CHAPTER VI

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.