MEADE, WILLIAM: Protestant Episcopal bish- op; b. near Millwood, Clarke Co., Va., Nov. 11, 1789; d. at Richmond Mar. 14, 1862. He was graduated from Princeton College in 1810; prepared for the ministry under Rev. Walter Addison of Maryland, and was ordained Feb. 24, 1811. He was rector of Christ Church, Alexandria, 1811-13; became curate of Millwood 1813, and afterward rector, and soon was known as an influential leader in his church. In 1823 he was the "Fatmder of the Protestant-Episcopal Theological Seminary of Virginia," and in 1829 was elected assistant bishop to Bishop Moore of Virginia, succeeding to the charge of the see in 1841. He published Lectures on the Pastoral Ofce (New York, 1849); Old Churches, Ministers and Families of Virginia (2 vols., Phila, delphia, 1856); The Bible and the Classics (New York, 1861).

Bibliography: J. Johns, A Memoir of the Life of . . . William Meade, Baltimore, 1867; W. 8. Perry, The Rpis- copate in America, p. 51, New York, 1895.

MEADE, WILLIAM EDWARD: Church of Ireland; bishop of Cork, Cloyne, and Ross; b. at Donaghmore, County Cork, Feb. 24, 1832. He was educated at Trinity College, Dublin (B.A., 1857), and was ordered deacon in 1862 and ordained priest in the following year. He was rector of Ardtrea, County Tyrone, from 1864 to 1884, successively prebendary of Armagh (1877,84), treasurer of Armagh Cathedral (1882-85), and archdeacon of Armagh (1885-94). In 1893 he was elected by the Armagh Diocesan Synod as ad interim bishop of Armagh, and in the following year was consecrated bishop of Cork, Cloyne, and Ross. He was also a prebendary in St. Patrick's Cathedral, Dublin, in

266

1882-85, secretary to the General Synod in 1880, a member of the Representative Body in 1883, and examining chaplain to the bishop of Armagh in 1886-93, as well as a diocesan nominator and a member of the diocesan court.

MEALS, HEBREW: The hours for meals among the ancient Israelites and the Orientals of the present day are not as definite or as regular as with modern Europeans. Nevertlieless it is probable that they also had their regular time for taking food. The fellah of Palestine eats his bread, perhaps with a little fruit, according to the season, before he goes to work in the fields, or else after having worked for one or two hours. About noon he again takes a little food, some bread and fruit, then enjoying his noonday rest. Neither in the morning nor in the afternoon does he prepare a hot meal, the principal repast being taken in the evening after the day's labor is ended, and consisting usually of a warm dish, even if it be only some onion soup. In general, however, the poor partake of only two meals, one in the late morning and the second in the evening. As these usages are conditioned by the climate which makes the hot noontide an undesirable time for the chief meal, it may be safely assumed that the same custom held in ancient times, although the Old Testament does not say much regarding the hours at which meals were taken. Food was brought to Elijah in the morning and in the evening (I Kings xvii. 6), and the Israelites fn the desert had bread in the morning and meat (quails) in the evening (Ex. xvi. 12); the principal meal was in the evening; this was also the case with the servants of Boaz (Ruth iii. 3-7), although the reapers in the field were given food and their hour of repose at noon (Ruth ii. 14; cf. Susanna, 7, 13).

While eating, those Orientals who are not yet influenced by European culture sit cross-legged on the floor, upon mats or carpets, around a low table which consists of a metal sheet or of a large wickerwork plate, resting on a low stand. The larger the board, the greater the hospitality of the host; some are two meters in diameter. Very often the Bedouins use only a round piece of leather spread upon the flaor. After its use it is drawn together so as to form a bag, by means of a cord which passes through rings attached at the border. After the Israelites settled in the land, this custom probably changed; chairs and tables existed in ancient times in western Asia (see House, the Hebrew, and Its Appointments), and the Old Testament shows that they formed part of the ordinary household furnishings (II Kings iv. 10). Use was also made of the migah, "divan," as a seat during meals (Ezek. xxiii. 41). From a casual remark of Amos it appears that in his time a new fashion arose which he condemned; namely, that of reclining during the repast (Am. ii. 8, vi. 4). In the time of Christ, probably under Greco-Roman influence, this usage was general (Matt. ix. 10, and frequently). The divans, for three or five persons,were covered with costly rugs in the homes of the rich (Prov. vii. 16-17; Ezek. xxiii. 41). The Israelites reclined upon them in such a way as to rest upon the left arm, having the right band free for use in eating; the one seated at the right might rest the back of his head on the bosom of his left-hand neighbor (cf. John xiii. 23, xxi. 20).

Knives, forks, and spoons were not known as utensils for eating, but were used for cooking purposes; the meat as served was cut into small pieces (Ezek. xxiv. 4). Meat, vegetables, broth, etc., were put together in a large dish that was set on the table; every one had his flat cake of bread, with which he took the broth out of the dish or upon which he put his vegetables, just as on a plate; the meat was taken out with the fingers (Ruth ii. 14; Prov. xxvi. 15; Matt. xxvi. 23). The host himself helped an honored guest to the best pieces (I Sam. i. 4, ix. 23-24). Under these circumstances, washing of the hands before and after meals was necessary; in later times it became even a religious custom.

The usage of praying before a meal is not mentioned in the Old Testament; in the New Testament, however, it appears as a general practise before the meal; at least, Christ as well as his disciples always speak a few words of thanks (berakah, eulogia, eucharestia; Matt. xiv. 19 and often; Acts xxvii. 35; cf. I Tim. iv. 3 sqq.). The rabbis also valued praying after meals (cf. Berachoth, 6-8, etc.; see Prayer).

The meal of the common man was very sim ple, bread formed its most essential part (see Bread and Baking); to this were added milk, butter, and cheese; vegetables and fruit constitu ted a third indispensable adjunct. Meat was taken only exceptionally on holidays, when a sacrifice was offered, when honored guests arrived, or when a family festival was held. The rich naturally in dulged at all seasons in the luxuries of the table (cf. Am. iv. 1, vi. 4-5). When they entertained guests, the guest was honored by the slaughtering of a beast of the herd, otherwise he was principally distinguished by the size of his portion (Gen. xliii. 34; I Sam. ix. 24).

I. Benzinger.

Bibliography: An excellent article is found in EB, iii. 2989-3002. The subject is discussed in the Bible dic-

tionaries under Food, Meals, Banquets, and like headings: also in the treatises on Biblical archeology.