In lieu of an abstract, here is a brief excerpt of the content:

• Butcher Blocks, Vegetable Stands, and Home-Cooked Food:Resisting Gender and Class Constructions in The Roman World
• Mira Green

In his Metamorphoses, Ovid shares a tale about an elderly couple's home-cooked food (Met. 8.616–724). Preparing a meal for two impromptu guests who knocked on their door, Baucis brings her small kitchen flame back to life by mingling her own breath with the previous day's embers, leaves, and dry bark. She trims the cabbage that her husband, Philemon, brought in from the garden before placing it in a copper pot to be cooked. A bit of smoke-cured pork is then added to the boiling mixture. As the stew simmers, the elderly couple talk with their guests while placing cushions on their couch frame so that their two visitors can recline. Baucis freshens up a table by rubbing it with mint after steadying one of its wobbly legs with a piece of tile. She sets out olives, preserved cherries, lumps of cheese, and eggs roasted in the embers of the fire to enjoy before the cabbage and pork stew is done. The couple and their guests share some wine, eat some stew, and then consume nuts, grapes, figs, dates, and slices of honeycomb.

Afterwards, Baucis and Philemon notice that their wine cups begin to fill on their own. The phenomenon gives away their guests' divinity, and the elderly couple beg forgiveness for the modest meal they offered the gods. Despite their concern about the unremarkable nature of their food and drink, it was on account of these humble offerings that the previously incognito gods ensured the deliverance of Baucis and Philemon from the dreadful fate of their neighbors. Jupiter and Mercury reveal themselves to the elderly couple, lead them away from the destruction that consumes everyone else in their town, turn their home into a temple, and grant the [End Page 115] couple's wish to live out the rest of their days together before dying at the same moment so neither has to suffer the loss of the other.¹

Ovid's gentle rendering of Baucis and Philemon's kitchen labors is at odds with the majority of other Latin authors' accounts of the type of cooking that occurs at home, yet it hints at the possibility of different material experiences and sensorial knowledge for the non-elite living in the Roman world. Home-cooked meals, butcher blocks, and vegetable stands may seem to be unlikely avenues of resistance to class and gender constructions in the world of the early principate. However, small acts with daily objects allow momentary and repeated opportunities for enacted personal agency in a person's life-world (Dyck 2011.348). Indeed, passages from Roman literature in combination with visual evidence suggest possibilities for embodied experiences that countered or stood outside of elite Roman culture. In this essay, I explore how objects associated with food preparation and production became subtle yet powerful tools of ordinary Romans' experiential knowledge and resistance to that elite culture. Activities surrounding the body's nutritional needs are some of the most repetitive tasks that must be performed frequently—sometimes multiple times a day. I contend that a few literary representations of cooking and kitchen tools (once the thick patina of elite authors' moralizing agenda is scrubbed off) reveal instances when enslaved and ordinary Romans could momentarily upend, or at least muddy, social hierarchies and gender expectations. Additionally, reliefs of food vendors and butchers refigure the tacit cues that are inherent in the visual language of domestic cooking and thereby create a visual language that counters elite culture and mastery.

I. METHODOLOGY

While it is challenging to investigate the embodied interactions of non-elite Romans with the materiality of their daily routines and life-worlds, it is even more so to claim that these quotidian interactions between people and tools are expressions of resistance to elite Roman culture. It is difficult to get at the lived experiences of non-elite Romans; slaves and ordinary Roman men and women did not leave firsthand accounts of the details of their daily lives, their experiential knowledge of the physical world they [End Page 116] navigated, or their perceptions of elite...

中文翻译：

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肉块，蔬菜摊和自制食品：抵抗罗马世界的性别和阶级建设

代替摘要，这里是内容的简要摘录：

• 肉块，蔬菜摊和自制食品：抵抗罗马世界的性别和阶级建设
• 米拉·格林（Mira Green）

奥维德（Ovid）在他的“变形记”中讲述了一对老年夫妇的熟食的故事（大都会。8.616–724）。鲍西斯（Baucis）为两个敲门的即兴客人准备饭菜，通过将自己的呼吸与前一天的余烬，树叶和干皮混合在一起，使她的小厨房火焰恢复了生命。她修剪了丈夫菲利蒙（Philemon）从花园里带过来的白菜，然后将其放入铜锅中煮熟。然后将少量烟熏猪肉加到沸腾的混合物中。炖煮的时候，这对老年夫妇与客人交谈，同时在沙发架上放了垫子，这样两个访客就可以躺下了。鲍西斯（Baucis）在用一块瓷砖稳定了其摆动的腿部之一之后，将其与薄荷摩擦，从而使桌子变得清新。她放出橄榄，腌制的樱桃，奶酪块和在火炭中烤的鸡蛋，以便在白菜和猪肉炖煮之前享用。

之后，鲍西斯（Baucis）和菲利蒙（Philemon）注意到他们的酒杯开始自己装满。这种现象使他们的客人失去了神灵，而那对老年夫妇则乞求宽恕他们提供神灵的饭菜。尽管他们担心食物和饮料的性质并不明显，但正是由于这些不起眼的奉献，才使以前隐姓埋名的诸神们确保了鲍西斯和腓利门从他们邻居的可怕命运中解脱出来。木星和水星向这对老年夫妇展示自己，带领他们摆脱摧毁城镇中其他所有人的破坏，将他们的房屋变成一座寺庙，并实现[End Page 115]夫妻俩共同度过余生的愿望在同一时间死亡之前，两个人都不必遭受对方的损失。^1个

奥维德（Ovid）对鲍西斯（Baucis）和菲利蒙（Philemon）的厨房工作的温和渲染与大多数其他拉丁文作者对在家中烹饪的类型的说法相矛盾，但它暗示了非精英生活可能会有不同的物质经验和感官知识在罗马世界。在早期的统治世界中，家庭烹制的饭菜，肉块和蔬菜摊似乎不太可能成为抵抗阶级和性别建设的途径。然而，日常活动中的小事会给个人生活世界中制定的个人代理提供短暂和反复的机会（Dyck 2011.348）。确实，罗马文学与视觉证据的结合暗示了与精英罗马文化形成对立或脱节的具体体验的可能性。在这篇文章中，我探索与食物制备和生产相关的对象如何成为普通罗马人的经验知识和对这种精英文化的抵抗的微妙而有力的工具。围绕身体营养需要的活动是必须重复执行的一些最重复的任务，有时一天要执行多次。我认为，烹饪和厨房工具的一些文学表现（一旦消除了精英作家道德议程的厚重古铜色）便揭示了奴隶制和普通罗马人可能会暂时颠覆（或至少是混乱的）社会等级制度和性别期望的例子。此外，食品供应商和屠夫的救济减轻了家庭烹饪视觉语言中固有的默认暗示，从而创造了一种与精英文化和精通技巧相反的视觉语言。

一，方法论

尽管要研究非精英罗马人与他们的日常活动和生活世界的实质性之间的具体相互作用是具有挑战性的，但要断言，人与工具之间的这些quotidian相互作用是对精英罗马文化的抵抗的体现。很难获得非精英罗马人的生活经历。奴隶和普通的罗马男人和女人没有对他们的日常生活细节，对他们所经历的实物世界的体验性知识（[第116页]）或对精英的看法有第一手的描述。