Of the Pictures of Eastern Nations, and the
_Jews_ at their Feasts, especially our
_Saviour_ at the Passover.
Concerning the Pictures of the _Jews_, and Eastern Nations at their
Feasts, concerning the gesture of our Saviour at the Passover, who is
usually described sitting upon a stool or bench at a square table, in
the middest of the twelve, many make great doubt; and (though they
concede a table-gesture) will hardly allow this usual way of Session.
Wherein restraining no mans enquiry, it will appear that accubation, or
lying down at meals was a gesture used by very many Nations. That the
_Persians_ used it, beside the testimony of humane Writers, is deducible
from that passage in _Esther_[SN: Esther 7.]. That when the King
returned into the place of the banquet of wine, _Haman_ was fallen upon
the bed whereon _Esther_ was. That the _Parthians_ used it, is evident
from _Athenæus_, who delivereth out of _Possidonius_, that their King
lay down at meals, on an higher bed than others. That _Cleopatra_ thus
entertained _Anthony_, the same Author manifesteth when he saith, she
prepared twelve Tricliniums. That it was in use among the _Greeks_, the
word Triclinium implieth, and the same is also declarable from many
places in the Symposiacks of _Plutarch_. That it was not out of fashion
in the days of _Aristotle_, he declareth in his politicks; when among
the Institutionary rules of youth, he adviseth they might not be
permitted to hear Iambicks and Tragedies before they were admitted unto
discumbency or lying along with others at their meals. That the _Romans_
used this gesture at repast, beside many more, is evident from
_Lipsius_, _Mercurialis_, _Salmasius_ and _Ciaconius_, who have expresly
and distinctly treated hereof.
Now of their accumbing places, the one was called Stibadion and Sigma,
carrying the figure of an half Moon, and of an uncertain capacity,
whereupon it received the name of Hexaclinon, Octoclinon, according unto
that of _Martial_,
_Accipe Lunata scriptum testudine Sigma:
Octo capit, veniat quisquis amicus erit._
Hereat in several ages the left and right horn were the principal
places, and the most honorable person, if he were not master of the
feast, possessed one of those rooms. The other was termed Triclinium,
that is, Three beds about a table, as may be seen in the figures
thereof, and particularly in the _Rhamnusian_ Triclinium, set down by
_Mercurialis_[SN: Merc. De Arte Gymnastica.]. The customary use hereof
was probably deduced from the frequent use of bathing, after which they
commonly retired to bed, and refected themselves with repast; and so
that custom by degrees changed their cubiculary beds into discubitory,
and introduced a fashion to go from the bathes unto these.
[Sidenote: _The ancient gesture or position of the body at feasts._]
As for their gesture or position, the men lay down leaning on their left
elbow, their back being advanced by some pillow or soft substance: the
second lay so with his back towards the first, that his head attained
about his bosome; and the rest in the same order. For women, they sat
sometimes distinctly with their sex, sometime promiscuously with men,
according to affection or favour, as is delivered by _Juvenal_,
_Gremio jacuit nova nupta mariti._
And by _Suetonius_ of _Caligula_, that at his feasts he placed his
sisters, with whom he had been incontinent, successively in order below
him.
Again, As their beds were three, so the guests did not usually exceed
that number in every one; according to the ancient Laws, and proverbial
observations to begin with the Graces, and make up their feasts with the
Muses. And therefore it was remarkable in the Emperour _Lucius Verus_,
that he lay down with twelve: which was, saith _Julius Capitolinus,
præter exempla majorum_, not according to the custom of his
Predecessors, except it were at publick and nuptial suppers. The regular
number was also exceeded in this last supper, whereat there were no less
than thirteen, and in no place fewer than ten, for, as _Josephus_
delivereth, it was not lawful to celebrate the Passover with fewer than
that number.
Lastly, For the disposing and ordering of the persons: The first and
middle beds were for the guests, the third and lowest for the Master of
the house and his family; he always lying in the first place of the last
bed, that is, next the middle bed; but if the wife or children were
absent, their rooms were supplied by the Umbræ, or hangers on, according
to that of _Juvenal_ [SN: _Who the Umbræ were at banquets._]----_Locus
est et pluribus Umbris._ For the guests, the honourablest place in every
bed was the first, excepting the middle or second bed; wherein the most
honourable Guest of the feast was placed in the last place, because by
that position he might be next the Master of the feast [SN: _Iul.
Scalig. familiarium exercitationum Problema 1._]. For the Master lying
in the first of the last bed, and the principal Guest in the last place
of the second, they must needs be next each other; as this figure doth
plainly declare, and whereby we may apprehend the feast of _Perpenna_
made unto _Sertorius_, described by _Salustius_, whose words we shall
thus read with _Salmasius_: _Igitur discubuere, Sertorius inferior in
medio lecto, supra Fabius; Antonius in summo; Infra Scriba Sertorii
Versius; alter scriba Mæcenas in Imo, medius inter Tarquitium et Dominum
Perpennam._
Ultimus
Honoratissimus Locus Summus
Infra Medius Supra
+--------------------------------+
|L. Fabius Locus Vacuus Sertorius|
| Medius Lectus |
+----------+--------------------------------+------------+
L | | | |
o S | | | | U
c e | | | |I l
u u S| | | |n t
s u|Perpenna | |Versinis |f i
D p|Dominus | | |r m
S o r| | | |a u
u m a| | | | s
m i | | | |
m n | | | |
u i | | | |
s | | | |
| | | |
M| | | |M
e| | |Locus |e
d|Mæcenas | |Vacuus |d
i|Imus | |Summus |i
u|Lectus | |Lectus |u
s| | | |s
| | | |
| | | | P
U| | | | S r
l| | | | e i
t| | | |S u m
i|Tarquitius| | Antonius |u u
m| | | |p S s
u| | | |r u
s| | | |a m L
| | | | m o
| | | | u c
| | | | s u
| | | | s
At this feast there were but seven; the middle places of the highest and
middle bed being vacant; and hereat was _Sertorius_ the General and
principal guest slain. And so may we make out what is delivered by
_Plutarch_ in his life, that lying on his back, and raising himself up,
_Perpenna_ cast himself upon his stomack; which he might very well do,
being Master of the feast, and lying next unto him. And thus also from
this Tricliniary disposure, we may illustrate that obscure expression of
_Seneca_; That the Northwind was in the middle, the North-East on the
higher side, and the North-West on the lower. For as appeareth in the
circle of the winds, the North-East will answer the bed of _Antonius_,
and the North-West that of _Perpenna_.
That the custom of feasting upon beds was in use among the _Hebrews_,
many deduce from _Ezekiel_[SN: Ezek. 23.]. Thou sattest upon a stately
bed, and a table prepared before it. The custom of Discalceation or
putting off their shoes at meals, is conceived to confirm the same; as
by that means keeping their beds clean; and therefore they had a
peculiar charge to eat the Passover with their shooes on; which
Injunction were needless, if they used not to put them off. However it
were in times of high antiquity, probable it is that in after ages they
conformed unto the fashions of the _Assyrians_ and Eastern Nations, and
lastly of the _Romans_, being reduced by _Pompey_ unto a Provincial
subjection.
That this discumbency at meals was in use in the days of our Saviour, is
conceived probable from several speeches of his expressed in that
phrase, even unto common Auditors, as _Luke_ 14. _Cum invitatus fueris
ad nuptias, non discumbas in primo loco_, and besides many more,
_Matthew_ 23. When reprehending the _Scribes_ and _Pharises_, he saith,
_Amant protoclisias, id est, primos recubitus in cænis, et
protocathedrias, sive, primas cathedras, in Synagogis_: wherein the
terms are very distinct, and by an Antithesis do plainly distinguish the
posture of sitting, from this of lying on beds. The consent of the
_Jews_ with the _Romans_ in other ceremonies and rites of feasting,
makes probable their conformity in this. The _Romans_ washed, were
anointed, and wore a cenatory garment: and that the same was practised
by the _Jews_, is deduceable from that expostulation of our Saviour with
_Simon_[SN: Luke 7.], that he washed not his feet, nor anointed his head
with oyl; the common civilities at festival entertainments; and that
expression of his concerning the cenatory or wedding garment [SN: Matth.
22.]; and as some conceive of the linnen garment of the young man or St.
_John_; which might be the same he wore the night before at the last
Supper.
That they used this gesture at the Passover, is more than probable from
the testimony of _Jewish_ Writers, and particularly of _Ben-maimon_
recorded by _Scaliger De emendatione temporum_. After the second cup
according to the Institution. [SN: Exod. 12.] The Son asketh, what
meaneth this service? Then he that maketh the declaration, saith, How
different is this night from all other nights? for all other nights we
wash but once but this night twice; all other we eat leavened or
unleavened bread, but this only leavened; all other we eat flesh
roasted, boyled or baked, but this only roasted, all other nights we eat
together lying or sitting, but this only lying along. And this posture
they used as a token of rest and security which they enjoyed, far
different from that at the eating of the Passover in _Ægypt_.
That this gesture was used when our Saviour eat the Passover, is not
conceived improbable from the words whereby the Evangelists express the
same, that is, ἀναπίπτειν, ἀνακεῖσθαι, κατακεῖσθαι, ἀνακλειθῆναι, which
terms do properly signifie this Gesture in _Aristotle_, _Athenæus_,
_Euripides_, _Sophocles_, and all humane Authors; and the like we meet
with in the paraphrastical expression of _Nonnus_.
Lastly, If it be not fully conceded, that this gesture was used at the
Passover, yet that it was observed at the last supper, seems almost
incontrovertible: for at this feast or cenatory convention, learned men
make more than one supper, or at least many parts thereof. The first was
that Legal one of the Passover, or eating of the Paschal Lamb with
bitter herbs, and ceremonies described by _Moses_. Of this it is
said, [SN: Matth. 26.] then when the even was come he sat down with the
twelve. This is supposed when it is said, [SN: John 13.] that the supper
being ended, our Saviour arose, took a towel and washed the disciples
feet. The second was common and Domestical, consisting of ordinary and
undefined provisions; of this it may be said, that our Saviour took his
garment, and sat down again, after he had washed the Disciples feet, and
performed the preparative civilities of suppers; at this 'tis conceived
the sop was given unto _Judas_, the Original word implying some broath
or decoction, not used at the Passover. The third or latter part was
Eucharistical, which began at the breaking and blessing of the bread,
according to that of _Matthew_, And as they were eating, Jesus took
bread and blessed it.
Now although at the Passover or first supper, many have doubted this
Reclining posture, and some have affirmed that our Saviour stood; yet
that he lay down at the other, the same men have acknowledged, as
_Chrysostom_, _Theophylact_, _Austin_, and many more. And if the
tradition will hold, the position is unquestionable; for the very
Triclinium is to be seen at _Rome_, brought thither by _Vespasian_, and
graphically set forth by _Casalius_[SN: De veterum ritibus.].
Thus may it properly be made out; what is delivered, _John_ 13. _Erat
recumbens unus ex Discipulis ejus in sinu Jesu quem diligebat_; Now
there was leaning on Jesus bosom one of his Disciples whom Jesus loved;
which gesture will not so well agree unto the position of sitting, but
is natural, and cannot be avoided in the Laws of accubation. And the
very same expression is to be found in _Pliny_, concerning the Emperour
_Nerva_ and _Veiento_ whom he favoured; _Cœnabat Nerva cum paucis,
Veiento recumbebat proprius atque etiam in sinu_; and from this custom
arose the word ἐπιστήθιος, that is, a near and bosom friend. And
therefore _Causabon_ [SN: _Not_ in Evan.] justly rejecteth
_Theophylact_; who not considering the ancient manner of decumbency,
imputed this gesture of the beloved Disciple unto Rusticity, or an act
of incivility. And thus also have some conceived, it may be more plainly
made out what is delivered of _Mary Magdalen_[SN: Luke 7.]. That she
stood at Christs feet behind him weeping, and began to wash his feet
with tears, and did wipe them with the hairs of her head. Which actions,
if our Saviour sat, she could not perform standing, and had rather stood
behind his back, than at his feet. And therefore it is not allowable,
what is observable in many pieces, and even of _Raphael Urbin_; wherein
_Mary Magdalen_ is pictured before our Saviour, washing his feet on her
knees; which will not consist with the strict description and letter of
the Text.
Now whereas this position may seem to be discountenanced by our
Translation, which usually renders it sitting, it cannot have that
illation, for the _French_ and _Italian_ Translations expressing neither
position of session or recubation, do only say that he placed himself
at the table; and when ours expresseth the same by sitting, it is in
relation unto our custom, time, and apprehension. The like upon occasion
is not unusual: so when it is said, _Luke_ 4. πτύξας τὸ βιβλίον, and the
Vulgar renders it, _Cum plicasset librum_, ours translateth it, he shut
or closed the book; which is an expression proper unto the paginal books
of our times, but not so agreeable unto volumes or rolling books in use
among the _Jews_, not only in elder times, but even unto this day. [SN:
_What_ Denarius, _or the penny in the Gospel is_.] So when it is said,
the _Samaritan_ delivered unto the host two pence for the provision of
the _Levite_; and when our Saviour agreed with the Labourers for a penny
a day, in strict translation it should be seven pence half penny; and is
not to be conceived our common penny, the sixtieth part of an ounce. For
the word in the Original is δηνάριον, in Latine, _Denarius_, and with
the _Romans_ did value the eight part of an ounce, which after five
shillings the ounce amounteth unto seven pence half penny of our money.
Lastly, Whereas it might be conceived that they eat the Passover
standing rather than sitting, or lying down, according to the
Institution, _Exod._ 12. [SN: _Ceremonies of the Passover omitted._]
Thus shall you eat, with your loins girded, your shooes on your feet,
and your staff in your hand; the _Jews_ themselves reply, this was not
required of succeeding generations, and was not observed, but in the
Passover of _Ægypt_. And so also many other injunctions were afterward
omitted, as the taking up of the Paschal Lamb, from the tenth day, the
eating of it in their houses dispersed; the striking of the blood on the
door posts, and the eating thereof in hast. Solemnities and Ceremonies
primitively enjoyned, afterward omitted; as was also this of station,
for the occasion ceasing, and being in security, they applied
themselves unto gestures in use among them.
Now in what order of recumbancy Christ and the Disciples were disposed,
is not so easily determined. _Casalius_ from the Lateran Triclinium will
tell us, that there being thirteen, five lay down in the first bed, five
in the last, and three in the middle bed; and that our Saviour possessed
the upper place thereof. That _John_ lay in the same bed seems plain,
because he leaned on our Saviours bosom. That _Peter_ made the third in
that bed, conjecture is made, because he beckened unto _John_, as being
next to him, to ask of Christ, who it was that should betray him. That
_Judas_ was not far off seems probable, not only because he dipped in
the same dish, but because he was so near, that our Saviour could hand
the sop unto him.