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418 to feast more excellently than a philosopher ought, and his philosophy of food is explained by his admission in a letter that he would rather discover a recipe for making Parmesan cheese in an Italian town than any ancient inscription. The American Philosophical Society could not conduct its investigations without the aid of dinners and breakfasts, nor could any other Philadelphia Society or Club study, or read, or hunt, or fish, or legislate, or pursue its appointed ends, without fine cooking and hard drinking—though I hope they were not the inspiration of Thomas Jefferson's severe criticism of his fellow Americans who, he said, were unable to terminate the most sociable meals without transforming themselves into brutes. It was impossible for young ladies and grave elders to keep descriptions of public banquets and family feasts and friendly tea-drinkings out of their letters and diaries: one reason of the fascination their letters and diaries have for Philadelphians who read them to-day. And altogether, by the Revolution, to judge from John Adams' account of his "sinful feasts" in Philadelphia, and General Greene's description of the luxury of Boston as "an infant babe" to the luxury of Philadelphia, and the rest of America's opinion of Philadelphia as a place of "crucifying expenses," and many more signs of the times, the dinners of Philadelphia had become so inseparable from any meeting, function, or business, that I am tempted to question whether, had they not been eaten, the Declaration of Independence could have been signed.