There are no recipes for what the Indians ate in Colonial times, but this cookbook uses period quotations to detail what and how the foodstuffs were prepared. The bulk of the cookbook is devoted to what the European immigrants cooked and what evolved into American cooking. The first colonists from England brought their foodways to America. The basic foods that Americans of European descent ate changed very little from 1600 to 1840. While the major basic foods remained the same, their part in the total diet changed. Americans at the end of the period ate far more beef and chicken than did the first colonists. They used more milk, butter and cream. They also ate more wheat in the form of breads, cakes, cookies, crackers and cereals. The same was true with fruits. Over time the more exotic vegetables like broccoli, cauliflower, artichokes, and numerous root vegetables including both sweet and white potatoes became common vegetables. By the end of this period, many Americans were even eating foods like tomatoes, okra, and sesame, which were unknown to their ancestors. In addition, Americans, like their relatives in Europe, incorporated coffee, tea, and chocolate into their diets as well as more sugar. Along with them came new customs, such as tea time, and, for men, socializing at coffeehouses. Also, distilled beverages, particularly rum, which was often made into a punch with citrus juices, were increasingly used. Basic cooking technology also remained the same throughout the period, and the cookbook gives a sense of how meals were prepared. The open hearth provided the major heat source. As time passed, though, more and more people could afford to have wood-fired brick ovens in theirhomes. Although the recipes presented here from the first century of colonization come from cookbooks written for people of upper status, by the end of the time period, literacy rates were much higher among men and women. European and American authors published numerous cookbooks that were relatively inexpensive and available, so it is reasonable to assume that those recipes were representative of actual American cookery practices. Many changes occurred to cookbooks and recipes during this period. The recipes became more detailed and more reliant on standard measures, and the recipes were for foods that are less complicated and expensive to prepare. This fact is more a sign that cookbooks were being written for a less wealthy group of readers than that tastes and appetites had changed. The trend toward simple and frugal foods continued up to 1840 and beyond, a sign that readership had expanded as well as an indicator of what the bulk of Americans were eating. As well, recipes that were considered American were developed. All of these recipes are in their original form and have been taken from contemporary published or private cookbooks. The explanations after the recipes give historical information and suggestions if the recipe is vague or if it calls for an unusual ingredient. Dining tips are included as well. Period illustrations complement the recipes.

Without a uniform dietary code, Christians around the world used food in strikingly different ways, developing widely divergent practices that spread, nurtured, and strengthened their religious beliefs and communities. Featuring never-before published essays, this anthology follows the intersection of food and faith from the fourteenth to the twenty-first century, charting the complex relationship among religious eating habits and politics, culture, and social structure.

Theoretically rich and full of engaging portraits, essays consider the rise of food buying and consumerism in the fourteenth century, the Reformation ideology of fasting and its resulting sanctions against sumptuous eating, the gender and racial politics of sacramental food production in colonial America, and the struggle to define "enlightened" Lenten dietary restrictions in early modern France. Essays on the nineteenth century explore the religious implications of wheat growing and breadmaking among New Zealand's Maori population and the revival of the Agape meal, or love feast, among American brethren in Christ Church. Twentieth-century topics include the metaphysical significance of vegetarianism, the function of diet in Greek Orthodoxy, American Christian weight loss programs, and the practice of silent eating rituals among English Benedictine monks. Two introductory essays detail the key themes tying these essays together and survey food's role in developing and disseminating the teachings of Christianity, not to mention providing a tangible experience of faith.

An exploration in the history of biopolitics, "The Early American Table" offers a unique study of the ways in which English colonists in North America incorporated the "you are what you eat" philosophy into their conception of themselves and their proper place in society. Eden aptly demonstrates that ideas about the body - ideas which may seem irrelevant or even laughable today - not only guided day-to-day personal behavior but also influenced society and politics.According to the 17th- and 18th-century understanding of the body, food affected the blood, bones, mind, and spirit in ways other social markers (e.g. clothes, manners, speech) did not because food was directly assimilated by the consumer. A plentiful, varied diet of high-quality refined foods created virtuous, refined individuals fit to govern society. In contrast, a more restricted diet of poor quality, coarse foods made an individual coarse, even beastly, and unfit to lead. In the Old World, especially before 1600, poverty, legal restrictions, and the scarcity of land prohibited most individuals from purchasing or raising foods believed to produce refinement and virtue. Only the wealthy were able to enjoy such a diet. In turn, this elite diet marked their social status and reaffirmed their entitlement to power.The Englishmen and women who colonized North America throughout the colonial period held this idea that diet shaped character. After only a few decades of settlement, many of them enjoyed the unprecedented prosperity enabled by the fertile environment. Lower and middling families could set their tables with a greater variety and higher quality of food than their social counterparts in England. As a result, in contrast to England where an aristocrat's dinner was far different than a laborer's, in America, the differences between the diets of artisans and urban laborers, of plantation owners and small farmers, were not as great. In short, the American diet was a democratic diet that had social and political consequences. Readers interested in biopolitics, the history of science and medicine, social history, food studies, early American history, British history, and colonial studies will enjoy this delightful study.

Without a uniform dietary code, Christians around the world used food in strikingly different ways, developing widely divergent practices that spread, nurtured, and strengthened their religious beliefs and communities. Featuring never-before published essays, this anthology follows the intersection of food and faith from the fourteenth to the twenty-first century, charting the complex relationship among religious eating habits and politics, culture, and social structure.

Theoretically rich and full of engaging portraits, essays consider the rise of food buying and consumerism in the fourteenth century, the Reformation ideology of fasting and its resulting sanctions against sumptuous eating, the gender and racial politics of sacramental food production in colonial America, and the struggle to define "enlightened" Lenten dietary restrictions in early modern France. Essays on the nineteenth century explore the religious implications of wheat growing and breadmaking among New Zealand's Maori population and the revival of the Agape meal, or love feast, among American brethren in Christ Church. Twentieth-century topics include the metaphysical significance of vegetarianism, the function of diet in Greek Orthodoxy, American Christian weight loss programs, and the practice of silent eating rituals among English Benedictine monks. Two introductory essays detail the key themes tying these essays together and survey food's role in developing and disseminating the teachings of Christianity, not to mention providing a tangible experience of faith.

An exploration in the history of biopolitics, The Early American Table offers a unique study of the ways in which English colonists in North America incorporated the "you are what you eat" philosophy into their conception of themselves and their proper place in society. Eden aptly demonstrates that ideas about the body-ideas that may seem irrelevant or even laughable today-not only guided day-to-day personal behavior but also influenced society and politics. According to the seventeenth- and eighteenth-century understanding of the body, food affected the blood, bones, mind, and spirit in ways other social markers (e.g. clothes, manners, speech) did not because food was directly assimilated by the consumer. A plentiful, varied diet of high-quality refined foods created virtuous, refined individuals fit to govern society. In contrast, a more restricted diet of poor-quality, coarse foods made an individual coarse, even beastly, and unfit to lead. In the Old World, especially before 1600, poverty, legal restrictions, and the scarcity of land prohibited most individuals from purchasing or raising foods believed to produce refinement and virtue. Only the wealthy were able to enjoy such a diet. In turn, this elite diet marked their social status and reaffirmed their entitlement to power. The English men and women who colonized North America throughout the colonial period held the idea that diet shaped character. After only a few decades of settlement, many of them enjoyed the unprecedented prosperity enabled by the fertile environment. Lower and middling families could set their tables with a greater variety and higher quality of food than their social counterparts in England. As a result, in contrast to England where an aristocrat's dinner was far different than a laborer's, in America, the differences between the diets of artisans and urban laborers, of plantation owners and small farmers, were not as great. In short, the American diet was a democratic diet that had social and political consequences.