When the members of associations or guilds in the Roman empire gathered together for a meal, much more than simply satisfying the appetite or merely socializing was going on. Things that we moderns might separate into the categories of “social” and “religious” were intimately intertwined in antiquity, and the sacrificial meal is a case in point. The main way to honour the gods or goddesses was to make offerings of food or animal sacrifices, and in the majority of cases this, by default, included the accompanying meal of the worshipers.
In fact, in some cases it was even imagined that the god threw the banquet and was present with devotees as they shared in a communal meal. One banquet invitation on papyrus (ancient paper made from plants in Egypt) shows that the (Greco-Egyptian) god Sarapis sometimes sent out personal invitations for dinner: “The god calls you to a banquet being held. . . tomorrow from the 9th hour” (trans. by G.H.R. Horsley, New Documents Illustrating Early Christianity, vol. I no. 1). And this is one of those rare cases when an upper-class author (in this case Aelius Aristides of Smyrna) happens to clarify how the members of an association devoted to Sarapis might think about their god’s presence, whether in Egypt or in Asia Minor:
“And mankind exceptionally makes this god [Sarapis] alone a full partner in their sacrifices, summoning him to the feast and making him both their chief guest and host, so that while different gods contribute to different banquets, he is the universal contributor to all banquets and has the rank of mess president for those who assemble at times for his sake . . . he is a participant in the libations and is the one who receives the libations, and he goes as a guest to the revel and issues the invitations to the revelers, who under his guidance perform a dance.” Orations 45.27-28; trans. by Charles A. Behr, P. Aelius Aristides: The Complete Works. Leiden: E.J. Brill, 1981 (second century