Audio reading of this section (English)
One of the most integral social institutions in Senogaliâ was the litus (feast). This shouldn’t be surprising as to this day many social and cultural events culminate in a feast. These were undoubtedly more than a simple get-together, potluck, or picnic. They were places where hierarchies are either affirmed, challenged, or changed. Loaded with ritual and social nuances, hospitality, entertainment, and in some cases violence. Serving to reaffirm the bonds of the attendees, and to sacrifice and redistribute wealth. Athenaeus in ‘Deipnosophists’ speaks of a Senogalaticos feast (4.36):
“And Posidonius the Stoic, in the Histories which he composed in a manner by no means inconsistent with the philosophy which he professed, writing of the laws that were established and the customs which prevailed in many nations, says: ‘The Celts place food before their guests, putting grass for their seats, and they serve it up on wooden tables raised a very little above the ground: and their food consists of a few loaves, and a good deal of meat brought up floating in water, and roasted on the coals or on spits. And they eat their meat in a cleanly manner enough, but like lions, taking up whole joints in both their hands, and gnawing them; and if there is any part which they cannot easily tear away, they cut it off with a small sword which they have in a sheath in a private depository. And those who live near the rivers eat fish also, and so do those who live near the Mediterranean sea, or near the Atlantic ocean; and they eat it roasted with salt and vinegar and cumin seed: and cumin seed they also throw into their wine. But they use no oil, on account of its scarcity; and because they are not used to it, it seems disagreeable to them. But when many of them sup together, they all sit in a circle; and the bravest sits in the middle, like the leader of a chorus; because he is superior to the rest either in his military skill, or in birth, or in riches: and the man who gives the entertainment sits next to him; and then on each side the rest of the guests sit in regular order, according as each is eminent or distinguished for anything. And their armour-bearers, bearing their large oblong shields, stand behind; and their spear-bearers sit down opposite in a circle, and feast in the same manner as their masters. And those who act as cup-bearers and bring round the wine, bring it round in jars made either of earthenware or of silver, like ordinary casks in shape. And their platters on which they serve up the meat are also made of the same material; but some have bronze platters, and some have wooden or plaited baskets. And the liquor which is drunk is, among the rich, wine brought from Italy or from the country about Marseilles; and this is drunk unmixed, but sometimes a little water is mixed with it. But among the poorer classes what is drunk is a beer made of wheat prepared with honey, and oftener still without any honey; and they call it corma. And they all drink it out of the same cup, in small portions, not drinking more than a ladle at a time; but they take frequent turns: and a slave carries the liquor round, beginning at the right hand and going on to the left; and this is the way in which they are waited on, and in which they worship the gods, always turning towards the right hand.’”
Athenaeus ‘Deipnosophists’ 4.36
From what can be gathered, the Senogalaticos feast was filled with ritual and symbolism. Though some elements would change and obviously any attempt to recreate it would certainly omit anything relating to slaves, we can see that there was indeed a deep and far back reaching set of conventions tied to the feast. As for food, the centerpiece was a meat of some kind – usually pork but could be beef or mutton. A choice cut of said meat was to be claimed by the bravest or most heroic of the guests. A fight or even duel could break out if that choice piece was contested. Of course, imagine going to a feast bringing your own cutlery! Athenaeus relates further in ‘Deipnosophists’ (4.40):
“But Posidonius, in the third, and also in the twentieth book of his Histories, says: ‘The Celts sometimes have single combats at their entertainments. For being collected in arms, they go through the exercise, and make feints at, and sometimes they even go so far as to wound one another. And being irritated by this, if the bystanders do not stop them, they will proceed even to kill one another. But in olden times,’ he continues, ‘there was a custom that a hind quarter of pork was put on the table, and the bravest man took it; and if any one else laid claim to it, then the two rose up to fight till one of them was slain. And other men in the theatre having received some silver or gold money, and some even for a number of earthen vessels full of wine, having taken pledges that the gifts promised shall really be given, and having distributed them among their nearest connexions, have laid themselves down on doors with their faces upwards, and then allowed some bystander to cut their throats with a sword.’”
Athenaeus ‘Deipnosophists’ 4.40
It is quite good that the last thing mentioned fell out of favor! Having single combat as an entertainment was something the Etruscans and Romans did as well. The themes of wealth sacrifice and redistribution are made quite salient in the aforementioned quote. Such generosity was very much incumbent on the host. The litus, with its deep set of customs, was truly a worthy center of Senogalaticos life and society.
For some extra reading on the feast:
- ‘Animal Sacrifice and Feasting in Celtic Gaul: Regional Variation, Costly Signaling, and Symbolism‘ by Brett Howard Furth (surname Lowry at the time)
- Relevant quotes from Athenaeus’ ‘Deipnosophists‘ from the ‘Exploring Celtic Civilisations’ unit
Bessus Nouiogalation 