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.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,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;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.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,Matth. 26. then when the even was come he sat down with the twelve. This is supposed when it is said,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.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 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.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. 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.