CAP. XI. Their Food.

AS for what concerns their Ta∣ble, they ate sitting, as the Greeks in the days of Homer: And 'tis necessary to observe it for the distinction of times. For after∣wards it is said, since the Reign of the Persians,* that they did eat lying upon beds like the Persians and the Eastern people, from whom the Greeks and Romans borrowed like∣wise that custom. The Regular people did eat after having wrought,* and that very late. For this cause to eat and drink in the morn∣ing denotes Disorder and Debauch∣ery.* Very plain was their Food: For the most part they talked only of eating bread and drinking water. From whence it comes, that the word Bread is usually taken in Scri∣pture for all manner of meats. They broke their bread without cutting it, because they only made little Page  85 long or thin loaves, as is still done in several Countries. The first favour,* Boaz granted to Ruth, was to drink of the same water with his People, to come eat with him and to dip her bread in vine∣gar: And we see by the Comple∣ments she made him, that this fa∣vour was no small one.* We may judge of their most ordinary Victuals by the entertainments,* which David received on sundry occasions form Abigail,* from Ziba and from Barzillai, and by the Pro∣visions those people brought, who came to him in Hebron. The different kinds shewn there, are bread and wine, wheat and barley, flower of them both, beans and len∣tels,* dryed Pease, Grapes and Figs, Honey,* Butter, Oyl, Sheep, Oxen, and fatted Calves. Among these particulars were several sorts of grain and pulse; which were indeed the most ordinary food of the An∣cient Egyptians: And the Romans in the best times, and when they most of all applyed themselves to Agriculture, did scarcely live on any thing else. 'Tis well known, Page  86 from whence comes the illustrious names of Fabius, Piso, Cicero, and Lentulus. We see the use, that the Israelites made of Milk by the counsel (and command) of the wise-man:* Thou shalt have Goats Milk enough for thy food and for the maintenance of thy Household. Tho it was permitted them to eat fish, I don't see, there is mention made of their doing so, but in the latter times. 'Tis believed, that the Ancients despis'd it as a sustenance too light and delicate •or robust and hearty men: nor is there indeed any report made thereof in Homer, or in any Grecian Writer of the Heroitick times.* Neither do we find among the Hebrews any Sauces or Ragousts: Their feasts were composed of fat and solid meats. They reckon'd Milk and Honey for the greatest Delicacies imagi∣nable. And truly, before that Su∣gar was brought from the Indies, no∣thing was known more pleasing to the tast than honey.* The Offer∣ings commanded by the Law, shew that in the days of Moses they had di∣vers sorts of Pastries, some mingled Page  87 with and others fryed in Oyl.

Here is now an occasion to speak of the distinction of meats allowed or prohibited by the Law. It was not peculiar to the Hebrews to ab∣stain from certain living Creatures out of a Principle of Religion: The people round about 'em did the same. The Syrians did eat no flesh; and some have been of O∣pinion,* that it was likewise out of Superstition, that the Greeks did ab∣stain from it. The Egyptians of Thebes ate no mutton, because they adored Amnon under the •i∣gure of a Ram. Besides they ab∣stained from Goats,* and Sacrificed sheep. The Egyptian Priests abstain∣ed from all meats and drinks, that were fetch'd from abroad: And as to what the Country produc'd, they abstain'd from Creatures, whose Feet were round or divid∣ed into several toes or claws, or which had no horns; as also from Birds of Prey. Several ate no∣thing, that had life: And in their times of Purification they abstain∣ed likewise from Eggs.* In Egypt Swine's flesh was held for unclean. Page  88 Whosoever had toucht an Hog but as he past by, went presently to wash himself and his cloaths. So∣crates forbad the breeding of them in his Republick, as creatures rendring no Service, and of no far∣ther use than for the Table. All the World knows, that still at this Day the Indian Bramins neither eat nor kill any kind of Living thing: And 'tis certain, they have conti∣nued this Humour for above two thousand years.

Therefore the Law of Moses had nothing new or extraordinary in this point: But it was necessary to restrain the people within reasona∣ble bounds, to hinder them from imitating the Superstitions of their neighbours, without giving them on the other side an entire Liberty which they might have abused. For this abstinence from certain meats was useful both for Health and for Manners. It serv'd not only to quell their unruly Spirits, that God had impos'd upon 'em that Yoke, but likewise to divert them from things hurtful. They were forbidden to eat of blood Page  89 or of Fat; both being difficult to digest. Swines flesh is also very heavy upon the Stomach. The same holds good with those Fish, that have no scales, whose Flesh is oily and fat, whether it be deli∣cate as that of Eeles, or it be hard as that of Tunnies, Whales and other Fishes of that kind.* Thus we might render natural reasons for the greatest part of these Pro∣hibitions, as Clemens Alexandrinus has well observed. As to the moral reasons, the Ingenious have ever counted Gluttony for a Vice, that was first to be subdued,* as being the source of most others. The Socratick Philosophers preach∣ed up Sobriety so very much, that Plato did not believe,* that any thing was to be done in Sicily to∣wards the correction of manners, as long as people ate there two great Meals aday. And it is observed, that the aim of Pythagoras his abstinence was to render men Just and Disinteressed, by accustoming them to live on a little. Now one of the chief branches of Glutto∣ny is the desire of Variety of Meats. Page  90 A too great quantity does very soon disgust: But as the diversi∣ty is Infinite, the desire of 'em is Insatiable.