Food-what is chosen from the possibilities available, how it is presented, how it is eaten, with whom and when, and how much time is allotted to cooking and eating it-is one of the means by which a society creates itself and acts out its aims and fantasies.

We use eating as a medium for social relationships: satisfaction of the most individual of needs becomes a means of creating community.

Salt is the only rock directly consumed by man. It corrodes but preserves, desiccates but is wrested from the water. It has fascinated man for thousands of years not only as a substance he prized and was willing to labour to obtain, but also as a generator of poetic and of mythic meaning. The contradictions it embodies only intensify its power and its links with experience of the sacred.

Eating is aggressive by nature, and the implements required for it could quickly become weapons; table manners are, most basically, a system of taboos designed to ensure that violence remains out of the question.

Bread is for us a kind of successor to the motherly breast, and it has been over the centuries responsible for billions of sighs of satisfaction.

This is what is meant by "sacrifice", literally, the "making sacred" of an animal consumed for dinner. Yet sacrfice, because it dwells on the death, is a concept often shocking to the secular modern Western mind - to people who calmly organize daily hecatombs of beasts, and who are among the most death-dealing carnivores the world has ever seen.

Food is "everyday"-it has to be, or we would not survive for long. But food is never just something to eat. It is something to find or hunt or cultivate first of all; for most of human history we have spent a much longer portion of our lives worrying about food, and plotting, working, and fighting to obtain it, than we have in any other pursuit. As soon as we can count on a food supply (and so take food for granted), and not a moment sooner, we start to civilize ourselves.