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This article was originally published in Medieval History Magazine, vol. 2 no. 1 (2004).
The Eastern Roman Empire, or “Byzantine” Empire as it is nowadays called, existed from 330 to 1453CE. In western and southern Europe literally dozens and dozens of medieval cookbooks exist, many of which have been translated into English. No such Eastern Roman cookbook or organized set of recipes has apparently survived. Culinary information from the 1100 years of the Eastern Roman Empire is scattered, and until the past decade or so, the vast majority of it had never been translated into English.
While a few references have been translated into English and published, the vast majority have not. To address this situation, I have translated, or had translated, the work of Simeon Seth, the Prodromic Poems, portions of Koukoules’ Byzantine Life and Civilization, Jeanselme and Oeconomos’ ‘Byzantine Cuisine and Dietary Recipes’, as well as Hierophilos’s dietary Calendar (Marks, Byzantine Cuisine). Andrew Dalby’s recent book offers translations of several additional short texts, but three of the four translations involve compilations of different editions or texts.
The books of Orebasios (a fourth-century physician) provide a compilation of information from a variety of earlier writers about foods. One can most likely view Oribasios as a transition from Rome to Constantinople.
Anthimius was a sixth-century physician who was forced to leave Constantinople. He lived in Gaul and wrote the short dietary work to Theuderic, King of the Franks.
Simeon Seth was a eleventh-century physician to the Emperor, who late became a monk. His list of foods is the most extensive of all the primary sources, although he provides very limited information about how to prepare them.
The Prodromic Poems are a set of four satirical poems from the eleventh century, which poke fun at a wife, the clergy, and the economic value of scholarship. While they provide information about the food of the eleventh century, the recipes should be treated with caution, as they appear to be parodies, much like that of Trimalchio’s feast.
Hierophilos was a thirteenth-century physician according to the surviving manuscripts of his work. He provides a dietary calendar of the year in which he specified what foods to eat, what not to eat, the number of baths to take and whether sexual intercourse is appropriate in that month.
Phaidon Koukoules’ five volume set, Byzantine Life and Civilization, has never been completely translated into English, although brief excerpts and references to the work exist in a large number of other texts. Koukoules was a very prestigious scholar and author. He had access to many materials not readily available to other scholars, but even he admits that he was not always able to fully understand some of the medieval Greek writings.
Sponsored by Dumbarton Oaks, a large number of Typika (rules which govern the various daily activities of a monastery) have been translated and are available in a five volume set. A number of these Typika provide information regarding the food and its preparation of the monks on both feast and fast days.
Information on behavior during a meal, as well as table types, settings and silverware is limited, but does provide some hints as to where and how some Eastern Romans ate, with what type of utensils and displaying what sorts of manners
 Detail of a fourteenth-century nativity scene. |
As in most medieval locales, cereals (wheat, oats, rye, etc.) were the most important food and were eaten by rich and poor alike. Cereals were eaten as breads, with the rich eating fine white breads and the poor eating breads which might be made of dried peas, thistle, oats, etc. Yeast breads were known and considered superior to other types. The finest were called court foam and puffy.
Breads were baked in a variety of fashions. The “milk oven” had a fire in a separate area below the actual oven. Western Europe, at this time, generally used an oven in which the fire was lit in the cooking space, heating the oven. The ashes were swept out and the break was put in. This oven was also in common use in Byzantium. Bread was also literally cooked in the ashes of a fire. A fourth type of baking was done using a portable oven called a krivanos or klivanos. The krivanos was a metal or pottery dome which covered the bread and allowed it to cook faster and more evenly than simply being cooked in the ashes or upon a brazier.
Cereals were also baked into biscuits. Unleavened bread, called voukellon, was baked twice to make it sufficiently dry to preserve it for long periods of time. This became the bread of the Eastern Roman troops, and was reportedly so hard it had to be dipped in liquid to soften it before it could be eaten.
There were apparently a variety of porridges (cereals cooked in a liquid). One, called trachanas, was made from cracked bulgur wheat soaked in sour milk or yoghurt, then made into balls which were dried in the sun. These balls were added to hot water and produced a porridge which was often garnished with feta cheese. Dishes similar to modern oatmeal were also common.
Pancakes or fritters are some type of flour, plus a liquid, often with other ingredients, which are spooned or poured into a pan and fried. I have found only one specific mention of pancakes and one of fritters, so it is unclear how common these dishes were in Byzantium. In Flavours of Byzantium, Dalby suggests that Eastern Roman pasta, itria, was not commonly eaten. The only specific description of itria I have found comes from the fourth century writings of Oribasios who describes itria as made from wheat, which is made very thin so it bakes easily and then is pounded into very small pieces and boiled for a long time until it becomes a simple mass. Based on this description, it seems unlikely what we call pasta was available in medieval Eastern Roman Empire, although it was clearly available in medieval Europe.
Eastern Romans did not differentiate between things we call vegetables and those we call herbs. Some authors included beans as vegetables, others as cereals, and others as legumes. Vegetables are described as being eaten both raw and cooked. In medieval Western European cookbooks, cooked vegetables are occasionally mentioned, but seldom, if ever, raw ones.
Among the vegetables mentioned are cabbage, lettuce, onions, radishes, leeks, cucumbers, asparagus, rocket, garlic, celeriac, endive, watercress, spinach, orache (mountain spinach), kohlrabi, turnips, and cauliflower. Note the absence of tomatoes, peppers (chili and capisicum) and potatoes (new world foods).
Preparation techniques are remarkably similar to modern ones. Vegetables are cooked (boiled, simmered or steamed) in a variety of liquids, water, wine, linseed oil, garon (Gk. garum, Lat. = fish sauce). If cooked in water, some sort of additional flavoring was often added. In monasteries, olive oil was often added, much as we add butter today. Vegetables were also baked or fried. Since many of the sources were health texts, we can see Eastern Romans valued vegetables much more than Western Europeans did.
Eastern Romans ate a wide variety of meats, including pigs, goats, sheep, deer, hare, rabbit, and cattle. Most authors indicate that the Eastern Roman preference was for very young, often unweaned, animals. Additionally, meats as well as other foods, were to be served lukewarm. According to most authors sheep, goats, and pork were the usual domesticated animals to be eaten. However, the ninth-century Ordinances of Leo VI specify two types of butchers in Constantinople — one who butchers swine and the other that butchers cattle and sheep.
Young (presumably tender) animals were often broiled or roasted. One recipe describes pork broiled over coals, after being coated with a mixture of wine and honey. Older meats were more often cooked in a liquid, but this liquid might be oil, in which case we are describing frying. Game and beef were to be boiled, but “later”, suggesting the Eastern Romans knew the value of aging meat. Many types of meats were often steamed, but its not clear if these were whole animals or pieces. Marinating meats was also a well-known procedure in the Eastern Roman Empire. Meat was also chopped and cooked much like we cook meatballs today. Sausages were well-known, with pork being the basis for the majority. A variety of sauces were served with meat.
Some dishes were extremely complicated, such as the kid (baby goat) offered to the Bishop of Cremona by the Byzantine Emperor. The kid was stuffed with garlic, leeks, and onions, and coated with garon and roasted whole. It was also quite common for meat to be boiled, followed by another cooking process (baking in a liquid, roasting, etc).
The consumption of meat and its blood was regulated by the Orthodox Church. These included abstinence from meat on fast days (approximately 40% of the days of the year). The Church also forbad the eating of blood-based foods (e.g., blood sausage) and threatened excommunication to those who did. Further restrictions forbade the consumption of an animal which has died by asphyxiation, died in a trap, died from natural causes, or had been killed by another animal. The basis for this proscription appears to be the notion that these animals would contain dried blood. The frequent repetition of these proscriptions would suggest that they were often ignored.
There is substantially less information about fowl than meat. We know that a huge variety of birds were eaten, including chickens, peacocks, turtledoves, starlings, cranes, partridges, doves, sparrows, beccaficos, ducks, titmice, fig-peckers, and bustards. Cooking procedures for any variety of fowl almost invariably recommend the bird be hung (to age it), although there is less agreement as to how long a given bird should be hung. Interestingly, domesticated fowl were also hung to age.
Cooking procedures for fowl included boiling, roasting, baked under the ashes or cooked in a liquid (in an oven). One recipe suggests submerging chickens in vinegar for a day prior to cooking them. While there are many statements about sauces to accompany meats, there are few such statements regarding fowl.
Procedures for cooking eggs are infrequently mentioned as food in Eastern Roman reports. These are limited to boiling in the shell, omelets, and afratos. Afratos is beaten egg white with chopped chicken cooked in wine and fish sauce, then topped with honey and wine. The eggs of chickens, geese, duck, partridge, and pheasant were eaten. In none of the material I have seen is there mention of eggs used as leavening agents or as a binding agents (to help hold foods together).
Eastern Romans separated fish and other seafood into two different categories. I believe this was primarily on a religious basis. Fish contain obvious blood, while according to the Eastern Romans seafood has none. This would mean that seafood could be eaten many times when fish could not. Seafood consisted of crabs, lobsters, cockles, sea nettles, cuttlefish, scallops, oysters, mussels, octopus, and squid. Seafood was usually boiled or fried, but it could also be stuffed and baked. An example of the latter procedure is a recipe in which squid is stuffed with rice and pomegranates and baked.
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 A golden bowl of the twelfth century. |
While some sources indicate Byzantines ate three meals a day, there is sufficient disagreement among the experts to make that little more than a hypothesis. One of the difficulties in making this determination is that there were a variety of words used for the different meals. Words used at one time for lunch might at a latter time indicate an early dinner. A meal in wealthier homes usually followed the Roman custom of appetizers, main course and dessert. The number a variety of each of these courses would naturally depend on the wealth of the individual and the type of occasion.
The early dining “seats” for the upper classes and nobility were the couches of Rome In the Triklinos, the Emperor’s State banquet chamber, there were nineteen couches— two rows of nine, with the Emperors couch at the head. Each of these couches was reportedly able to hold twelve people. By the sixth century both couches and chairs are reported. By the tenth century, the preference has shifted to chairs, although couches were used on special occasions. By the thirteenth century, chairs were the standard. For the common folk, stools or benches were often available and when not, the ground was the available seating. For the wealthy, chairs might be constructed of wood, ivory, silver, gold, or some combination of these materials, they were often very elaborate.
The earliest tables were small circular or D-shaped ones. These were the most functional when dining from couches as they allowed immediate access to the foods of the individual diner, who rested on his left arm and could only grasp food with his right hand. Later tables became rectangular, although it is not clear when this change occurred. Tables for the rich, like chairs, were often made of precious materials. Small circular table were the most practical for peasants since they most often ate from a single bowl in the middle of the table.
Table coverings were also very common for the rich, although they could also be used to make a statement about a diner’s status. To eat at a place without a table cloth might be considered similar to eating “below the salt” in a Western European’s table. The use of some sort of hand towel or napkin is reported throughout most of the Byzantine era. Both hand towels and table coverings were made of the finest materials the individual might afford. At least at one time the Emperor was reported to have table coverings of golden cloth. Hand washing before and after meals was also quite common, suggesting that Byzantine ate with their hands.
 surviving spoons indicate that they were used with ceramic bowls as well as metal. |