Translating Recipes 1: Narrating Qing Bodies

By Carla Nappi

Image from the manuscript of Dergici toktobuha Ge ti ciowan lu bithe, from a manuscript (Mandchou 289) in the Bibliotheque Nationale de France.
Image from the manuscript of Dergici toktobuha Ge ti ciowan lu bithe, from a manuscript (Mandchou 289) in the Bibliotheque Nationale de France.

I study and write about the history of science and medicine in early modern Eurasia, with a focus on China in that context. In particular, I’m interested in how medical and culinary recipes were translated in the Ming (1368-1644) and Qing (1644-1911) dynasties, and how the recipe format became a medium of epistemic exchange across early modern Eurasia.

A text that has been particularly exercising me lately is the Xiyang yaoshu 西洋藥書 [Handbook of Western Drugs]. It was written by two French Jesuits, Joachim Bouvet (1656 – 1730) and Jean-François Gerbillon (1654-1707), some time after they had arrived at the court of the Kangxi Emperor in 1688. The book itself was smaller than a modern passport. It begins with a series of thirty-six recipes for treating myriad illnesses, many of which were broken down into varieties on a common theme. After this, the text opens out into almost forty further discussions of drugs and illnesses, many roughly translated from European-language texts about health and the body.

Importantly, the text was written in a language called Manchu, one of the official languages of the Qing court and a crucial medium of translation of scientific and medical knowledge during the Kangxi Emperor’s reign. Many of the recipes used the Manchu script to transliterate the names for drugs in Chinese, French, Latin, and other languages. The text contains many recipes for making remedies for poisons of all kinds.

Reading through this text, I began to think deeply about these recipes as literary objects. What if we understand a recipe not just as a kind of text, but also as a form of storytelling? If a recipe does tell a story, what kind of story might that be? And how might understanding recipes in this way change the way we read and experience them?

Thus began the Qing Bodies project, a long-term multi-media foray into considering various forms of scientific and medical writing in the Qing period from the perspective of a history of storytelling. Qing Bodies asks a very simple, but potentially transformative, question: how might reading Qing medical and scientific texts with an eye to narrative form open up creative possibilities for working and writing with the history of Eurasian science and medicine? This has been tremendous fun, to put it mildly!

One recent experiment stemming from this project (and inspired by the work of Raymond Queneau) has led to me thinking about the relationship between recipes and drama. Can we map a recipe onto–for example–a traditional three-act dramatic form? And how might that change how we experience recipes as literature?

If Act I of the recipe introduces the protagonist (or protagonists), sets out the conflict, and presents the incident that will set the ensuing events in motion, Act II introduces an obstacle for the main character and brings the protagonist to a moment of crisis. Act III resolves the crisis. Here, the recipe becomes a story involving characters (drugs, a body in crisis) that are transformed through their interactions in time.

In tomorrow’s post, I’ll share the result of this experiment with you…

The Strasbourg Tradition of Artists’ Recipe Books Part I: Restoring a lost artists’ recipe book

By Sylvie Neven

During the mediaeval and early modern periods, artisanal knowledge was notably transmitted in collections of recipes, of which hundreds of examples exist in addition to the well-known ones–such as the De diversis artibus attributed to Theophilus (ca. D 1100)[i] or Il libro dell’arte of Cennino Cennini (ca. 1390)[ii]. The so-called Strasbourg Manuscript is a well-known example of this type of artistic literature. This artist’s recipe book, whose content has been dated to the beginning of the early fifteenth century, is believed to be the oldest German-language source for the study of Northern European painting techniques.

The art-technological instructions of the Strasbourg Manuscript cover a wide range of crafts. They are mostly dedicated to painting and illuminating and, in particular, to the preparation of pigments (refining, grinding, suitable mixing, building up of layers of paint, and using gold or its imitation in gilding). Some recipes concern the manufacture of specific binding agents, glues and varnishes to be used on various artistic supports. Others correspond to instructions for auxiliary crafts such as polychromy and mural painting, dyeing of textiles and skins, the preparation and the colouring of the parchment support, or the working of metal.

Unfortunately, the Strasbourg Library Ms. A VI 19, in which these technological instructions were originally preserved, was destroyed during the 1870 fire in the Strasbourg Library. By chance, a few decades before, a copy of the recipe book was made for Sir Charles Eastlake, the first director of the London National Gallery. This was partly published in 1847. The two later main editions of the text are based solely on this transcription[iii].

Since its discovery, the text of the Strasbourg Manuscript has been frequently cited by scholars and has been renowned for being the Nordic counterpart of the famous Libro dell’arte by Cennino Cennini. Numerous studies have referred to its technical content within the context of analytical reconstructions or for the purposes of artistic attributions. However, the previous editions of the recipe book – on which these studies relied – contained many divergences and contradictions. No one has raised the question of the reliability of the nineteenth copy, nor questioned the degree of similarity between this document and the mediaeval recipe book. A few years ago, examination of the modern transcription led me to suspect that its accuracy is questionable; closer reading of the artistic recipes of the Strasbourg Manuscript highlighted anomalies within the text.

To favour the current use of the Strasbourg recipe book and to counteract the lack of the original text, I have proposed a new revised edition and translation, based on the modern copy, the two editions and other historical witnesses of the text[iv].

As with many mediaeval and early modern recipe books, the Strasbourg Manuscript was the result of copying and compiling various sources. Its content appears in other contemporary recipe books and persists in treatises such as the edition of the Valentin Boltz von Ruffach’s Illuminierbuch (1549). The manuscripts related to this tradition mainly originated from the South of Germany and North of France. Within this textual and technical ‘Tradition’, the Strasbourg Manuscript is the oldest surviving example[v].

The new edition of the Strasbourg Manuscript allows an overview of the current structure of this recipe book, which has had several amendments and loss of physical material. It aims to determine the location of corrected or amended errors or lacuna in the nineteenth copy, thus offering an opportunity to reconstruct the text of the lost manuscript. The conclusion? The text of the Strasbourg Manuscript is a result of contributions from textual and oral sources.

The systematic comparison of all the witnesses of this tradition of artists’ recipe books, taking into account the inherent characteristics of these writings (historical, codicological, textual and technological), has also been exploited for diverse purposes–which I will discuss in future posts.

Within the witnesses of this tradition, the Strasbourg recipe book has not been copied word-for-word. It has been subject to additions, elisions and corrections. Studying the textual modifications during its spread and interpretation of its variations or errors across provides a deeper understanding of the historical context for its production. It has also suggested the ways in which these sorts of recipe books were handled by their many scribes and owners.

Finally, comparative analysis of all the witnesses to this textual and technical tradition clearly signals their analogies and divergences, which are meaningful in terms of the original function and use(s) of these texts. This kind of observation, and the conclusions that can be made from them, allow for a better assessment of the relevance of artists’ recipe books within the framework of historical artistic practices.


[i] Dodwell, C.R., Theophilus, De diversis artibus. The various arts. Translated from the Latin with Introduction and notes, London, 1961 ; Hawthorne, J.G. and Smith, C.S., De Diversis Artibus of Theophilus, Chicago, 1963, 1979 (edition and English translation). See also BREPOHL, E., Theophilus Presbyter und das Mittelalterliche Kunsthandwerk, 2 volumes (1. Malerei und Glass ; 2. GoldschmiedeKunst), Cologne-Vienna, 1999 (edition and German traduction).

[ii] Thompson, D. V., Cennino d’Andrea Cennini da Colle di Val d’Elsa. Il Libro dell’arte, New Haven, 1932 ; Brunello, F., Cennino Cennini, il libro dell’arte, commentato e annotato da Franco Brunello, Vicense, 1982 ; Deroche, C., Il libro dell’Arte, traduction critique, commentaires et notes, Paris, 1991.

[iii] Berger, E., Quellen und Technik der Fresko-, Öl- und TemparaMalerei des Mittelalters von der byzantinischen Zeit bis einschliesslich der Erfindung der Ölmalerei durch die Brüder van Eyck, 3 (Beiträge zur Entwickelungs-Geschichte der Maltechnik), Munich, 1897, pp. 154-175 ; Borradaile V. and R., The Strasbourg Manuscript. A Medieval Painter’s Handbook translated from the old german, Londres, 1966.

[iv] Neven, Sylvie, Les recettes artistiques du Manuscrit de Strasbourg et leur tradition dans les réceptaires allemands des XVe et XVIe siècles (Étude historique, édition, traduction et commentaires technologiques), thèse de doctorat en histoire, art et archéologie, Université de Liège, janvier 2011.

[v] A new philological analysis of Eastlake’s transcription has allowed a more precise date to be suggested. Orthographical features and connections with some archival documents from the Strasbourg Chancellery and documents of the painters’ guild regulations allow us to propose a date of ca. 1400.