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Titlebook: Creating Community with Food and Drink in Merovingian Gaul; Bonnie Effros Book 2002 Palgrave Macmillan, a division of Nature America Inc.

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The Ritual Significance of Feasting in the Formation of Christian Communities,t of the Franks to which he had been invited. Although many there were Christians, Vaast observed nonetheless that they participated in pagan rites marked most conspicuously by a barrel of beer in the middle of the dwelling. In response,Vaast made the sign of the cross, thereby causing the vessel to
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Food, Drink, and the Expression of Clerical Identity,rated, if successful, might be honored by descendants and followers over the course of subsequent generations.. Although some have seen these relationships as symptomatic of the triumph of Frankish over Roman cultural traditions in Gaul,. such practices had Roman, Christian, and Frankish precedents
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Gender and Authority: Feasting and Fasting in Early Medieval Monasteries for Women,ted women’s ability to sponsor banquets. As noted by Avitus of Vienne in a poem on virginity addressed to his sister Fuscina, scriptural precedents such as Luke 10.38–42 meant that laboring to provide food was not the Lord’s highest priority. Jesus had revealed that Mary and not Martha had chosen th
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Funerary Feasting in Early Medieval Gaul and Neighboring Regions,mains of food deposition rites were uncovered. Along with an assortment of ceramic and glass vessels and woven baskets, the sepulchers contained fragments of nuts and seeds from grapes and apples or pears; the glass vessels exhibited residues of liquid that may have been a grape- or a honey-based be
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Epilogue,ecided not to come for ten days in a row. Halfway through this predicament, the recluse ran out of food and water. Her prayers were answered by God, who supplied snow through the window of her cell so that she might make bread from her remaining flour and nourish herself for some additional time.
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Creating Community with Food and Drink in Merovingian Gaul
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