A world of chocolate: Sophie’s map included tea, coffee, chocolate, and sugar to remind us that these ‘new world’ products transformed the habits of old Europe.
What better way to mark the first of our public lecture series, ‘Cultural Encounters: Travel, Religion, and Identity in the Early Modern World’, than with a chocolate map of the world, prepared for us by Sophie Jewett of the wonderful York Cocoa House? We’re hugely grateful to Sophie not only for her chocolate cartography, but for serving up delicious drinks made in accordance with two early modern recipes — one for hot chocolate, dating from 1644, and one, from 1710, for a pretty potent chocolate wine.
But why chocolate (as though that’s ever a real question…)? Continue reading
NB: An occasional (not daily!) feature…
In Philip Massinger’s The Renegado, or The Gentleman of Venice, a play first performed in 1624 and published in 1630, Gazet, a bumbling and clownish servant, resists conversion to Islam, exclaiming:
No, so I should lose
A collop of that part my Doll enjoined me
To bring home as she left it: ‘tis her venture,
Nor dare I barter that commodity
Without her special warrant. (1.38-42)
What Gazet is worried about is circumcision. The Oxford English Dictionary suggests that a collop is an egg fried on bacon, which — though Doll might well enjoy it — doesn’t seem quite right here. The term gradually shifted to mean any slice of meat (though presumably Gazet is keen not to experience the popular dish of ‘minced collops’). Continue reading
The symbolic importance of food and food practices (or ‘foodways’ in academic speak) to religious culture is readily apparent at this time of year. During Lent it is traditional for Christians to fast, marking the beginning of the Lenten period by using up fat, eggs and flour in pancakes on Shrove Tuesday. At Easter we consume chocolate eggs – a pagan fertility symbol hijacked by Cadburys – and hot cross buns – a reminder of the crucifixion. A recent lecture by Eric Dursteler (Brigham Young University) at the University of York on food and conversion in early modern Spain brought to the project’s attention the complex role played by foodways in cultures where large numbers of people converted – willingly or otherwise – from one faith to another. Continue reading