There has been increasing recognition by scholars studying the Greco-Roman world of the first century that a larger database of meal practices is desirable for understanding the social banqueting practices behind Paul's words concerning the Corinthian banquet of 1 Cor 11:17-33. Scholars such as Gerd Theissen, Wayne A. Meeks, Matthias Klinghardt, and Dennis E. Smith have mined the elite commensality literature of the ancients and have established that a standard form of the Greco-Roman banquet underlies practices of the time.1 Rituals varied, however, and Andrew McGowan reminds us that "various groups seem to have had different explicit understandings and purposes in mind and to have used …