past, under some trees, near a well of water, to alight and partake, as Zech. iii, 10. The regular meals were, dinner a little before noon, and supper in the evening. The latter was the principal meal; see Mark vi, 21. Martha and

Mary's entertainment to Jesus was a supper, John xii, 2: see also Luke xiv, 16. Our Lord's intercourse with those who love him is described as a' supper, Rev. iii, 20. The feast of the passover was in the evening.

The Hebrews did not eat with the neighboring nations. We are not told in the Bible when they began to separate themselves in this manner; but it was the custom in Joseph's time, although in that instance it appears to have arisen from objections on the part of the Egyptians: see Gen. xliii, 32. The Jews in our Saviour's time did not eat with the Samaritans, John iv, 9; and they objected to our Lord's eating with publicans and sinners, Matt. ix, 11. This custom was so strictly observed, that when God was about to extend his Church to the Gentiles, he sent an especial vision to St. Peter, to show that it might be discontinued. Peter was blamed by the other apostles for eating with Cornelius, Acts xi, 3; and from several passages in the Epistles, we find that the early Christians abstained from meat offered unto idols. As these sacrifices were offered at all solemn feasts, and on many other occasions connected with idolatrous practices, the Christians separated from eating with the heathens in general, and sometimes were over scrupulous, 1 Cor. x, 25-28.

Although these ceremonial observances were not enjoined on the early Christians among the Gentiles, yet the apostle Paul cautions against evil arising to others from using this liberty. Much care should be taken by strong-minded believers, not to give occasions for mistake to weaker brethren, 1 Cor. viii, 7-13; x, 23, 32, 33.

It is still the custom in China, Persia, and many other countries, for the guests to have little tables or trays placed on the floor, upon which dishes are set for them. In India many persons never eat out of the same dish as others, believing it would be sinful to do so; and thinking that their dishes are polluted and spoiled if touched by persons of another religion. If so touched, they break them, as the Jews were to break their earthen vessels when touched by an unclean animal. This assists in explaining

the apostle's words: "Touch not; taste not; handle not." Dr. Clarke found a similar custom among the Turks. He was one night entertained very kindly by a Turk and his family; after leaving the place the next morning, Dr. Clarke returned for a book he had left behind, when he found his kind host and all the family employed in breaking and throwing away the earthenware plates and dishes from which the guests had eaten, and purifying the other utensils and articles of furniture by passing them through fire or water. See Lev. xi, 33. These things may well teach us, that the followers of Christ are to keep themselves apart from the world, and show that they should be ready even to suffer loss that they may do so. Indeed, one ob

ject of the numerous injunctions to which the Israelites were commanded to attend, appears to have been, to render it a matter of duty, as well as of inclination, to keep themselves a separate people.

Elkanah, the father of Samuel, distributed portions of provisions to each of his wives separately, 1 Sam. i, 4, 5. It is still the custom in the countries of the East, when there is more than one wife, for each to be separate, as much as the means of the family will afford. When en

tertaining strangers, as well as in eating and drinking in general, there appears to have been great plenty, but not much care or delicacy in preparing the provision. It was deemed a mark of favor to send the guests a great deal of any dish: thus the mess or portion which Joseph sent to Benjamin was five times greater than was sent to any other of his brethren, (Gen. xliii, 34,) and probably of different sorts of food.

Lane describes a round tray of tinned copper being placed on a stool, so as to serve for a table; twelve will crouch round such a tray, three feet wide. Each then bares his arm to the elbow, saying in a low voice, “In the name of God." The dishes are placed upon the tray, two or three at a time, or singly in succession, the guests taking the food with the thumb and two fingers of the right hand; but using spoons, or perhaps the hollow of the hand, for liquids. To pull out a morsel and offer it to another is deemed polite. Their manner of eating with the fingers is more delicate than would be supposed.

It is still an honor to receive a portion from the table of the master of the feast, if he is a great man. A modern traveler, who dined in the presence of an Eastern king, describes his majesty as tearing a handful of meat from a quarter of lamb, which stood before him, and sending it to his guest as a mark of honor. This custom also prevails in China. Van Braam, the Dutch ambassador, relates that some bones of mutton, with half the meat gnawed off, were sent to him from the table of the emperor, and he was told it was a great honor! Knives and forks never have been used in the East as among us.

This renders the washing of hands both before and after meat a necessary ceremony. Hartley describes it as being done by a servant going round and pouring water over the hands of each guest. Thus (2 Kings iii, 11) Elisha is described as having "poured water on the hands of Elijah," to signify he had served that great prophet as an attendant. The Jewish washings before meat, (Mark vii, 1–4; Luke xi, 37, 38,) were accompanied by peculiar ceremonies of how much of the hand and arm should be washed.

It was not usual for women to appear and eat with men: this was observed by all ranks. Vashti refused to come to the feast of the king Ahasuerus, Esth. i, 12. The ancient

Hebrews probably sat down upon the ground at meals, round a low table or a mat, upon which the dishes were placed: see 1 Sam. xvi, 11, marginal reading, and Psalm cxxviii, 3. The Babylonians and Persians used to recline or lie down upon table beds, something like our sofas, while they were eating; and some among the Jews, after a time, adopted this custom, Amos vi, 4–7. The guests at the royal banquets or feasts (Esth. i, 6; vii, 8) were placed on beds. Our Lord reclined in this manner when Mary anointed his feet, (John xii, 3,) and when the beloved apostle John leaned his head upon his bosom, (John xiii, 25,) at the last supper. His feet were not placed like ours when we sit, but as he reclined they were easily touched, or wiped, by any one coming behind him. (See the representations of reclining at table, p. 18.) Modern travelers in Judea have noticed, that while persons are at dinner, others freqently enter the room, sit down behind the guests, and converse with them, as the woman mentioned, Luke vii, 38.

The Eastern attendants are accustomed to wait with much respect, looking for mere signs, often scarcely perceived by a guest. This illustrates the eyes of servants looking to the hand of their master, (Psa. cxxiii, 2,) and shows how we

should look unto our Lord. M'Cheyne describes the servants, who brought pipes and coffee, as "watching the slightest motion" of the hands of the guests. Jowett and Lane describe the wives and females of the family attending till the master has done his meal, before they partake. Thus Sarah, (Gen. xviii, 9,) and Martha, John xii, 2.

The following custom, observed by the modern Jews after the practice of their forefathers, strongly reminds us of what passed at the last supper. Before they sit down, they wash their hands very carefully, like the Pharisees of old, Mark vii, 3; they say that it is necessary to do so. A blessing is then asked. The master, or chief person, takes a loaf, and, breaking it, says, "Blessed art thou, O Lord our God, the King of the world, who producest bread out of the earth." The guests answer, "Amen," and the bread is distributed to them.

He then takes the vessel which holds the wine in his right hand, and says, "Blessed art thou, O Lord our God, King of the world, who hast created the fruit of the vine." The 23d Psalm is then repeated. When the meal is finished, the master takes a piece of bread, which has been left on purpose, and filling a glass or cup with wine, says, "Let us bless Him of whose benefits we have partaken:" the company reply, "Blessed be He who has heaped his favors on us, and has now fed us on his goodness.' The master then repeats a prayer, thanking God for his many benefits granted to Israel, entreating him to have pity upon Jerusalem and the temple, to restore the throne of David, to send Elias and the Messiah, and to deliver them from their low state. The guests all answer, "Amen," and repeat Psalm xxxiv, 9, 10: then each guest drinks a little of the wine that is left, and goes from the table.

These customs are appointed to be observed by the modern Jews, as well as those of old; but, like asking a blessing among those who are called Christians, it is too often forgotten. An author well observes, "A graceless meal cannot be expected to prove a wholesome meal."

It is still usual among Eastern nations to break their bread into small pieces, and dip them into such dishes as contain liquids. The Israelites used to do so. Boaz told Ruth to dip her morsel in the vinegar, Ruth ii, 14. By giving one of these sops to Judas, our Lord pointed him