（书籍翻译）拜占庭的味道：传奇帝国的美食 （第十八部分）
作者生平：
安德鲁·达尔比（Andrew Dalby）是一位古典学者、历史学家、语言学家和翻译家，以他关于食物史（尤其是希腊和罗马帝国）的书籍而闻名。 《Siren Feasts》 是安德鲁·达尔比的第一本美食书籍，获得了 Runciman（朗西曼）奖，他的第二本书《dangerous Tastes》在2001年获得了美食作家协会年度美食书籍。他还是《The Classical Cookbook》和《Empire of Pleasures》以及巴克斯和维纳斯的传记的作者。
《Tastes of Byzantium ：The Cuisine of a Legendary Empire》于 2003 年首次出版
ISBN: 978 1 84885 165 8
本书完整的 CIP 记录可从大英图书馆、美国国会图书馆获得
由 Thomson Press India Ltd 在印度印刷和装订
Fairs of the Byzantine Empire
拜占庭帝国的集市
Among major focuses of trade in the ancient Mediterranean were the regular festivals - usually annual, biennial or quadrennial - held in honour of the ancient gods. Centred on the great temples and sacred sites, these festivals were religious, artistic and also commercial. In the late Roman and Byzantine periods, although the worship of the ancient gods was dying, it has been demonstrated (notably in the work of Speros Vryonis) that the festivals did not die. Sometimes, but not always, individual locations were abandoned; sometimes, but not always, the calendar must have changed; but festivals continued, and even multiplied, and they were now dedicated to the saints of the new religion.
古代地中海贸易的主要焦点之一是定期举行的节日——通常是一年一次、两年一次或四年一次——以纪念古代众神。 这些节日以伟大的寺庙和圣地为中心，具有宗教性、艺术性和商业性。 在罗马晚期和拜占庭时期，尽管对古代神的崇拜正在消亡，但（特别是在 Speros Vryonis 的作品中）节日并没有消亡。 有时，个别地点被遗弃；有时，日历必须改变；但是节日仍在继续，甚至成倍增加，现在它们被献给了新宗教的圣徒。
An annual festival and fair coinciding with St Demetrius's day took place both at Constantinople and at Thessalonica, the second city of the later Byzantine Empire.
在君士坦丁堡和后来的拜占庭帝国的第二座城市塞萨洛尼卡举行了一年一度的节日和集市，恰逢圣德米特里节。
The fields surrounding Thessalonica made a splendid and wealthy setting; vines on the hillsides and fish in the lagoons provided plentiful supplies, not to mention the deer that came down from the hills to find water. In this countryside vineyards, gardens and parks extended inland towards Berroia. The villages around here were of varied population, some of them Greek, some inhabited by old-established Balkan peoples, and an increasing number Slavonic-speaking. It would be easier (said the enthusiastic John Cameniates) to count the sand on the shore than to count the people, both local and foreign, who gather in Thessalonica to trade, whether in gold and silver, in precious stones, or in silk and wool. I The actual fair began six days before the saint's day and ran for a week. The excitement of the Demetria at Thessalonica shines through one of the most classical of Byzantine texts, the anonymous sketch of a trip to Hell and back entitled Timarion.
The Demetria was a festival like the Panathenaia in Athens and the Panionia among the Milesians. It is the greatest of the Macedonian fairs. Vast crowds flood into it, not only locals born and bred, but all sorts from all over: Greeks from everywhere, all the neighboring peoples of the Balkans as far north as the Danube and Scythia, Campanians, Italians, Iberians, Portuguese, Transalpine Celts - to put it briefly, the shores of the Ocean send suppliants and spectators to our Martyr, so great is his pan-European fame ...
The arrangement was like this: traders' stalls, row facing row, set up in parallel lines. These rows continued for a great distance, and they opened into a transverse passage, a broad street [plateial that linked them all and provided relief for the pressure of the crowd ...
I saw every kind of woollens and linens for men and women, everything that merchant ships bring from Boeotia and the Peloponnese and everything that they bring from Italy to Greece; Phoenicia and Egypt, too, contribute much, as do Spain and the Pillars of Heracles, weaving the most beautiful of draperies. All these the merchants bring from their own countries direct to old Macedonia and to Thessalonica. The Black Sea, though it sends its produce to Byzantion, still manages to stock the fair, because a great number of horses and mules carry the goods on to Thessalonica. All this I was to see when I had come down the hill; but even while I was still on the hilltop I had been amazed by the many kinds of animals, the numbers of them, and the confusion of their cries assailing my ears: horses neighing, cows mooing, sheep bleating, pigs grunting and dogs barking. The dogs come along as well, you see, to fight for their masters against wolves and robbers.
帖撒罗尼迦周围的田野十分富饶。山坡上的藤蔓和泻湖里的鱼为当地人提供了丰富的物资，更不用说从山上下来寻找水源的鹿群了。这个乡村的葡萄园、花园和公园向内陆延伸到贝罗亚。周围的村庄人口众多，其中一些是希腊人，一些是古老的巴尔干人，越来越多的人开始说斯拉夫语。（热情洋溢的约翰·卡梅尼特斯说）数岸上的沙子要比数数聚集在帖撒罗尼迦从事金银、宝石、丝绸和羊毛轻松得多。真正的集市在圣徒节前六天开始，持续了一周。我们可以通过最经典的拜占庭文本之一了解到塞萨洛尼卡的德米特里亚人的兴奋，这是一部匿名的Hell之旅并返回题为提马里昂的草图。
Demetria 是一个类似于雅典的 Panathenaia 和 Milesians 的 Panionia 的节日。这是马其顿最大的集市。 大量的人群涌入这里，不仅是土生土长的当地人，还有来自世界各地的人：来自世界各地的希腊人，巴尔干半岛北至多瑙河和斯基泰亚的所有邻近民族，坎帕尼亚人，意大利人，伊比利亚人，葡萄牙人，跨阿尔卑斯山的凯尔特人 - 简而言之，大洋彼岸将祈求者和观众送到我们的市场面前，他的泛欧名声如此之大......
布置是这样的：商贩摊位，一排排，平行排列。 这些行继续延伸很长一段距离，它们通向一条横向通道，一条宽阔的街道[将它们连接起来，缓解了人群的压力......
我看到了各种男女用的羊毛和亚麻布，商船从维奥蒂亚和伯罗奔尼撒半岛带来的所有东西，以及他们从意大利带到希腊的东西。腓尼基和埃及也做出了很大贡献，西班牙和赫拉克勒斯之柱也做出了很大贡献，他们编织了最美丽的帷幔。这些商人都从他们自己的国家直接带到老马其顿和帖撒罗尼迦。 黑海虽然帮助其将产品运往拜占庭，但他们仍然设法在集市上存货，因为有大量的马和骡子将货物运往塞萨洛尼卡。 这一切都是我下山后要看到的； 但即使我还在山顶上时，我就已经对动物种类繁多、数量之多以及它们在我耳边发出的混乱叫声感到惊讶：马嘶鸣、牛鸣、羊咩咩、猪咕噜和狗吠。你看，狗也来了，为它们的主人与狼和强盗而战。
The speaker goes on to describe the formal and religious part of the festival, the impressive procession, the hymns and acts of worship, in all of which the archbishop and the duke of Thessalonica took their part. But we should notice that the commercial fair comes first, both in the actual timetable and in the literary description. Had the fair got under way only after the saint's day, attendance at the religious ceremonies might have been noticeably smaller. Under the Roman Empire early Christians had repeatedly been reproached by their spiritual leaders for daring to attend pagan festivals at all; the consensus was that Christians should not take part in any way, except when necessary purchases could be made nowhere else than at the accompanying fairs. Christian saints gradually took over the pagan festivals in the century of Constantine I, and after that a new set of reproaches was addressed to those who attended them - this time for paying too little attention to the remembrance of the saints and too much to 'the rabble of mammon and the ceaseless activity of the sellers of goods'.
演讲者接着描述了节日的正式和宗教部分，令人印象深刻的游行，赞美诗和敬拜行为，大主教和帖撒罗尼迦公爵都参与其中。但我们应该注意到，无论是在实际时间表中，还是在文学描述中，商业博览会都是第一位的。如果集市在圣徒节之后才开始，参加宗教仪式的人数可能会明显减少。在罗马帝国时期，早期的基督徒一再受到他们的精神领袖的责备，因为他们不敢参加异教的节日。共识是基督徒不应该以任何方式参加，除非必要时只能在附带的集市上购买。基督教圣徒在君士坦丁一世的世纪逐渐接管了异教的节日，之后对参加这些节日的人提出了一系列新的指责——这一次是因为太少注意对圣徒的纪念，而过多地关注“玛门的乌合之众和商品卖家的不断活动”。
In the last two Byzantine centuries a new ethnic group was often to be seen at fairs and festivals, the Gypsies. Their arrival and their acrobatic shows are described observantly and sympathetically by Nicephorus Gregoras in his Roman History; he mentions, but does not give details of, their dance and music. Like his contemporary, the anonymous Bourgeois de Paris, Nicephorus traces their origin to Egypt; uniquely, he is able to record their passage through Persia, Armenia and other Near Eastern regions on their way to Constantinople, observing that they had reached Spain not very long afterwards.
在过去的两个拜占庭世纪，一个新的种族群体经常出现在集市和节日上，吉普赛人。 Nicephorus Gregoras 在他的《罗马历史》中对他们的到来和他们的杂技表演进行了敏锐和同情的描述。 他提到但没有详细说明他们的舞蹈和音乐。 像他的同时代人，匿名的巴黎资产阶级一样，Nicephorus 将他们的起源追溯到埃及。 独特的是，他能够记录他们在前往君士坦丁堡的途中途经波斯、亚美尼亚和其他近东地区的过程，并观察到他们不久之后就到达了西班牙。
Far more than at any imaginable market or fair in the old Roman Empire, those of Byzantium had the capability of attracting an international clientele, simply because there were by now more states (in the world, and in the Mediterranean world in particular) that were active in long distance trade. Already in the fourth century we hear of markets and fairs held just on or just over the Imperial frontier.
There is a town called Batne in [upper Mesopotamia] not far from the Euphrates, founded by the ancient Macedonians, inhabited by wealthy merchants. Here, in an annual festival about the beginning of September, a great multitude of all sorts of people gather for a fair, in which they deal in the goods exported by Indians, Chinese and other peoples who engage in overseas trade.
比在旧罗马帝国任何可以想象的市场或博览会上，拜占庭有能力吸引国际客户，仅仅是因为现在有更多的国家（在世界上，特别是在地中海世界） 活跃于长途贸易。 早在 4 世纪，我们就听说过在帝国边境或帝国边境上举行的市场和集市。
在距幼发拉底河不远处，[美索不达米亚]有一个名叫巴特内的小镇，由古代马其顿人建立，居住着富有的商人。 在这里，每年九月初的一个节日里，各种各样的人聚集在一起参加一个交易会，他们在交易会上处理印度人、中国人和其他从事海外贸易的人出口的货物。
As the Byzantine Empire contracted the proportion of such frontier fairs increased. They were not always peaceful. Michael Choniates, brother of the historian Nicetas and metropolitan of their home city of Chonae, tells of a dangerous skirmish at the annual fair at Chonae between the local 'Romans' and the 'Turks' who crossed the border from the Sultanate of Iconium. In ancestry the opposing gangs might have been indistinguishable, but they now belonged to different states observing different religions, and the dispute was only settled at the personal intervention of Michael himself.
随着拜占庭帝国领土的收缩，这种边境集市的比例增加了。 他们并不总是和平的。 历史学家尼塞塔斯（Nicetas）的兄弟和他们家乡Chonae的大都会Michael Choniates讲述了当地“罗马人”和从Iconium苏丹国越境的“土耳其人”在一年一度的Chonae集市上发生的危险冲突。 在过去，对立的帮派可能无法区分，但他们现在属于不同的国家，信奉不同的宗教，争端只有在迈克尔本人的亲自干预下才得以解决。
'The place called Scutari, on the opposite shore of the sea' - just across the Bosporus, that is - had never been regarded as part of the city of Constantinople. By the last century of the Byzantine Empire it was no longer Imperial territory - although it was the nearest town to Constantinople itself. Thus at last Scutari became one more international market like so many others: 'The Turks travel there, and the Greeks and Franks cross from this side, and they trade with each other,' wrote the Russian pilgrim Zosima the Deacon in the travel narrative that he called Xenos 'The Stranger'.
“那个叫斯库塔里的地方，在大海的对岸”——就在博斯普鲁斯海峡对面——从未被视为君士坦丁堡市的一部分。 到了拜占庭帝国的最后一个世纪，它不再是帝国领土——尽管它是离君士坦丁堡最近的城镇。 因此，斯库塔里终于像许多城市一样成为了一个国际市场：“土耳其人到那里旅行，希腊人和法兰克人从这边穿过，他们互相交易，”俄罗斯朝圣者执事佐西玛在旅行叙述中写道： 他称 Xenos 为“陌生人”。
未完待续！
