Vitellius was renowned for this kind of nocturnal debauchery;[XXIX_72] others shone in the second rank, but no one equalled that monarch-cook, who made the empire a market, and his shameful reign an unceasing banquet.
Sensual enjoyments, and every variety of barbarity that follows in their train, were carried to the highest pitch. There was something vast and monstrous, of which nothing can give us an idea, in the eclipse of mind, and the depravity of their hearts. All that force of intelligence and will which, under the influence of Christian spiritualism, has revealed itself in modern times by so many chivalric inspirations, so many moral institutions, so many scientific discoveries, so many industrial works, then ingulfed in the senses, was taxed solely for their gratification. The sensual organization of man had acquired a development apparently as vast as that of intelligence, because intelligence had become the handmaid of the senses: hence those colossal proportions in the tastes, the banquets, the pleasures of the ancients, when compared with ours, which make us regard them as an extinct race of giants, if we consider them in a sensual point of view; and as a race of pygmies, if we measure them by that power of ideas—that metaphysical and moral elevation—to which we have attained, and which would make a child of our days the catechist of all the philosophers of antiquity.[XXIX_73]
Down to the time of the conquest of the north of Europe by the Romans, the food was very simple. Chopped herbs boiled in cauldrons, served in wooden bowls on the hide of an ox, spread on the ground, in the midst of the forest; balls composed of different kinds of flour, and some strips of meat grilled on the embers—such was the food of our forefathers.[XXIX_74]
The table at which the Anglo-Saxons took their repasts, was covered with a very clean cloth. Each one received a horn cup, which contained some kind of pottage, or ale—the beverage for which they had a predilection.[XXIX_75] The plates with which Strutt has enriched his work give a satisfactory idea of the culinary intelligence of the nation. They had spits, knives, plates, and dishes in abundance. England was marching with giant strides towards civilization.[XXIX_76]
The Anglo-Saxons were particularly fond of boiled meat. They cut up the animal they intended to cook, put the pieces into a cauldron, supported by a tripod, and then lighted a fire on the ground. They stirred their ragoût incessantly with a long two-pronged fork, which also served them to take out the meat when it was done.[XXIX_77]
All the deplorable excesses of the Romans ought not to divert us from the fact, that religion and sound policy seem to have consecrated repasts in common, as one of the means best calculated to unite men more closely in the bonds of concord and friendship.[XXIX_78] The Scriptures furnish us with the first examples. Among the Israelites, the banquets which followed the sacrifices always took place in an assembly of relations, neighbours, or friends.[XXIX_79] They eat together and in public on wedding days and solemn festivals.[XXIX_80]
The first Christians promptly adopted this custom: their love feasts—their agapæ—were served in the church, after the Communion. The rich contributed to them abundantly; the poor according to their means; and the indigent who presented themselves with nothing in their hands, were received and treated as brethren.[XXIX_81] Admirable association of penury and opulence, which will never be replaced by the crude Utopias of modern philanthropy!
As an act of justice to Pagan legislators, we are compelled to say that sometimes they had excellent views, which go far to extenuate many of their aberrations. The laws of Minos prescribed to the Cretans the annual levy of an impost, the half of which was to be consecrated to the nourishment of the people. No one could eat alone; a certain number of families met together to take their repasts in common.[XXIX_82] At Lacedæmon, each one brought his share of the provisions necessary for the supper of the whole;[XXIX_83] or he sent at the commencement of the month to the steward of the common halls, wine, cheese, figs, a measure of flour, and a small sum of money to defray other expenses.[XXIX_84] Friendship, sobriety, and concord presided, without exception, at these meetings.
Solon decreed that the Athenians should assemble at the Prytanea to eat together—sometimes one, sometimes another—at the public expense. Each was invited in his turn, and was expected to be there on the day named.[XXIX_85] The Prytanea of Athens, Megara, Olympia, and Cyzica, contained a great number of porticoes, under which were the tables at which the citizens sat.