The Greeks called the time dedicated to drinking, eating, and conversation symposium (συμπόσιον, symposion). More than just a banquet, dinner, or meal, this was the moment when the act of eating itself transformed into a state of sociability.
This action goes beyond motor function and the body's need for nutrients; we also nourish ourselves with memories associated with different meals (Notario Pacheco, 2011, p. 66) and strengthen solidarity (Grignon, 2012, p. 11). These aspects were already known to the ancient Greeks who used numerous acts of gathering around a table to discuss issues, reconcile enemies, or unite strangers (Grignon, 2012; Puente, 2007; Reyero, 2000).
Gastronomy as we know it today was unknown to the ancient Greeks. On the other hand, there are hundreds of written and visual sources about how different aspects were carried out around the act of eating. As early as the second century BC, authors like Aristotle mentioned the types of fish consumed and the kinds of bread produced (Monroy, 2000, pp. 2-5). A century later, Athenaeus of Naucratis (2016) in his work The Banquet of the Learned would speak about recipes and the process of banquets. These writings, along with others like Homer's Odyssey or Iliad, addressed eating as something entirely dependent on humans and their deities, making it impossible to reference women, men, goddesses, and gods without mentioning aspects about the art of eating, the food consumed, or the importance of banquets.
The importance of the symposium, which must be noted was entirely masculine, lies in the willingness of the diners to converse and strengthen bonds between themselves. Banquets, like symposia, were a way to make visible community ties but also served as a moment for groups with shared divine and political references to meet within an entire sphere of ritual divinity as well as politics (Reyero, 2000, pp. 23 and 230).
The Greeks' obsession with sharing meals and food with friends or strangers stems from a term known to all: hospitality. Many classical Greek authors refer to the almost obligatory nature of hospitality, which had «a sacred, moral, and social duty» (Coelho, 2014, p.509).
Myths and religion encompass the importance of hospitality in ancient Greek cosmology. The myth of Philemon and Baucis is a clear example of how hospitality was expected from humans by the gods. Zeus rewards the elderly Philemon and Baucis after they offered him food, rest, and cleanliness as an act of kindness (Coelho, 2014, p. 506).
Epic literature is also an example of this hospitality aimed at creating or reinforcing bonds. We can take the Iliad as an example. An instance of these banquets is narrated in Chapter IX (Homero, 1996, pp. 205-227) when Odysseus and other ambassadors present themselves at Achilles' tent. Upon seeing them arrive, Achilles seats them on chairs and sends for a large krater with a strong mixture of water and wine (Homero, 1996, p. 211), Patroclus (Achilles' great friend) prepares meat over the fire and bread. Homer describes it as follows: «He placed a large cut of meat in front of the fire and added a loin of lamb and another of goat, and the fillet of a pig (…)» (Homero, 1996, pp. 211-212). Homer adds that before eating, Achilles asks his friend Patroclus to make an offering to the gods by throwing the first piece of meat into the fire.
In this short excerpt, we can see two previously mentioned aspects: the willingness to offer comfort and service to guests, whether invited or not, and the ritual that every banquet must have.
In conclusion, both commensality and hospitality are dependent on society, any society, and structure a moral dimension that is always reflected in some way in cultural production. If we look at our daily lives, commensality translates into coffee with friends or colleagues, Saturday dinners, picnics in the park, or year-end business dinners. Everything in our society revolves around food and drink, and we invite or offer whenever possible to those who lack it or are lacking something. Ancient Greece was also a culture of the table. Everything was discussed over a cup of wine and a plate of cheese and honey, from politics through love, joys, and religion.
Bibliography:
Athenaeus (2016) The Banquet of the Learned. Books VIII-X. RBA Libros
Coelho Costa, E. R. (2014). Commensality: Hospitality through gastronomy. Studies and Perspectives in Tourism, 23(3), 505-525.
Gual, C. G. (2022). Symposiums and Greek Banquets. Alfabeto.
Grignon, C. (2012). Commensality and social morphology: an essay on typologies. Notes of Research from the CECYP, 22, 11-22.
Homer (1996), The Iliad. La Magrana.
Homer (1993), The Odyssey. Gredos.
Monroy, P. (2000). An Introduction to Gastronomy. Limusa.
Notario Pacheco, F. (2011). “Historiographical perspectives on food in the ancient Greek world”. Habis, 42, 65-82.
Puente, C. M. (2007). “Wine, banquets and hospitality in Greek and Roman epic poetry”. Revista de filología románica. Anejos, 5, 21-33.
Reyero, S. G. (2000). “The Greek Banquet in the West: Gaul: scope and limits of a type of commensality”. Quaderns de prehistòria i arqueologia de Castelló, 21, 227-258.
Comments