Traditional recipes

Cakes - The worms of Jesus

Cakes - The worms of Jesus


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A few days before Christmas Eve, bake on a plate or on the stove tray, half of the pie sheets very carefully because they are very thin and burn quickly, we put them on top of each other on a large tray.

On the evening of December 23, we prepare the syrup from 1l of water, 3 cups of sugar, lemon peel, vanilla essence and let it boil, in another bowl we put ground walnuts mixed with the rest of the sugar and vanilla sugar.

On a plate we put a sheet, we syrup them with a brush and after 4-5 sheets we put a generous layer of walnut, we do this until we finish them; on the last sheet we put coconut, we cover the plate with aluminum foil until the next day when we cut the cakes into portions and divide them for the souls of the missing, but make sure the first portion is given at home.


Julfa or Pelincile Domnului

The first time I ate julfa or pelincile Domnului was around 23 years old and this is happening in Iasi with a dear lady who hosted me for a while. In Bucovina, where I came from, there were other Christmas specialties.

And as the steps and the destiny caught me a bit in Iasi, I had to make a julfa, at least once in my life. I had at hand the book "Stories of Romanian cuisine" (vol. 4) by Radu Anton Roman from where I took the recipe and made small changes for a not too big julfa.

Julfa or the Lord's worms I think is one of the few Christmas desserts specific only to Romania. Although initially they were made only with hemp, slowly, easily they started to be made with nuts. This change is justified. Nowadays hemp is becoming more and more difficult.

The recipe is not difficult, you just have to be patient.

How to prepare julfa or pelincele Domnului:

Mix the dough ingredients well and knead until you get a suitable hard dough. With the help of a twister we spread very thin sheets the size of a frying pan.

Before long, these cakes, also called pelinci, were baked on the stove. Now bake in a pan or oven. I baked them on a rudimentary grill.

The pan should be very hot and the cakes should be more white, but I fried them a bit. Bake on both sides resulting in hard cakes.

I got 9 cakes out of this dough.

After we finish with the cakes we make syrup

The water together with the sugar are boiled for about 10 minutes after which it is removed from the heat and the honey is added. Mix well and leave to cool a little.

In a more generous vessel we start mounting the julf. Each cake is soaked on both sides (we dip them) in syrup. We put a cake and then sprinkle ground walnuts, then another baked cake and walnuts until we finish the turret.

Julfa is soaked for at least 12 hours at room temperature. Then it is cut and served with joy in the soul because Our Lord Jesus Christ was born.


Serious Issues

& # 8220Cakes of the Mother of God & # 8217 is a traditional dessert that is prepared on Christmas Eve but also on the Eve of the Epiphany. It seems to be an old Romanian recipe, I don't know details, about how old it is, I didn't dig too much for information, it is certain that currently this recipe is not very well known and is less and less found on the tables Our holidays and will probably disappear in time and this habit like many others. Our grandmothers or great-grandmothers prepared them on Christmas Eve to greet the priest and the carolers who crossed the threshold of their house. It is a fasting recipe and is prepared especially in Moldova. It's still called & # 8220The Lord's Diapers & # 8221, & # 8221 Pelincile lui Jesus & # 8221, & # 8220julfa & # 8221, & # 8220turte rupte & # 8221 or & # 8220Christmas Cakes & # 8221. I made it now for Epiphany and I prepared the modern and lighter version, with walnuts. The original version, a meticulous and long one, with several stages, lasting several days, is with a hemp foam cream, called julfa (see HERE the original recipe). But the modern version, with walnuts, is not so easy and fast, but it also requires a longer working time and patience.

How is this dessert prepared?

Make some cakes from flour, water and salt, which are left to dry, then syruped with a sweet syrup, placed on top of each other, putting walnuts between them and then cut into various shapes. I made their cakes round and I got a kind of cake that I cut as such.

Ingredients for cakes: 500 gr flour, 200 ml warm water, a pinch of salt. (I got 13 cakes)

Ingredients for syrup: 700 ml of water, 4 tablespoons of honey, vanilla essence, rum essence, grated lemon peel, grated clementine peel, a few tablespoons of sugar (according to everyone's preferences).

Other ingredients: 400 gr of walnuts, a teaspoon of cinnamon and raisins.

For the beginning I prepared the cakes as follows: In a larger bowl I put flour, salt and water, I mixed, I kneaded until a hard dough was set. I let him rest for half an hour, after which I started to spread the cake sheets.

I divided the dough into 13 smaller balls and spread them with the rolling pin on the table sprinkled with flour. Normally they are baked on the hob, but standing on the block with the stove, I adapted and made them in a grill pan :). There were no problems, they turned out ok.

After baking the cakes, I left them to dry until evening. Normally they are left to dry for 24 hours, but I hurried a little because I started them on Saturday morning, that is, on the eve of the Epiphany (I practically had to start them on Friday to have time to do them) .

In the evening I made a warm syrup from water, honey and the spices listed above. I mixed the ground walnut separately with cinnamon and raisins. In a round cake form I put the walnut on its bottom, then I dipped the first cake in syrup and I placed it in the shape of a cake over the walnut, putting on top of it again the walnut with cinnamon and raisins.

Each cake is dipped for about 1-2 minutes in syrup and placed alternating cakes and walnut composition, the latter being a walnut street. At the end, add 4 more syrup polishes, put a wooden countertop or a plate on top and let it soak to soften.

In 3 hours, add 3 more syrup polishes and leave it in the syrup for 24 hours. Again, I shortened the time until the next morning, but it was okay and so, they syruped well.

And that's what it looks like when I took the cakes out of the cake. Fixed like a cake! I sprinkled a little more ground walnuts on top.


Jesus' diapers

I know them. My grandmother also made them and we eat them hard. They are so good.

# 3 CorinaZ

# 4 ELAIDA

  • Gender: Female
  • Location:. langa brebenel.
  • Interests: culinary art and much more.

I've never seen anything like it. I still thought about baclava. Is that what the baked pie sheet looks like?

What area was (is) your grandmother from?

# 5 moatza

# 6 Samara

# 7 moatza

# 8 star

Help of the porter

* pelinci * in moldova are diapers. so. in the "top" area of ​​Moldova, these are the Lord's worms.

below an excerpt from an article in free romania.

*** On the morning of Eve, the women make cakes out of dough, bake them on the plow iron or another iron, grease them with honey, put boiled wheat, walnut and cinnamon lambs on top and divide them with a lighted candle. In Moldova, these cakes are called Pelincile Domnului, meaning the shields of the baby Jesus. Once upon a time, on Christmas Eve, she fasted for Mother Precista, She being busy and upset on this day. ****

Edited by stella, 23 December 2006 - 09:39 PM.

# 9 moatza

# 10 star

Help of the porter

JÚLF & # 258, julfe, s.f. (Reg.) S & # 259mân & # 355 & # 259 de hemp & # 259. & # 9830 Fasting food made from hemp seeds ground with water and mixed with honey juice obtained by boiling hands 355ei of hemp & # 259. - This may. zsufa.

I didn't, but I had friends who did. It is traditionally made with this julfa, but it is difficult to find, and then it is made with walnuts and honey or walnuts and sugar.
the idea is that on the eve they still fast. * fruit * is only from Christmas 25 December.
I hope that's the answer you wanted. Merry Christmas .

Attached images

Edited by stella, 23 December 2006 - 09:54 PM.

# 11 moatza

JÚLF & # 258, julfe, s.f. (Reg.) S & # 259mân & # 355 & # 259 de hemp & # 259. & # 9830 Fasting food made from hemp seeds ground with water and mixed with honey and juice obtained by boiling hands. 355ei of hemp & # 259. - This may. zsufa.

I didn't, but I had friends who did. It is traditionally made with this julfa, but it is difficult to find, and then it is made with walnuts and honey or walnuts and sugar.
the idea is that on the eve it is still fasting. * fruit * is only from Christmas 25 December.
I hope that's the answer you wanted. Merry Christmas .

# 12 PRAJITURICA 18105

# 13 moatza

# 14 Minodora

In me, also in the area of ​​Moldova, but below, they are called siplu..turte. Mine are also fasting and I syruped them with syrup flavored with rum, orange peel and lemon.

# 15 Minodora

Thumbnails attached

# 16 star

Help of the porter

# 17 Lizura

# 18 Lizura

Take a look here at how famous I am from the lower Danube & # 33

& quot; Christmas customs - Cakes and rolls

The same care of housewives, around Christmas, is the making of cakes and rolls for the eve.

The cakes are made from wheat flour & quoted with a thick sieve & quot. The flour is bought from the fair, or the housewife has it ground from her wheat, at the village mill. Soak the flour in warm water and salt. The dough, - called by the parties of Tecuciu County, especially bread, - does not leaven.

From the well-kneaded dough, break the pieces, one by one, knead again and then spread, -width, flatten, -with the rolling pin or kneader, a round and smooth stick, with which, slowly pressing over the dough, stretch and thin, turning it into a round sheet, as big as a plate or bigger.

After the sheet or cake has become thin enough, take it well, so that it does not break and place it on the stove, - the tin of the tin stove, on a sheet, - the tin, - placed on the embers or on the iron of the plow fire, to bake the cake. From the cake begin to rise a kind of blisters that immediately brown or burn, which makes the cakes have a pleasant taste. After the cake sheet has browned on one side, turn it on the other side to bake. Afterwards, the cakes are placed clit, ie one on top of the other, on the stove or on the shelf, in order to dry completely. & Quot

I wish you a Merry Christmas

# 19 Higeia

Take a look here at how famous I am from the lower Danube & # 33

& quot; Christmas customs - Cakes and rolls

The same care of housewives, around Christmas, is to make cakes and rolls for the eve.

The cakes are made from wheat flour & quoted with a thick sieve & quot. The flour is bought from the fair, or the housewife has it ground from her wheat, at the village mill. Soak the flour in warm water and salt. The dough, - called by the parties of Tecuciu County, especially bread, - does not leaven.

From the well-kneaded dough, break the pieces, one by one, knead again and then spread, -width, flatten, -with the rolling pin or kneader, a round and smooth stick, with which, slowly pressing over the dough, stretch and thin, turning it into a round sheet, as big as a plate or bigger.

After the sheet or cake has become thin enough, take it well, so that it does not break and place it on the hob, - the tin of the tin stove, on a sheet, - the tin, - placed on the embers or on the iron of the plow fire, to bake the cake. From the cake begin to rise a kind of blisters that immediately brown or burn, which makes the cakes have a pleasant taste. After the cake sheet has browned on one side, turn it on the other side to bake. Afterwards, the cakes are placed clit, ie one on top of the other, on the stove or on the shelf, in order to dry completely. & Quot

I wish you a Merry Christmas

.
Thank you very much but you only gave us half a prescription. What do the cakes fill in your parts? It's still syrupy. Can you also give us a complete recipe for rolls / is it just bread dough or is something else added? Do they intertwine ?? We're mouth watering waiting.
And I wish you a Happy Holidays and a Happy New Year 2007 & # 33 & # 33 & # 33

Attached images

"Brighten the days of your life, and they will no longer be what they are" Chateaubriand
Good luck Higeia


The need teaches you, says an old Romanian proverb, and not infrequently it has been applied in the kitchen, which has led to the emergence of real delicacies.. One of these delicacies, found in the rural cuisine of Neamţ County, is marshmallow cake.

This dessert appeared as a necessity to provide the body with saturated fats during fasting periods, because the basic ingredient is hemp.

& # 8220Julf cake is an extraordinary dish also called the Pelincile of Jesus. Hemp was an ingredient in the traditional diet from which oil was also made. It is also consumed during fasting because it has a lot of unsaturated fats. These cakes are very difficult to make. The cake maker has to work for about two days. The cake is made of water, salt and flour, unleavened, without yeast, and baked on the stove. The sheets are made even a week before, so that they are crispy and can be syruped.


Delicious marshmallow cake recipe. How to prepare the Christmas dessert to surprise your guests

Delicious marshmallow cake recipe. How to prepare the Christmas dessert to surprise your guests

Known as & rdquoPilincils of the Lord & rdquo, & rdquoPilincos of Christ & rdquo or & rdquoJesus' nappies & rdquo;

SOURCE: REALITATEA.NET

AUTHOR: REALITATEA.NET

Julfa is actually hemp filling. Although in some areas this filling has been replaced with walnuts, housewives prepare this delicious dessert after which the children are especially welcome.

So the secret ingredient of this recipe remains julfa. However, there are also many lovers of walnut-filled cake.

ingredients

  • Hemp seeds
  • 1 kg of flour
  • 600 g sugar
  • 500 g vanilla sugar
  • 2 sachets of salt

Method of preparation

The dried hemp seed (julfa) is ground into a pile, like wheat used in a cage, or crushed with a food processor, then boiled in water, adding sugar. The foam that rises to the surface is collected and placed between the sheets soaked in turn with the previously prepared syrup. Sprinkle sugar, grated lemon peel and essence on a plate, put the first cake, then add the julfa. The cake is made with 20-25 sheets between which the filling is placed. Leave it in the syrup for a few hours before consuming it.


Recipe for the Diapers of the Lord or the Worms of Jesus

For sheets you need:

500 g flour
a pinch of salt
a cup of warm water

For the filling, the recipe for God's Diapers needs the following ingredients:

300 g walnut kernels
sugar to taste
grated lemon and orange peel
essences for syrup

Cake & # 8211 how to make a cake

For the sheets, mix the ingredients until a homogeneous dough is obtained. Divide the dough into equal pieces, then roll out each piece.

Bake on a stove tray, over medium heat.

After baking, soak each cake sheet in a syrup prepared from water, sugar and essences to taste.

Place on a plate sheet over sheet, between them put ground walnut kernels, mixed with sugar and grated lemon and orange peel. Cover the cakes with foil and leave them to cool overnight for a complete syrup.


Julfa and / or Pelincile (Diapers) of Christ (of the Lord, of the Mother of God) are ritual preparations for Christmas Eve. I wrote and / or because, although they are synonymous, things, in depth, are not really like that. Julfa, which actually means hemp, came to designate two different dishes (with many variations on the theme), by contaminating the name of the preparation from the name of the main ingredient.
So we have a kind of "cheese" (also called ox's milk or cow's milk) from hemp seeds and we also have a dessert like baclava with layers of unleavened dough (fried, fried and even finished in the oven) with seeds of hemp / nuts / almonds / poppy and sugar syrup, to which is added flower water, valinie, citrus peels, etc. In the case of hemp and poppy we also talk about psychotropic properties (this summer a hahol told me how only a few decades ago the elders of the community in Sfântul Gheorghe smoked hemp once, twice a year). Basca, although it is common as a Moldavian custom, cakes (Christ's diapers) are also made by Ukrainians and Aromanians from Dobrogea. But let's not risk it and take it systematically.
According to the folklorist Tudor Vasile julfa it means: 1 Hemp seed. 2 Fasting food made from hemp seed ground with water and mixed with honey. 3 Juice obtained by boiling hemp seed. 4 Pumpkin seed cake cooked over low heat. 5 (Pcs) Nickname given to a person. 6 (If juflă) Cream coming out of urda [1]
HEMP s.f. Cannabis sativa. It is an annual herbaceous plant in the family Cannabaceae with a high waist, 2-3 m, can grow up to 5 m in exceptional cases. It has an unbranched stem, long lanceolate leaves, with a serrated edge and dense, semi-compact inflorescences [2]
“The history of hemp cultivation is very old, being recorded from the early Neolithic (12,000 years ago) as a source for obtaining textile fibers, oil, food, as an environment in ancestral spiritual and religious practices or as a medicinal plant. Each part of the hemp has a different use and is processed according to its use.
Deadline cannabis, from which the Romanian hemp is also derived, has been preserved from a word of Scythian or Thracian origin. The Greeks imported it and then the Romans and thus it became known to Western civilizations. The word is very old, with Indo-European roots. The ancient Eastern peoples (Akkadians, Babylonians, and Assyrians) also knew him as qunnabu. The original meaning was which makes smoke, demonstrating the ancestral custom of using the plant for practical and recreational purposes ”.
You can find out more about hemp, its history, its use and other excellent information in this article, which I warmly recommend.
“Throughout the year, Romanians in Bucovina like to mix a small amount of hemp seed among the puppet seed and then sow it together with it. This variety of hemp that grows only where and where, one thread at a time, and that grows very high and in very thick straw, is called everywhere in Bucovina hăldan. Hâldani are more similar only to seed, which is used both for sowing hemp and hâldani, as well as for making oloi, as well as a kind of milk, which is called «calf's milk», and which is eaten mainly in the dry days ”[3]. The author of the research mentions Bucovina (hence the idea that it is a dish specific to the area). We also know how much the preparation was loved from the report of a reporter in the newspaper & # 8220Flacăra Iașilor & # 8221 in a text about the events & # 8220Lunii Iașilor & # 8221 from 1957: & # 8220You are tired of so many impressions and walked, right? go to the pavilions where traditional dishes, puddings, lap lap, alivenci, julfa, tochituri and sarmale & # 8221 are waiting for you.

Local “tofu”
One of the books I frequently use is the volume “From the kitchen of the Romanian peasant”, being also one of the oldest references of the approached subject (contemporary, however, with Simion Florea Marian, the author of the above quote):
“Julfa, jufa, jurfa is made from crushed hemp seed and only through fasting. It is made like this: the hemp seed is blown two or three times to take the cob, it is chosen by gooseberries and put on the oven, when it is hot, it is fried a little and then it is ground into a pie until it is made into a cake. sift through a rare sieve or sieve and what remains is crushed once more. The obtained flour is heated a little on the fire in a large saucepan, put a little warm water on it and chew with the back of the spoon. When we think it is quite chewed, fill the bowl with lukewarm water, strain it through a sieve (nm cone-shaped vessel with a perforated bottom, used in the household to strain milk and other strainers) and get the milk from seed. This milk is put in a pot on the fire, boiled during cooking, it curls a little, like a rim, it is cheeseed and, if we strain it, we get julfa or milk cheese from hemp seed.

Julfa is also made from truşnic or cakes taken from the making of hemp seed oil, but it is not so tasty. Julfa with its juice, slightly salty and hot, is eaten with fried polenta or sweet corn, through large fasts.
Julf cheese is put in sales (n.m. pie with well-boiled cabbage and fried in oil and onion), or pies are made with julf.
Julfa is also made with potatoes, groats, mashed potatoes, cabbage and pumpkin. All these dishes are used in fasting ”[4]
Note the versatility of the food in the various culinary uses harvested from Romanian villages around 1900. It is eaten with fried polenta or sweet corn (a kind of fasting ale in which various flavoring leaves are placed), it is put in pies and Christmas cakes. (The Lord's Worms).
We find part of the story in the quarrels of Professor Ion Ghinoiu, one of the most important contemporary ethnologists: ), with onions and sulfur (boiling hemp seed flour), boiled plums, borscht, etc. ”[5].
Radu Anton Roman also talks about sulfur cheese, who keeps on warning us about the taste: “Julfa is made (I say it only for those who want to wander among the sometimes smelly and tasteless shadows of the past) from ground hemp seed . This flour is boiled, mixed with water, until it is cheese.
Julf cheese is eaten as it is, with fried polenta or sweet corn, or mixed in dishes, with different vegetables, or as a filling for pies, rubbed (or not) with honey (ready, that's all, at the "table" !) ”[6].
More common, however, is another dish that, in many of its old recipes, contains (either sulfur cheese) or only hemp seeds. These are Moldovan cakes, eve cakes, Christ's wreaths, Christ's diapers, the Lord's diapers, the diapers of the Mother of God, etc. They are made with unleavened dough sheets that are either fried or fried (and I found a variant in which all the preparation is finished in the oven)
"Christmas cakes are a sacramental food representing the spirit of wheat. They are made in the south and east of Romania. Similar to unleavened bread, they have a simple composition: wheat flour mixed with lukewarm water and salt, without the use of ferments. The dough is spread in round sheets by hand or with a blender and then baked on the stove hob or, ceremoniously, on the plow iron heated on the embers.
The Lord's Cakes or the Lord's Diapers. Unleavened wheat flour cakes are made on Christmas Eve by the souls of the dead. Soak in water sweetened with sugar or grease with honey. Sprinkle with walnut kernels or hemp seed flour (julf). A candle is lit ”[7]
Newer versions (but not musai) replace hemp with other seeds or seeds (nuts, almonds, hazelnuts, even poppy seeds) and in addition to the sweetener (honey or sugar syrup) they also add fragrant ingredients (Flower water - recipe Sandei Marin, valinie, rum, grated citrus peel in many others).

Let's go back to Radu Anton Roman (who also mentions the custom in Moldovan households): “Here is a first example: what do Moldovan women do for Christmas Eve.
Dough: 800 g flour, water, salt, oil greased tray (although, tradition does not provide!). Knead a dough that can be spread on a thin sheet (knife edge). Cut the pancakes with the glass. Grease the pan with a little oil (you can and without, sprinkling only flour). Put the tray on the fire and bake the pancakes quickly, on one side and on the other, then leave to wait.
Syrup: 400 g sugar (or honey), vanilla sugar, 1 cup linden tea, jasmine and rose petals (or milk - hemp seed hemp). Boil the sugar with tea (or honey with sulfur) until a well-bound syrup is made
Icing: 200 g roasted walnut kernels (or poppy seeds), 200 g powdered sugar
Soak the pancakes in syrup, roll them in walnut or poppy seeds and sprinkle with powdered sugar. They are fasting, but they are so sweet! ”[8].
A little more enthusiastic, Păstorel Teodoreanu talks about the same cakes (also Moldovan, and which he knew from his childhood in Iași, a fact proved by the passage of his brother, Ionel, from the volume Ulița Copilăriei: flowers & # 8221) which he compares to French doughs (a comparison less common in the famous gastronomy for which there are no other gastronomies than the one in the Hexagon). We quote him via Radu Anton Roman to whom the text in italics belongs.

Sweetness of yesteryear, since ’33 Păstorel mourned his disappearance. But he also places them "alongside the most subtle products of French pastry." I quote it in full, for the charm of a rather literary recipe:
„Dough The first operation: Make the right soft dough, only from good quality and well-dried wheat flour, plus water and salt. He "works", ie beats dru et menu (steals), sits on a table covered with a bowl, and lets him rest for about half an hour. Then, you get it again, as follows: you spread it with the twister, leaving it as thick as two fingers (not an electoral agent), cover it with a napkin and leave it, at rest, another half an hour. After that, you spread it on a large table covered with a sheet sprinkled with wheat flour. When, by stretching (it is recommended that there are two people at the stretch), the dough has thinned as much as the «Job» sheet, you start to cut, with a plate the size you want to give to the cakes. It is preferable that the plate with which you cut is smaller than the plate on which you will place the cake, so that the cake does not occupy it completely. Second operation: baking. This operation is also very meticulous and very gentle. Put a bottom of a cake form on the hob (bottom only = plate). After the bottom has warmed up, take a cut sheet and place it on it, immediately covering it with a lid (otherwise it will crumble). After you think the sheet has warmed up, turn it over, doing the same. In this detail, in the execution of which only the aptitude and experience can guide you, consists all the tenderness of the operation. The sheets should be dried and heated on both sides without frying. The leaves are not allowed to brown and even less so to darken. It must remain white, immaculate, like the dots that are given to the goldfish in the aquarium. Third operation: prepare 1. Almonds cleaned, dried, passed through the machine and mixed with crushed sugar (ad libitum). 2. Sugar syrup, bound almost as for jam. This syrup must always be boiled, so it is good that the container containing it is placed on a stove. When you start working, pour two or three tablespoons of flower water into the syrup (I recommend): Josephe, Negre or Fleurs d’oranger (extra-triple, Union des proprietaires de Nice). When the syrup thickens, thin it with flower water. 3. A bunch of goose feathers (from the S.S.R.). 4. The plates in which the cakes are placed, or cake pots, and as many deep plates.
Take a cake sheet of cake, place it on a plate, grease it well with boiling syrup, sprinkle it with almonds and place them on top of each other until you get a convenient thickness (much like a regular cake). After the last sheet, cover with a deep plate and put in the cold. This is the classic cake. Cakes can be made, however, in the same way, with: nuts, hazelnuts, fried almonds and pistachios (these are very good) ”[9]
Wasn't he formidable ?! What a world of small things, of sensual and juicy objects, what delicate names, what a jumble of miniature, modest, retractable realities! What stories stacked, parallel, crammed into a coil, five thousand years in a tiny honeycomb, modest, hidden in an oven, under a napkin & # 8230 Writing this book, preparing for it, reading for she, speaking to thousands of people, also for her, I lived in the middle of one of the most consistent, fascinating and small realities, a world of tiny, of discreet and exciting creatures and objects, of wet and naughty crumbs, always changing, always in transformation, always other & # 8230 It was an extraordinary experience, an adventure for a lifetime, among living things, ephemeral, truly versatile.

And, even if these cakes are often assimilated to the ritual dishes of Moldova and Bucovina, we find them in Dobrogrea in many of the cohabiting ethnic communities.
“On the eve of the day, they ate pavilions of wheat flour, baked on the stove, greased with water and sugar, then put in the tray. Sprinkle walnuts mixed with sugar over them. Two, one on top of the other with layers of nuts and sugar between them. Then they were put in the oven and baked. He told us about the Lord's diapers and what to bake only before Christmas. ”[10]
"On Christmas Eve, plum compote was eaten over boiled wheat. (& # 8230) Before, cakes were made like this. I was telling Corjeke. The worms of Jesus. I made them for Christmas. They were made beforehand and eaten on Christmas Eve. ”[11]
“At them, [at the Ukrainians], when you went on Christmas Eve, they made a kind of cage, of wheat and compote. Kutia, I withheld from them. Și totdeauna, dacă venea grupul [de colindători], cel puțin câte o linguriță [primea fiecare]. Cum se obișnuiește și acuma la pomană. Se făceau cu zahăr, cu nucă, cu mac. Se obișnuia atuncia, nu se spunea că e drog. Cu mac”[12]
“Le spunea pită. Făceau înainte de Ajun de Crăciun, în straturi, cu nuci”[13]
Vă mai recomand trei rețete publicate recent de Claudia Vasilache, Gabriela Berechet și Oana Igrețiu
Despre proprietățile pshihotrope ale julfei (menționate de Herodot ca obicei la sciiți) scrie pe larg istoricul religiilor și al mentalităților Andrei Oișteanu în volumul său dediat narcoticelor în cultura română:
“«Prăjitura morţilor». Narcotice pentru lumea de dincolo[14]
În secolul al XlX-lea este atestat ceea ce pare a fi un obicei de folosire a cânepii şi a macului ca plante narcotice, dar nu în scop terapeutic, ci în scop magico-ritual. în unele zone ale ţării, de Mucenici (9 martie), când «se deschide raiul tuturor morţilor», se coceau şi se dădeau de pomană «pentru sufletele morţilor» colăcei rituali cu seminţe de cânepă sau cu «lapte» obţinut prin pisarea acestora. Zeama obţinută prin fierberea seminţelor pisate de cânepă (în care se adugă miere) se cheamă julfă, jolfă (Transilvania, Moldova) sau chiar lapte de bou[15],[16] [17] . După August Scriban, jolfă este «un fel de mâncare din seminţe de cânepă pisate»[18].
Colăceii erau unşi cu miere (zahăr) şi erau însoţiţi câteodată de lapte dulce. în alte zone, în locul seminţelor de cânepă se puneau seminţe de mac[19] [20]. În societăţile arhaice şi tradiţionale, astfel de compoziţii (făină, miere, lapte şi un anume narcotic) sunt tipice pentru „prăjitura morţilor”, pentru libaţiile şi ofrandele rituale aduse unui „spirit gardian” al lumii de dincolo[21] [22].
(…) Substanţele narcotice par să fie folosite la ceremoniile funerare, în relaţie cu daimonii htonieni şi infernali, la contactul cu lumea de dincolo. Să ne aducem aminte că sciţii din preajma Nistrului, vecini cu geţii, practicau fumigaţii de cânepă anume în cadrul riturilor funerare (cf. , Istorii IV, 75). Mircea Eliade credea că aceste obiceiuri rituale sunt analoage practicilor şamanului, care – narcotizat cu fum de cânepă – conduce sufletul mortului în lumea de dincolo[23].
Dacă analogia mea este corectă, atunci seminţele de cânepă şi cele de mac – folosite la unele preparate rituale pentru pomenirea morţilor – s-ar putea să aibă menirea de a «narcotiza» simbolic spiritele păzitoare ale lumii de dincolo, de a deschide «vămile» şi de a «netezi» astfel drumul parcurs de sufletul defuncţilor. Miza principală a acestor gesturi magico-rituale este ca sufletul mortului să ajungă cu bine în lumea de dincolo. În lumea slavă a supravieţuit obiceiul ca, la înmormântarea femeilor moaşe, să li se pună în groapă un băţ şi un săculeţ cu mac, ca să se poată apăra pe lumea cealaltă de copiii pe care i-au adus pe lume[24].
Rostul cântecelor «de petrecere a mortului» este de a îndruma sufletul în «marea călătorie», plină de obstacole şi capcane. întoarcerea sufletului din drum, ca strigoi, este percepută ca o imensă anomalie. Urmările pot fi fatale. Rânduiala comunităţii (a lumii în general) şi vieţile oamenilor sunt ameninţate. «Mulţi de într-acei morţi se scoală de se fac strigoi şi omoară pre cei vii», se credea în Valahia la jumătatea secolului al XVII-lea (îndreptarea legii, Târgovişte, 1652)[25].În unele regiuni ale ţării (în zona Vaslui, de pildă), în noaptea de Sf. Andrei, ca gest ritual împotriva strigoilor, ţăranii consumau la miezul nopţii plăcinte cu julfă din seminţe de cânepă[26]. În nordul Moldovei, gospodinele făceau în ajun de Crăciun turte cu miere şi seminţe de mac sau de cânepă şi le dădeau de pomană[27].
Sufletul mortului este şi el narcotizat sau pur şi simplu îmbătat pentru a uita «lumea albă» pe care o părăseşte, pentru a nu tânji după ea şi pentru a nu reveni ca strigoi. (…) La intrarea în lumea de dincolo se află de regulă o apă psihotropă (râurile Lethe, Mnemosyne ş.a.) sau o plantă psihotropă. Uneori efectul lor este acelaşi. Pentru poetul Virgiliu, de pildă, macii sunt «impregnaţi cu somnul lui Lethe» (Georgicele). Menirea lor este de a modifica statutul sufletului călător. Într-un manuscris românesc de la sfârşitul secolului al XVIII-lea, Pomenirea sfântului Macarie, la intrarea în Paradis protagoniştii mănâncă dintr-«un feliu de buruiană ca laptele şi ca stredia [= mierea] de dulce». «Şi mâncăm de ne săturăm, şi ni s-au schimbat faţa şi virtutia ni s-au adus»[28]. Intr-o altă versiune a legendei hagiografice, aflată într-un manuscris românesc din 1777 descoperit de Moses Gaster, exprimarea este mai limpede. Prin ingerarea plantei psihotrope, nu chipul omului se modifică, ci «vârtutea», care sporeşte: «Şi mâncăm de ne săturăm de dânsa [= de buruiană] şi nu ni s-au schimbat faţa, şi vârtutea ni s-au adaos, şi slăvim pre Dumnezău ce ne hrăneşte şi ne-ndreptează pururea la toate»[29].
De regulă, la trecerea dintre lumi creşte macul, care adoarme şi amăgeşte sufletele, făcându-le să uite lumea de dincoace:
Iară floarea macului
Şede-n poarta iadului
Şi tot creşte şi-nfloreşte
Multe suflete-amăgeşte[30].
Romulus Vulcănescu a încercat să refacă (u)topografia Infernului în cultura tradiţională românească. Lângă Apa Sâmbetei, “drumul spre porţi[le Iadului] e marcat de «floarea Iadului», macul. În faţa porţilor Iadului macul creşte în straturi involte, ca o baltă de purpură”. Sufletele morţilor sunt amăgite de aceste flori psihotrope: „Treci un câmp roşu de maci/ Nu vezi nici urmă de draci”[31].
Tot în acest context de semnificaţii magico-rituale intră, probabil, obiceiul popular atestat în zona Vâlcea de a face – chiar în biserică – fumigaţii de cânepă «pe lângă sicriu», pentru ca sufletul defunctului să nu se întoarcă printre cei vii, ca strigoi[32]. În acelaşi scop, după afumarea sicriului cu câlţi de cânepă, câteva femei bătrâne aprindeau cânepă răsfirată pe mormânt, înconjurându-l de-a-ndăratelea şi descântând[33]. În fine, în unele sate din Gorj se puneau câlţi de cânepă în perna de sub capul mortului pentru ca acesta să nu se facă strigoi sau moroi[34].
Coliva este tot o «prăjitură a morţilor» pre-creştină şi non-creştină, făcută în principal din grâu fiert, miere/zahăr şi nuci. In unele zone ale ţării (jud. Brăila, de pildă) coliva era «decorată» cu seminţe de mac. Vechile texte creştin-ortodoxe din secolul al XVII-lea interziceau drastic aducerea colivelor în biserică şi sfinţirea lor de către preoţi, fiind considerate «păgâne»[35].
În unele zone ale României, pentru a scăpa familia de un defunct «bănuit că este strigoi», când acesta e dus la cimitir, o rudă presară pe drum seminţe de mac şi zice: «Strigoiul să mănânce pe an câte un bob de mac şi să nu mănânce inimile neamurilor lui»[36].
«Ca să îmbuneze stafia» sau «ca să scape de cei bănuiţi că sunt strigoi (să nu mai iasă din mormânt să-i omoare)», ţăranii români folosesc în cadrul ceremoniilor funerare diverse substanţe sau plante psihotrope : vin (rachiu), seminţe sau fuior de cânepă, seminţe sau măciulii de mac etc[37].
În fine, pentru a proteja vacile de strigoi (pentru ca aceştia să nu ia «mana vacilor»), se procedează similar. Ţăranii români din Transnistria, de pildă, duc de Paşti la biserică măciulii de mac, pentru a le sfinţi. De Sf. Gheorghe, ei presară macul împrejurul grajdului şi al vacilor, spunând: «Până a strânge tot macu’ să nu poată intra strigoaia la vaci în grajd»[38]. Practici similare sunt atestate la ţăranii din Bucovina[39]. Strigoaicelor, zic ţăranii, «le place macul»[40].
Faptul că unele plante psihotrope ar uşura traseul sufletului mortului în lumea de dincolo este deocamdată o ipoteză. În cazul în care se confirmă, această teorie ar aduce noi elemente privind mitologia populară a morţii şi ar configura mai bine (u)topografia lumii de dincolo, aşa cum era imaginată de mentalitatea arhaică şi tradiţională românească. Această ipoteză pare să fie confirmată de faptul că, în vechime, macul se oferea divinităţilor htoniene, funerare şi infernale : Iştar (Inanna), Demetra, Persefona, Hypnos etc. Macul se oferea, de asemenea, defuncţilor – susţin antropologii – pentru a-i «apăra împotriva spiritelor rele de dincolo de mormânt»[41]”.
Bibliografie:
[1] Botanica poporană română, vol. II, ediție îngrijită de Aura Brădățan, cu un Cuvânt înainte de prof. univ. dr. Ioan Opriș, Editura Academiei Române, Suceava, 2010
[2] Dicționar explicativ Române, Academia Română, București, 2009
[3]Tradiții Poporane Române din Bucovina, Simion Florea Marian, Imprimeria statului, București, 1895
[4] Din Bucătăria Țăranului Român, Mihai Lupescu, editura Paideia, București, 2000
[5] Obiceiuri populare de peste an, dicționar de Ion Ghinoiu, editura Fundației Culturale Române, București, 1997
[6] Bucate, vinuri, obiceiuri românești, Radu Anton Roman, ediția îndelung revăzută și mult adăugită, editura Paideia, București, 2001
[7] Obiceiuri populare de peste an, dicționar de Ion Ghinoiu, editura Fundației Culturale Române, București, 1997
[8] Bucate, vinuri, obiceiuri românești, Radu Anton Roman, editura Paideia, București, 1998
[9] Păstorel Teodoreanu, Adevărul Literar și Artistic, 1933
[10] Informator din satul Izvoarele, intervievat de Georgeta Moraru, în Valori identitare în Dobrogea, Hrana care unește și desparte, coordonator Ofelia Văduva, editura Enciclopedică, 2010
[11] Tradiții la aromânii din Hamcearca , în Valori identitare în Dobrogea, Hrana care unește și desparte, coordonator Ofelia Văduva, editura Enciclopedică, 2010
[12] Tradiții la ucrainienii din Dobrogea , în Valori identitare în Dobrogea, Hrana care unește și desparte, coordonator Ofelia Văduva, editura Enciclopedică, 2010
[13] Mache, aromân, ospătarul din restaurantul pe unde îmi mai fac eu veacul
[14] Narcotice în cultura română, istorie, religie și literatură, Andrei Oișteanu, editura Polirom, 2014
[15] Datini și eresuri populare de la sfârșitul secolului al XIX-lea, Răspunsurile la chestionarele lui Nicolae Densușianu, Adrian Fochi, ed. Minerva, 1976
[16] Tipologia Folclorului, din răspunsurile la chestionarele lui B.P Hașdeu, In. Mustea, Ov. Bîrlea, 1970
[17] Vârstele timpului, Ion Ghinoiu, editura Meridiane, 1988
[18] Dicționaru limbii românești, August Scriban, Iași, 1939
[19] Enciclopedie etnobotanică românească, Valer Butură, 1979
[20] Sărbătorile la români, studiul etnografic, Simion Florea Marian, ed. Fundației culturale române, 1994
[21] Grădina de dincolo. Zoosophia. Comentarii mitologice, Andrei Oișteanu, ed. Dacia, Cluj Napoca, 1989
[22] Miturile lui Homer și gândirea greacă, Felix Buffiere, ed Univers, 1987
[23] Shamanism. Archaic Tehniques of Ectasy, Princeton University Press, 1974
[24] Ipostaze ale maleficului în medicina magică, Antoaneta Olteanu, ed. Paideia, 1998
[25] Șapte eseuri despre strigoi, Otilia Hedeșan, editura Marineasa, Timișoara, 1998
[26] Sărbători și obiceiuri, Răspunsuri la chestionarele Atlasului Etnografic Român, volum coordonat de Ion Ghinoiu, Institutul de Etnografie și Folclor C. Brăiloiu, Academia Română, Ed. Enciclopedică, București 2004
[27] Datinile și credințele poporului român, E. Niculiță-Voronca, Polirom, Iași, 1998
[28] Rai și iad în cultura românească, file de apocalips, Timotei Oprea editura Alpha MDM Buzău, 2005
[29] Studii de folclor comparat, Moses Gaster, Saeculum, 2003
[30] Botanica Românească, Simion Florea Marian, ediție îngrijită de Antoaneta Olteanu, București 1898
[31] Mitologia Română, Romulus Vulcănescu, ed. Academiei Române RSR, 1985
[32] Tipologia Folclorului, din răspunsurile la chestionarele lui B.P Hașdeu, In. Mustea, Ov. Bîrlea, 1970
[33] Ipostaze ale maleficului în medicina magică, Antoaneta Olteanu, ed. Paideia, 1998
[34] Cânepa în credințele și practicile magice românești – Studii de etnologie, Nicolae Bot
[35] Cărțile populare în literatura românească, Nicolae Cartojan, ed. Enciclopedică Română, București, 1974
[36] Folklor medical român comparat, I.-A Candrea, Casa Școalelor, București 1944
[37] Tipologia Folclorului, din răspunsurile la chestionarele lui B.P Hașdeu, In. Mustea, Ov. Bîrlea, 1970
[38] Aspecte din spiritualitatea românilor transnistreni, Gheorghe Pavelescu, în Sociologie românească V, București 1943
[39] Botanica Românească, Simion Florea Marian, ediție îngrijită de Antoaneta Olteanu, București 1898
[40] Mitologie românească. Dușmani și prieteni ai omului, Tudor Pamfile, Librăriile Socec & Co, 1916
[41] Le Symbolism de l’oeil, Waldemar Deonna, Paris, 1965


Găluște prăjite cu brânză de burduf

Doriți să vă surprindeți persoanele dragi cu un meniu sățios și gustos? Ce spuneți de un preparat delicios cu brânză de burduf? O rețetă tradițională, veche, care își are originea din zona Moldovei. Urmând doar patru pași simpli, în câteva clipe găluștele sunt gata de savurat. Odată încercate, cu siguranță veți împărtăși și cu ceilalți rețeta.

Ingredient:

  • 200 g brânză de burduf
  • 1 or
  • 3 linguri de fãină
  • ½ lingurițã de praf de copt
  • câteva felii de șuncă pentru decor.

Method of preparation:

1. Se amestecă toate ingredientele și se frământă până se obține un aluat omogen.

2. Din această compoziție se formează niște bile de mărimea unei linguri care se introduc într-un tuci cu ulei, pe foc, până când devin aurii și plutesc în ulei.

3. Când sunt gata, se scot și se așază pe șervețel ca să se absoarbă excesul de grăsime.

4. Se servesc imediat, așa fierbinți cum sunt, cu smântână, felii subțiri de șuncă și sos de roșii.

Găluștele formează un meniu complet alături de un piure și o salată proaspătă cu ceapă și legume de sezon.

Pont: Pentru prepararea piureului putem adăuga smântână și unt, apoi continuăm să turnăm treptat laptele, pe care îl vom pune în funcție de tipul cartofilor. Compoziția trebuie să obțină o textură cremoasă și moale. Gustăm și adăugăm dacă mai este nevoie sare și, opțional, putem presăra un pic de nucșoară, pentru o aromă plăcută și subtilă.


Inainte de Ajun se pregatesc pelincile Domnului

De cand am inceput sa fac primii pasi am participat la aceste pregatiri. La inceput doar privind, apoi ascultand povesti si pe masura ce cresteam ajutand la mici treburi. Si pregatirile pentru Ajun incep cu o saptamana inainte, cu turtele numite si "scutecele Domnului" sau "pelincile lui Iisus". Acele foi subtiri din aluat, coapte pe plita si lasate la uscat. Aluatul il facea mama cand eram mica iar mai apoi eu, amestecand faina, apa calduta si un strop de sare. Un aluat potrivit de tare din care scoteam bucati cat o nuca si pe care le intindeam apoi pe masa cu sucitorul pana cand intrezaream modelul musamalei de dedesubt. Prima turta coapta poposea la icoana pentru a fi data animalelor din gospodarie in ziua de Ajun. Restul erau lasate la uscat undeva pe un dulap pana pe 23 decembrie. Intre timp se spargeau nucile, se curatau, se macinau si se alegea samanta de canepa. Apoi ne ocupam de pregatirile de Craciun: curatenie, spalat, primenit sI, bineinteles, porcul cu tot ce implica el.

Cu o zi inainte de Ajun, intorsi de la biserica, dupa spovedanie, ne ocupam de turte. In primul rand samanta de canepa.Trebuia uscata si pisata sau trecuta prin rasnita. La bunica pisam in chiua, iar la mama aveam o masina de macinat nuca prin care treceam si zaharul sa il facem pudra. Peste pasta rezultata puneam un pic de apa calduta si o amestecam bine cu lingura. Scurgeam apoi apa - numita laptele de julfa -, si repetam operatia pana cand apa ramanea limpede. Fierbeam laptele de julfa pana se ridica deasupra ca o branzica gripe care o scoteam apoi cu o paleta, usor scursa si o amestecam cu zahar, dupa gust.

De-a lungul timpului am mancat julfa cu diverse mirodenii: vanilie, rom, coaja de lamaie sau de portocale. Dar preferata mea a ramas cea simpla. Turtele erau coborate de pe dulap si poposeau langa un castron mare in care era siropul de zahar facut dintr-o cana de zahar si doua cani de apa. Apoi incepea joaca: o turta scufundata in sirop apoi se intidean pe ea julfa, inca o turta scufundata si iar un pic de julfa pana cand se terminau toate. Deasupra puneam o farfurie cu fata in jos sI, eventual, o greutate deasupra, iar castronul pleca in camara unde era mai racoare. Restul turtelor treceau prin aceeasi operatie de scufundare in sirop si asezate in castron doar ca erau presarate cu nuca pisata si zahar. Erau lasate peste noapte la racoare usor presate.

A doua zi, turtele erau taiate ca un tort in triunghiuri sau felii incepand din margine. Feliile erau frumos asezate pe o farfurie si insotite de o sticla de vin proaspat scoasa de la beci, din damigeana special pastrata pentru acea zi, poposeau pe masa din hol. Si stateau acolo, cuminti, pandite de noi copii, pana cand auzeam vocea parintelui la usa cantand "Nasterea ta, Hristoase. ". Mai tarziu am descoperit obiceiuri sau superstitii de genul grauntelor puse sub scaunul pe care trebui sa stea parintele, pentru ca sa stea clostile pe oua, sau fuiorul de lana (bobina sau sculul de ata in diverse compozitii) pentru ca recolta sa se lege si sa rodeasca. Dupa plecarea parintelui primeau toti ai casei cate o farfurie de turte si mergeam prin vecini cu turte si vin de pomana pentru sufletele celor plecati. Apoi se aducea bradul si incepea distractia pregatirii lui pentru venirea Mosului acompaniati de copii care venea cu "Steaua".

Niciodata nu se mergea cu colindul inaintea parintelui, iar colindatorii primeau mere, nuci, bomboane sau colacei. Semnificatia cercului regasit in darurile pentru colindatori am aflat-o tarziu cand am inceput sa imi pun intrebari. Atunci am descoperit simbolistica cercului, a completului, a neintreruptului. Ziua se incheia cu darurile puse sub brad de Mos in cele cateva minute cand scapam bradul din ochi ori pentru ca ne trimitea mama undeva ori cand cedam nevoilor naturale si plecam la baie.

In ultimii ani, din diverse motive, am inlocuit turtele coapte pe plita cu foi de placinta. Au fost ani cand, din lipsa de timp am adoptat reteta de la baklava. Foile de placinta le-am pus in tava, le-am presarat cu nuca pisata din abundenta pe fiecare foaie, le-am bagat la cuptor pana cand s-au rumenit pe margine. Scoase din cuptor, calde, le-am inecat intr-un sirop de zahar intr-o concentratie de 1:1. Eu prefer dulciurile fara mirodenii, dar gustul nu e rau nici cand se pun mirodenii in sirop sau stafide printre nuca pisata.

Anul acesta am aflat ca julfa se mai poate face si din samburi de bostan. Daca sunt fara coaja e mai simplu, dar daca nu, semintele se usuca, se decojesc si se respecta reteta cu seminte de canepa.

Si tot anul asta am decis sa revin la reteta traditionala pentru a lasa copiilor amintiri de neuitat. Asa cum eu nu cred ca voi uita zilele de Ajun incarcate de bucurii sau serile de Ajun cu daruri in brate, in miros de brad si cu gust de turte. Si asta pentru ca zilele urmatoare de sarbatoare treceau intr-un iures de musafiri si vizite, intre pusul si stransul mesei.


Video: Worms And Dirt Poke Cake (June 2022).


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