“501. CAROUSALS—PROVERBS 19:24; 23:30”

Carousals—Pro_19:24; Pro_23:30

Still seeking indications of usages and ideas connected with meals, we pause at Pro_19:24, where we read, “A slothful man hideth his hand in the dish, and will not so much as bring it to his mouth again.’’ In the authorized version it is “bosom” instead of “dish;” but this is an error, as the context alone would suffice to show. It is well known that the modern Orientals use neither knives, forks, nor (except for liquids) spoons, in eating; and we know that this was the same in old times, not only from the indications in ancient literature, but from the representations of banquets, in all of which, whether Egyptian, Greek, Roman, or Syrian, the persons are represented as taking their meat from the dish with their fingers. From this absence of instruments, it is necessary, in eating of certain dishes, such as rice or stews, not merely to pick up, or tear off a morsel, but to collect and detain it with the hand until it is conveyed to the mouth. He, however, is considered a coarse and vulgar feeder, who introduces much of his hand into the dish; the proper mode being to gather and take up the mouthful with three fingers only.

Eastern Mode of Eating—Hand in Dish

With this explanation, we apprehend the present text to mean that the slothful man will be guilty of the gross indecorum of hiding his hand in the dish, for the purpose of taking up a large handful, rather than be at the trouble of repeating the action between the dish and the mouth so frequently, as a becoming adherence to the rule of decorum would exact. For a man to “hide his hand in the dish,” is among the Orientals nearly as gross an impropriety, as it would be among ourselves for a man to put his hand into the dish at all.

But some will ask, “If it be true that no knives were used in eating, what, is the meaning of the passage in Pro_23:2, where a knife is expressly named in connection with eating?” The passage is, “When thou sittest to eat with a ruler, consider diligently what is before thee; and put a knife to thy throat if then be a man given to appetite.” It is nevertheless certain that the ancient Hebrews did not use knives at their meals; and if this text be carefully regarded, it has no more to do with the use of the knife in eating than the sword of Damocles had. It appears to mean, that on the occasion indicated, a man should eat as guardedly and circumspectly as if a knife were at his throat to destroy him—partly, we may suppose, out of regard to the august and dangerous presence in which he sits, and partly from the peril of being seduced into intemperance by the unusual dainties to be found at such a table. We have, however, some suspicion that the real point of the intended allusion is lost to us, from its being founded upon some conventional use of terms, now forgotten, or upon some once well-known incident, the memory of which is lost. Note: See Third Week—Tuesday.

In the same chapter (Pro_23:30), there is a strong rebuke of those who “tarry long at the wine,”—another indication that, as Solomon himself says, “there is nothing new under the sun,” for this is exactly what the Orientals are prone to do in their compotations. They have no notion of any enjoyment of wine apart from the exhilarating inebriety it produces; and hence when they do get drink, they usually indulge in it to the last degree of excess. Wine, as we all know, is forbidden to the Moslems, who now rule in Western Asia; but it is really much used, more or less secretly, by persons in easy circumstances. The consciousness of transgressing a law in even tasting wine, may, in some degree, promote excess; as when they have, as they consider, incurred the sin by drinking at all, they are apt to argue, perversely, that they may as well have the pleasure of drinking much—on the principle indicated in the vulgar adage, that it is as well to be hanged “for a sheep as for a lamb”—a principle which, in one application or another, has almost universal prevalence. So it is, however, that when a man wishes to entertain his friends with wine, they generally meet early, and continue at their work the whole day, or a day and night together, with intervals of eating, and with the accompaniment of songs, dances, and recitations. D’Arvieux relates that during his sojourn among the Arabs, near Mount Carmel, a wreck took place on the coast, from which one of the emirs secured two large casks of wine, and thereupon sent to the neighboring emirs, inviting them to come and help him to drink it. They gladly came, and continued drinking for two days and two nights, until not a drop of the wine was left. During this time they never quitted the table, except to rest in some corner of the tent, after which they resumed their places. When all was gone, they deliberated how to obtain a fresh supply of the pleasant bane, but seeing no prospects of success, they dispersed reluctantly to their several camps. This may remind us of the verse—“When I shall awake, I will seek it yet again.”

The curious old French traveller, Tavernier, relates that when he was in Persia, the king sent for him early one morning to the palace, where, with other favored persons, he was obliged to sit all the day, and till late at night, drinking wine with the Shah; but at last, he says, “the king growing sleepy, gave us leave to depart, which we did very willingly, having had hard labor for seventeen hours together!”

These are tolerably strong instances of “tarrying long at the wine.” In the last, the summons, “early in the morning,” is well worthy of notice, as corroborating a custom so adverse to European habits, to which there is distinct allusion by the prophet Isaiah (Isa_5:11)—“Woe to them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!” The instance we have quoted is not a solitary one, for the Persians habitually, when they have determined upon a debauch, as they too often do—though not now so often as formerly—commence early, regarding the morning as the best time for beginning to drink wine, and seldom leave off till night. This often takes place in gardens and orchards, in pavilions, or under the shade of trees, with fruits at hand, and amid the perfume of flowers.

In the Thousand and One Nights, we often read of removing “the table of viands,” and bringing in “the table of wine.” This is not usually the case now—the forbidden beverage being seldom introduced in general society either during or after meals, or at other times. Select parties are rather made up, as seems to have been frequently the case in Biblical times, for the express purpose of drinking wine. In modern Egypt, as Mr. Lane tells us, “the table of wine is thus prepared—a round japanned tray, or a glass dish, is placed on a low stool-like table. On this are generally arranged two cut-glass jugs, one containing wine, and the other rocoglio; and sometimes two or more bottles besides; several small glasses are placed with these; and glass saucers of fresh and dried fruits, and perhaps pickles; lastly, two candles, and often a bunch of flowers stuck in a candlestick, are put upon the tray.”

In one place (Pro_25:13), “the cold of snow in the time of harvest,” is named as “a very pleasant thing.” This has suggested that the Hebrews, during their warm summers, were accustomed to cool their drinks with snow or ice. This is highly probable, as the practice is of high antiquity, and still prevails in the East wherever snow or ice can be obtained. The Persians, for instance, consume great quantities during summer, preserving it for the purpose in pits in the way particularly described by Chardin. Note: Voyages, iv. 15. Edit. Langles. Snow is also preserved when it can be procured, as they are of opinion that drinks cooled with snow are more agreeable and colder than those into which ice is put. They know, in fact, and have known for ages, as probably did the Israelites, what, with all our parade of science, we have only lately discovered—that snow, stored away in mass, consolidates into an ice; colder and less easily melted than common ice; and therefore, preferable not only for convenience of storing but in actual use. Here, then, we have a reason why snow rather than ice is mentioned in this proverb. We make no question that this snow, frozen or unfrozen, was used in substance like our own ices, as well as for mixing with drinks. We read the other day “a tale of the Holy City,” entitled, “Zillah,” the author of which, although he falls into many strange errors, evinces generally a more extensive and accurate knowledge of ancient Jewish customs than many would think. In one place he describes refreshments as being served round in the palace of king Antigonus, some of which consisted of snow from Lebanon, preserved since the winter, and flavored with perfumes, so that it bore a pretty close resemblance to our modern ices.” We have not been able to trace the authority for this statement; but the facts we have already stated leave us in no doubt of its accuracy.

Presently after, in the same chapter (Pro_25:27), we read with much surprise that “it is not good to eat much honey.” We must remark, however, that honey was of far more importance formerly than it is now. There was no sugar, and honey had to supply its place, besides being eaten in its primary state. Vast quantities of it must therefore have been consumed; and the importance assigned to it in Scripture becomes intelligible. The injuriousness of excessive indulgence in honey, and that the honey of Palestine, is, however, historically attested. The English who attended Edward I into the Holy Land, died in great numbers, as they ventured in the month of June to attack a fortified place. This destruction is ascribed by the historian partly to the excessive heat, and partly to their inordinate indulgence in fruits and honey.

These facts, taken together, will be found to explain or illustrate many of the usages in this matter, to which the sacred writers refer.

Autor: JOHN KITTO