georges, "The Many Ways of Being Greek." Journal of Folklore Research, 21.2/3 (1984), p. 217. -
Lamb, Feta, Olives, and Baklava in Robert A. Georges
"I was planning to cook a leg of lamb for you," said the voice on the other end of the telephone line. "But your Aunt M insisted that she fix one. So I guess we won't have lamb...But we will have feta and Greek olives, and...baklava." Robert A. Georges, "You Often Eat What Others Think You Are: Food as an Index of Others' Conception of Who One Is", P. 249 -
Lamb in "My Big Fat Greek Wedding": the Greek-American Stereotype
Youtube link to clip: http://www.youtube.com/watch?v=iFemw_6a-Tg Upon finding out Toula's boyfriend is vegetarian: Aunt Voula: What do you mean he don't eat no meat?
[the entire room stops, in shock] Aunt Voula: Oh, that's okay. I make lamb. -
Language and Greek Food
"If cultures are defined by what they eat, they are also stereotyped by how they speak, as 'barbarian' referred originally to those who could not speak Greek. Food is the matter that goes in the mouth, words the more refeined substance that afterward comes out..." Katherine E. Ulrich, "Food Fights." History of Religions, 46.3 (2007), 236 -
The Relationship of Hyrbis and Food
"Does excessive eating and drinking produce hybris, or is it hybris which makes a man indulse in food and drink? [...] Now, you cannot eat and drink too much unless you have plenty of food and drink available; and many Greeks had not... So it is not surprising that we find hybris associated with wealth and riches, with having not just plenty of food but plenty of everything." *Date refers to 800 BC Douglas M. MacDowell, "'Hybris' in Athens." Greece & Rome, Second Series, 23.1 (1976), p. 16. -
Food and Drink in Sappho's Poetry
"Sappho fragment 2... which invludes a call to Aphrodite to pour nectar mingled with the festivities into golden cups, evokes drinking festivities set in a luxuriant sanctuary of Aphrodite." *Date refers to 590 BC
Joan Burton, "Women's Commensality in the Ancient Greek World." Greece & Rome , Second Series, 45.2 (1998), p. 153. -
The Greek Diet in Ibn Sayyar Al-Warraq's Medieval Arabic Cookbook
"Several of the opening chapters of al-Warraq's work deal with subjects revealing the influence of the Greek dietetic tradition. For example, there are discussions on the dishes best suited to young and old... the nature of the various parts of domestic animals...[based upon] medico-culinary tradition [inherited from] classical Greece..." David Waines, "'Luxury foods' in Medieval Islamic Societies." World Archaeology, 34.3, Luxury Foods (2003), p. 577.
