One of the oldest and most cookbook recipes complete document in the Dutch East Indies, Groot Nieuw Oost- Indisch Volledig Kookboek published in 1902, contains six recipes stew (Smoor Ajam I, Ajam Smoor II, Smoor Ajam III, Smoor Bandjar van Kip, Smoor Bantam van Kip, Solosche Smoor van Kip). This book asserts that the later smoor stew was the kitchen cooking method developed in Dutch East Indies (Indonesia) by the Eurasian. Over time, semur was incorporated into Indonesian tradition and served in a variety of traditional events. Javanese with their preference on sweet dishes has favoured semur and consider it as part of Javanese cuisine.
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The particular flavor of Indonesian spices combined with a variety of foreign food processing techniques has resulted in the creation of unique dishes such as semur, which existed from 1600. Centuries of interactions between the Netherlands and Indonesia have contributed to the development of the stew's flavor. Javanese stew that in the earlier served as the main menu in the banquet of the Dutch is derived from the word smoor (Dutch: "stew"). Smoor in Dutch means food that has simmered with tomatoes and onions in a long cook process.
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If a person commits a crime when he is dead drunk, in a state of smoor dronkenschap, then not the ordinary punishment, but an extraordinary punishment, can be imposed.Matthaeus, De Criminibus, p. 30. The English rule was originally the same as South Africa's.R v Meade (1909, 1 KB 895).
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Some dishes which were created during the colonial era are Dutch influenced: they include selat solo (solo salad), bistik jawa (Javanese beef steak), semur (from Dutch smoor), sayur kacang merah (brenebon) and sop buntut. Cakes and cookies also can trace their origin to Dutch influences; such as kue bolu (tart), pandan cake, lapis legit (spekkoek), spiku (lapis Surabaya), klappertaart (coconut tart), and kaasstengels (cheese cookies). Kue cubit commonly found in front of schools and marketplaces are believed to be derived from poffertjes.
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Some dishes which were created during the colonial era are Dutch influenced: they include selat solo (Solo salad), bistik jawa (Javanese beef steak), semur (from Dutch smoor), sayur kacang merah (brenebon) and sop buntut (oxtail soup). Cakes and cookies also can trace their origin to Dutch influences; such as kue bolu (tart), pandan cake, lapis legit (spekkoek), spiku (lapis Surabaya), klappertaart (coconut tart), and kaasstengels (cheese cookies). Kue cubit commonly found in front of schools and marketplaces are believed to be derived from poffertjes. Indo culinary culture has made an enduring impact on Dutch society.
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Bread, butter and margarine, sandwiches filled with ham, cheese or fruit jam, poffertjes, pannekoek and Dutch cheeses are commonly consumed by colonial Dutch and Indos during the colonial era. Roti bakar was created during the colonial era were influenced by Dutch cuisine along with roti buaya, selat solo (Solo salad), macaroni schotel (macaroni casserole), pastel tutup (Shepherd's pie), bistik jawa (Javanese beef steak), semur (from Dutch smoor), erten (pea soup), brenebon (kidney bean soup) and sop buntut. After Indonesian independence, roti bakar began to develop and has many variants of flavors, such as roti bakar filled with hagelslag.
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Meat dishes of Indonesia sold in Netherlands, rendang, smoor, and Bali-style meat History shows that the dish of marinated boiled meat in Indonesia has been known since the 9th century CE in ancient Java. This can be seen from some of the inscriptions, and reliefs of the temples in Java that tells "Ganan, hadanan prana wdus" or "buffaloes and goats served with vegetables". However, whether the buffalo and goat meat mentioned in these records was the same dishes like stews today is still uncertain. For centuries, Indonesia has attracted world traders for its natural resources.
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Some time after—according to P. Smoor, probably in 946, when al-Ikhshid died and Abu al-Misk Kafur assumed the de facto governance of the Ikhshidid domains—they left Egypt for the court of the Hamdanid emir Sayf al-Dawla in Aleppo. Husayn remained in Aleppo as secretary (katib) until the end of his life. By 965, he had risen to become an important personality in the affairs of the Hamdanid emirate, as evidenced by the fact that he briefly served as hostage to the Byzantines during negotiations for a prisoner exchange. He died soon after, or, according to some accounts, before his return to Hamdanid territory.
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Al-Jarjara'i, meanwhile, believed that depriving Anushtakin of Homs would inevitably put him in conflict with Nasr, thus weakening both him and the Mirdasids and thereby strengthening the central government's leverage in Syria. Indeed, the enmity between Anushtakin and Nasr, which dated to Anushtakin's killing of Nasr's father in 1029, was rekindled. Ja'far further incited Anushtakin against the Mirdasid threat and Anushtakin made preparations for war against Aleppo.Zakkar 1971, pp. 123–124. Before proceeding militarily against Nasr, Anushtakin secured an agreement with the Byzantine Empire, Nasr's ostensible protector; the 1035 Byzantine-Fatimid truce forbade any Fatimid aggression against Mirdasid Aleppo, "for it was a town subject to [Byzantine] tribute".Smoor 1985, p. 198.
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The rijsttafel was created to provide a festive and official type of banquet that would represent the multi-ethnic nature of the Indonesian archipelago. Dishes were assembled from many of the far flung regions of Indonesia, where many different cuisines exist, often determined by ethnicity and culture of the particular island or island group — from Javanese favourite sateh, tempeh and seroendeng, to vegetarian cuisine gado-gado and lodeh with sambal lalab from Batavia and Preanger. From spicy rendang and gulai curry from the Minangkabau region in Sumatra, to East Indies ubiquitous dishes nasi goreng, soto ayam, and kroepoek crackers. Also Indonesian dishes from hybrid influences; such as Chinese babi ketjap, loempia, and bami to European beef smoor.
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Bread, butter and margarine, sandwiches filled with ham, cheese or fruit jam, poffertjes, pannekoek and Dutch cheeses are commonly consumed by colonial Dutch and Indos during the colonial era. Some of native upperclass ningrat (nobles) and educated native were exposed to European cuisine; This cuisine was held in high esteem as the cuisine of the upper class of Dutch East Indies society. This led to adoption and fusion of European cuisine into Indonesian cuisine. Some dishes created during the colonial era were influenced by Dutch cuisine, including roti bakar (grilled bread), roti buaya, selat solo (solo salad), macaroni schotel (macaroni casserole), pastel tutup (Shepherd's pie), bistik jawa (Javanese beef steak), semur (from Dutch smoor), erten (pea soup), brenebon (kidney bean soup) and sop buntut.
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Soon, however, the Banu'l-Maghribi became involved in the intrigues between various factions of the Fatimid court, and in 1009/10, the powerful Christian vizier, Mansur ibn Abdun, convinced al-Hakim to have all the members of the family executed. According to the poet Ibn al-Qarih, who had been tutor to the Banu'l-Maghribi before the massacre, Abu'l-Qasim was largely responsible for this turn of events: in a polemical text (hija) written against him, Ibn al-Qarih accused him of "having been the indirect instigator of his family's ruination through his own intrigues" (P. Smoor). This provoked the reaction of the famous Syrian poet Abu'l-Ala al-Ma'arri, who had been in contact with Abu'l-Qasim and later wrote an elegy on the latter's death; nevertheless, in the exchange of letters that followed al-Ma'arri himself recognized that Abu'l-Qasim's intrigues played a role, although he tried to minimize this by ascribing them to "youthful ambition and inexperience, and their terrible result as being the ultimate effect of crushing Fate". Abu'l-Qasim was the only one of his family to escape death, and fled to the Jarrahids of Palestine in 1011.
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Among the extensive body of ekphrastic poems by Ibn al- Rūmī (d. 896), Pieter Smoor identified only one as a riddle: The solution to this riddle is the burning wick of an oil lamp. The diwān of Ibn al-Mu‘tazz (861-908) contains riddles on the penis, water-wheel, reed-pipe, palm-trees, and two on ships.Nefeli Papoutsakis, 'Ibn al-Muʿtazz the Epigrammatist: Some Notes on Length and Genre of Ibn al-Muʿtazz's Short Poems', Oriens, 40 (2012), 97-132 (p. 117), citing Muhammad Badī‘ Šarīf (ed.), Dīwān aš‘ār al-amīr Abī l-‘Abbās ‘Abdallāh b. Muḥammad al-Mu‘tazz, _D_ ahā’ir al-‘Arab (Cairo: Dār al- Ma‘ārif, 1977-78) and Yūnus Ahmad as-Sāmarrā’ī (ed.), Ši‘r Ibn al-Mu‘tazz: Qism 1: ad-Dīwān'; Qism 2: ad-Dirāsa, two parts in four volumes (Baghdad: Wizārat al-I‘lām, al-Ǧumhūrīya al-‘Irāqīa [Iraqi Ministry of Information], 1978), S969=B2/141/3 (penis); S1028=B203/2 (water-wheel); S1028=B2/204/2 (reed-pipe); S108UB2/229/2 (ship); S1102=B2/246/2 (palm-trees); S1110=B2/254/2 (ships). The dīwān of Al-Sarī al-Raffā’ (d. 973) contains several riddles on mundane objects, including a fishing net, candle, fan, fleas, a drum, and a fire-pot.
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