A Soup for the Qan: Chinese Dietary Medicine of the Mongol by E. N. Anderson, Paul D. Buell

By E. N. Anderson, Paul D. Buell

Paul D. Buell, Ph.D. (1977) in heritage, college of Washington, Seattle, is Wissenschaftlicher Mitarbeiter on the Horst-Grtz-Stiftungs-Institut, Berlin. He has released generally at the heritage of the Mongols together with an historic Dictionary of the Mongol global Empire (Scarecrow, 2003). E. N. Anderson, Ph.D. (1967) in Anthropology, Professor Emeritus of Anthropology, collage of California, Riverside. a expert in ethnobiology and human ecology with large box paintings, he's the writer of Floating international misplaced (University Press of the South 2007).Charles Perry, B.A. (1964) in heart East Languages, collage of California, Berkeley, is a Los Angeles-based author focusing on the foodstuff background of the Islamic global. His writings comprise Medieval Arab Cookery (Prospect, 2000), with A.J. Arberry and Maxime Rodinson.

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Additional resources for A Soup for the Qan: Chinese Dietary Medicine of the Mongol Era As Seen in Hu Sihui's Yinshan Zhengyao (Sir Henry Wellcome Asian Series)

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Allsen, Mongol Imperialism (Berkeley, 1987). HISTORICAL AND CULTURAL CONTEXT 19 great cultural diversity, and one long accustomed to foreign rule. The third sphere was that part of the Muslim World directly controlled by the Mongols, namely the Islamic communities of Turkistan, Northern Iran, portions of the Caucasus region, and the Pontic Steppe. Like China, the Muslim World extended far beyond the zone of Mongol control, south into Iran, the Arabian Peninsula, India and Southeast Asia, Central and East Africa, and west through Iraq, Syria, Palestine, and Egypt towards a distant vanishing point in Portugal and Spain, where portions of Iberia, along with adjacent West African domains, remained under local Muslim control in the thirteenth century.

The Il–qanate was also willing to recognize Qubilai and his successors as the “Great Kaans,” pretenders to a now defunct Mongolian empire. 37 Through these cherished connections China and the Islamic heartland carried on an active exchange of cultural goods of every sort. One product, on the Chinese side, was the Huihui yaofang 回回藥方 [HHYF], “Muslim Medicinal Recipes,” based on various Persian, Arabic and possibly Uighur sources, most now lost. Four juan now survive in the Chinese National Library in Beijing.

From the Chinese by Jin Shilin. 4 Portions of juan 2 (on foods to treat disease, pages 27b– 41b in the 1456 edition) have been translated into German by Thomas Gwinner in his Essen und Trinken: die klassische Kochbuchliteratur Chinas (Heidelberger Schriften zur Ostasiankunde 11), Frankfurt: Haag + Herchen, 1988: 81–108; and selections from juan 1 and 2 into Japanese by Nakamura Shōhachi 中村璋八 and Satō Tatsuzen 佐藤 達全 in their Shokkei 食經, Tōkyō: Meitoku shuppansha 明德出版社, 1978: 41–141. Contents are as follows: Juan 1, the shortest (pages 1a–50b in the 1456 edition), contains prefaces and other introductory materials (1a– 6b),5 a general table of contents (7a–12b), and short biographies of sages Fuxi 伏羲, Shennong 神農, and Huangdi 皇帝 (13a–13b).

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