評論
打印
This is sound of worship coming from a Christian Church in Chiapas, the southernmost state of Mexico,where the local Indian population are offering their god, not just their devotion, but also their food-it's a practice they've been following for thousands of years.
墨西哥最南端的恰帕斯州當地一間基督教堂傳來了禱告的聲音。這其實是當地的印第安人在向他們的神供奉他們的虔誠與食物。向神靈供奉食物這種做法對他們而言已經有數千年歷史了。
Nowadays we like to say we are what we eat, but for generations among the faithful, it's been equally true to say we worship what we eat.
如今我們流行說“吃什么，像什么。”對于這些祖祖輩輩忠誠于了自身這種虔誠的人們，這說法應該改成“吃什么，崇拜什么。”
This willingness to venerate the food on our plate seems to arrive at a particular moment in human development-and it tells us much more about a society than its favourite supper dish.
這種崇拜我們盤中餐的意愿，似乎是在人類發展史上的某個特定時刻降臨的，而且它向我們講敘關于這個社會的故事，遠遠超過了一個民族晚餐桌上最得意的一盤佳肴。
It's always present in one way or another-either to be eaten, or to be looked at, or to be worshipped. It is part of the cultural identity.'
“它的存在是永恒的，形式是多樣的，要么是食物，要么是欣賞物，要么是崇拜的偶像。它是文化認同的一部分。”
A history of the world.
世界歷史，
In a hundred objects.
百件藏品，
Maya maize God,a stone statue discovered in Honduras,approximately 1,300 years old.
距今約一千三百年前出土于洪都拉斯的瑪雅玉米神靈石像。
Some archaeologists argue that food must always have had a divine role even for our earliest ancestors; just think of the cow goddess of Egypt, or Bacchus and Ceres of classical mythology, or Annapurna, the Hindu goddess of food. But there's a particular time, after the end of the Ice Age, so between ten and five thousand years ago roughly, when a range of new foods seems to be accompanied by a range of new gods.
一些考古學家認為食物對我們最早期的祖先而言始終扮演著神圣的角色，例如埃及的牛女神，歐洲古典神話中的酒神與谷神，印度教中的食物女神安納普爾納。然而人類歷史上有一段特定時期，大概是冰河時代結束后的五千到一萬年前之間，當一系列新興食物出現時，伴隨而來的似乎有一系列新造的神靈。
