The Maldivian islanders eat alone. They retire into the most hidden
parts of their houses; and they draw down the cloths that serve as
blinds to their windows, that they may eat unobserved. This custom
probably arises from the savage, in early periods of society, concealing
himself to eat: he fears that another, with as sharp an appetite, but
more strong than himself, should come and ravish his meal from him. The
ideas of witchcraft are also widely spread among barbarians; and they
are not a little fearful that some incantation may be thrown among their
victuals.
In noticing the solitary meal of the Maldivian islander, another reason
may be alleged for this misanthropical repast. They never will eat with
any one who is inferior to them in birth, in riches, or dignity; and as
it is a difficult matter to settle this equality, they are condemned to
lead this unsocial life.
On the contrary, the islanders of the Philippines are remarkably social.
Whenever one of them finds himself without a companion to partake of his
meal, he runs till he meets with one; and we are assured that, however
keen his appetite may be, he ventures not to satisfy it without a
guest.[54]
Savages, says Montaigne, when they eat, "_S'essuyent les doigts aux
cuisses, à la bourse des génitoires, et à la plante des pieds_." We
cannot forbear exulting in the polished convenience of napkins!
The tables of the rich Chinese shine with a beautiful varnish, and are
covered with silk carpets very elegantly worked. They do not make use of
plates, knives, and forks: every guest has two little ivory or ebony
sticks, which he handles very adroitly.
The Otaheiteans, who are naturally social, and very gentle in their
manners, feed separately from each other. At the hour of repast, the
members of each family divide; two brothers, two sisters, and even
husband and wife, father and mother, have each their respective basket.
They place themselves at the distance of two or three yards from each
other; they turn their backs, and take their meal in profound silence.
The custom of drinking at different hours from those assigned for eating
exists among many savage nations. Originally begun from necessity, it
became a habit, which subsisted even when the fountain was near to them.
A people transplanted, observes an ingenious philosopher, preserve in
another climate modes of living which relate to those from whence they
originally came. It is thus the Indians of Brazil scrupulously abstain
from eating when they drink, and from drinking when they eat.[55]
When neither decency nor politeness is known, the man who invites his
friends to a repast is greatly embarrassed to testify his esteem for his
guests, and to offer them some amusement; for the savage guest imposes
on himself this obligation. Amongst the greater part of the American
Indians, the host is continually on the watch to solicit them to eat,
but touches nothing himself. In New France, he wearies himself with
singing, to divert the company while they eat.
When civilization advances, men wish to show their confidence to their
friends: they treat their guests as relations; and it is said that in
China the master of a house, to give a mark of his politeness, absents
himself while his guests regale themselves at his table with undisturbed
revelry.[56]
The demonstrations of friendship in a rude state have a savage and gross
character, which it is not a little curious to observe. The Tartars pull
a man by the ear to press him to drink, and they continue tormenting him
till he opens his mouth; then they clap their hands and dance before
him.
No customs seem more ridiculous than those practised by a Kamschatkan,
when he wishes to make another his friend. He first invites him to eat.
The host and his guest strip themselves in a cabin which is heated to an
uncommon degree. While the guest devours the food with which they serve
him, the other continually stirs the fire. The stranger must bear the
excess of the heat as well as of the repast. He vomits ten times before
he will yield; but, at length obliged to acknowledge himself overcome,
he begins to compound matters. He purchases a moment's respite by a
present of clothes or dogs; for his host threatens to heat the cabin,
and oblige him to eat till he dies. The stranger has the right of
retaliation allowed to him: he treats in the same manner, and exacts the
same presents. Should his host not accept the invitation of him whom he
had so handsomely regaled, in that case the guest would take possession
of his cabin, till he had the presents returned to him which the other
had in so singular a manner obtained.
For this extravagant custom a curious reason has been alleged. It is
meant to put the person to a trial, whose friendship is sought. The
Kamschatkan who is at the expense of the fires, and the repast, is
desirous to know if the stranger has the strength to support pain with
him, and if he is generous enough to share with him some part of his
property. While the guest is employed on his meal, he continues heating
the cabin to an insupportable degree; and for a last proof of the
stranger's constancy and attachment, he exacts more clothes and more
dogs. The host passes through the same ceremonies in the cabin of the
stranger; and he shows, in his turn, with what degree of fortitude he
can defend his friend. The most singular customs would appear simple, if
it were possible for the philosopher to understand them on the spot.
As a distinguishing mark of their esteem, the negroes of Ardra drink out
of one cup at the same time. The king of Loango eats in one house, and
drinks in another. A Kamschatkan kneels before his guests; he cuts an
enormous slice from a sea-calf; he crams it entire into the mouth of his
friend, furiously crying out "_Tana!_"--There! and cutting away what
hangs about his lips, snatches and swallows it with avidity.
A barbarous magnificence attended the feasts of the ancient monarchs of
France. After their coronation or consecration, when they sat at table,
the nobility served them on horseback.