著者

尾崎 貴久子

出版者

早稲田大学イスラーム地域研究機構

雑誌

イスラーム地域研究ジャーナル (ISSN:1883597X)

巻号頁・発行日

vol.4, pp.25-33, 2012-03-31

著者

尾崎 貴久子

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho (ISSN:03869067)

巻号頁・発行日

vol.88, no.3, pp.336-364, 2006-12

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There are twelve food names and simple recipes for each under the heading “huihui shihp’in” 回回食品 in the Chücia Piyung Shihlei, seven of which are transliterated into Chinese characters from their original languages Arabic, Persian or Turkish. There is the Persian sweetmeat, shakarbūra, the Turkish pasta dish, ṭuṭumāj, the Arabic flour porridge, harīsa and four Arabic sweetmeats, fālūdhaj, ḥalwā’, qurṣ zalābīya. Thc other five names are paraphrastic translations appearing as Chinese ideographs: samosa (chüanchienping), rice porridge (kaomi), sweet and sour meat stew (suant’ang), savory bottled custard (hailossŭ), and stuffed lung (hêhsifei).According to the Arabic sources regarding the seven transliterated foods, five (other than shakarbūra and qurṣ) were popular and well-known throughout the Islamic world during the 13th century and were often served at parties and on festival days. Harīsa, fālūdhaj, ḥalwā’ and zalābīya were also sold at food stands in the markets of the eastern Islamic world. Shakarbūra, however, is found only in Persian sources; and there is no sweetmeat in either the Arabic or Persian sources resembling qurṣ, Ḥalwā’ and ṭuṭumāj first appeared in the Arabic sources in the 13th century, which implies that the Chinese description of “huihui Shihp’in” 回回食品 was written around that time.Four of the five foods appearing in paraphrastic translation have their counterparts in the extant medieval Arabic cookbooks, and nothing resembling stuffed lung hêhsifei can be found.The reason why the recipes for “huihui shihp’in” 回回食品 do not call for the spices that were generally used in the Islamic world is because the Chüchia Piyung Shihlei was compiled for Han people who had no actual intention of cooking for Muslims or trying to obtain the rare spices in the original dishes. Rather, the description of Muslim food in the Chinese sources was provided for members of the Mongol ruling elite and Han bureaucrats and wealthy bourgeois who had found it necessary to know about Muslim cuisine in order to entertain highly ranked Muslims who came into their company, since most Chinese sources of the time reflect nothing but loathing for Muslims in general.Notwithstanding, the descriptions of “huihui shihp’in” 回回食品 do show relatively closer political and economic relationships between Muslims and the Chinese within the political and economic environment created under the Yüan Dynasty.

著者

尾崎 貴久子

出版者

三田史学会

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.87, no.3, pp.61(285)-88(312), 2018-02

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はじめに第一章 十・十一世紀の医療批判と女性の医療第二章 十三世紀の女性の医療第三章 十四世紀の女性医療者おわりに論文

著者

尾崎 貴久子

出版者

三田史学会

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.88, no.3, pp.73(343)-101(371), 2020-05

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はじめに第一章 『回回薬方』の腹部損傷の記述の引用元について第二章 腹部損傷の処置記述の翻訳比較おわりに論文

著者

尾崎 貴久子

出版者

一般社団法人 日本オリエント学会

雑誌

オリエント (ISSN:00305219)

巻号頁・発行日

vol.58, no.2, pp.170-183, 2016-03-31 (Released:2019-04-01)

参考文献数

53

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This article investigates the use of cereal barley (hordeum vulgare) in Islamic society between the 9th and 15th centuries. Among barley products, barley bread, boiled barley water, barley porridge, and parched barley are attested in dietetic works (both cuisine and medicine), agricultural manuals, works of literature, and so forth.   Works of adab literature and the sole extant agriculture manual from the period (10th c.) show that between the 9th and 12th centuries, barley bread was the staple food of the peasantry and that barley was deemed the cereal most suitable to the peasants' nutritional needs.   Among the many references to food in the hadith, both barley bread and barley porridge are mentioned as dishes enjoyed daily by the Prophet and his followers.   The dietetic sources treat barley as a medicament for cooling the body. On the other hand, in the sole extant book of cooking recipes from the period (10th c.), barley does not appear except as the main ingredient of barley water. While barley continued to be prescribed for medicinal purposes, the members of the Abbasid court and the urban elite apparently did not consider it an important ingredient of their food.   Sources from the 13th century on describe barely products being used in urban society under such conditions as hot weather, outbreaks of plague, or high fever. They show in particular that barley water was a daily household necessity for urban dwellers.   The spread of the consumption of barley water and other barley products in the urban society from the 13th century on reflects the incessant outbreaks of famine and plague that cities in the Islamic society were suffering at that time.

著者

尾崎 貴久子

出版者

早稲田大学イスラーム地域研究機構

雑誌

イスラーム地域研究ジャーナル (ISSN:1883597X)

巻号頁・発行日

vol.4, pp.25-33, 2012-03-31 (Released:2016-11-26)

著者

尾崎 貴久子

出版者

日本オリエント学会

雑誌

オリエント = Bulletin of the Society for Near Eastern Studies in Japan (ISSN:00305219)

巻号頁・発行日

vol.58, no.2, pp.170-183, 2015