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Why eating three meals a day became the norm in many parts of the world

Why eating three meals a day became the norm in many parts of the world

Scroll.in23-04-2025
Pop quiz: name the world's most famous trio? If you're a foodie, then your answer might have been breakfast, lunch and dinner. It's an almost universally accepted trinity – particularly in the Western world.
But how did it come about?
The first meals
Early humans were nomadic. Forming small communities, they would travel with the seasons, following local food sources.
While we can only guess what daily mealtimes rhythms looked like, evidence dating back 30,000 years from the South Moravia region, Czech Republic, shows people visited specific settlements time and again. They gathered around hearths, cooking and sharing food: the first signs of human 'commensality', the practice of eating together.
One of the best-preserved hunter-gatherer sites we've found is Ohalo II – located on the shores of the modern-day Sea of Galilee (also called Lake Tiberias or Lake Kinneret) in Israel, and dating back some 23,000 years.
In addition to several small dwellings with hearths, it provides evidence of diverse food sources, including more than 140 types of seeds and nuts, and various birds, fish and mammals.
The development of agricultural knowledge some 12,000 years ago gave rise to permanent settlements. The earliest were in the Levant region (across modern-day Iraq, southwestern Iran and eastern Turkey), in an area called the 'Fertile Crescent'.
Permanent agriculture led to the production of a surplus of food. The ability to stay in one place with food on-hand meant the time it took to cook no longer mattered as much.
It quickly became common to eat one light meal early in the day, followed by a larger hearth-prepared meal later on. The specific timings would have varied between groups.
Eating together as a rule
The communal nature of foraging and hunting, and later farming, meant humans almost always ate their meals in the company of others. In the ancient city-state of Sparta, in the 4th century BCE, these practices were codified as common main meals called syssitia (meaning 'eating together').
These meals were consumed at the end of the day in communal dining halls. Food was served by young boys to tables of 15 or so men who lived together and fought in the same military division. The men gradually shared generational knowledge with the young boys, who themselves would join the tables by age 20.
In the 5th century BCE, Greek historian Herodotus wrote about how syssitia evolved from a Spartan military practice to having deep political meaning in society. Similarly, Plato wrote common meals were an integral component of civil society, and that missing a meal without good reason was a civic offence.
By dining in full view of the rest of society, citizens were compelled to maintain self-discipline. Mealtime was also an opportunity for social linkage, and important discussions ranging from business deals to politics.
The eating habits of Spartan women are missing in the texts, although it is implied they ate at home.
Bunches of lunches
Counter to the tough Spartan way of life, the Romans enjoyed their main meal, cena, earlier in the day, followed by a lighter meal just before bed.
The northern European tribes tended towards two larger meals per day, as more sustenance is required in colder climes. To the Vikings, these meals were known as dagmal and nattmal, or day meal and night meal. Nattmal was the cooked evening meal, while dagmal usually consisted of leftover nattmal with the addition of bread and beer or mead.
In Australia, evidence suggests Aboriginal peoples tended toward a daily single meal, which aligns with the predominant method of cookery: slow-cooking with hot coals or rocks in an earth oven. This underground oven, used by Aboriginal and also Torres Strait Islander communities, was referred to as a kup murri or kap mauri by some groups.
This is similar to other Indigenous preparations throughout the Pacific, such as the New Zealand Māori hāngī, Hawaiian imu, Fijian lovo, and even the Mayan píib.
The once-daily meal would have been supplemented with snacks throughout the day.
Three's the magic
The timing of meals was heavily influenced by class structure, local climate and people's daily activities. Practicality also played a part. Without reliable lighting, meals had to be prepared and eaten before dark. In settled parts of Northern Europe, this could be as early as 3pm.
So how did we go from one or two main meals, to three? The answer may lie with the British Royal Navy.
Since its inception in the 16th century, the navy served three regular meals to align with the shipboard routine. This included a simple breakfast of ship's biscuits, lunch as the main meal, and dinner as more of a light supper.
Some sources suggest the term ' square meal ' may have come from the square wooden trays meals were served in.
The Industrial Revolution, which started around 1760, arguably also played a role in formalising the concept of three specific mealtimes across the Western world.
The cadence of breakfast, lunch and dinner matched the routine of the longer, standardised workdays. Workers ate breakfast and dinner at home, before and after work, while lunch was eaten with coworkers at a set time.
With minimal breaks, and no time for snacking, three substantial meals became necessary.
Fall of the holy trinity
Today, many factors impact the time and frequency of our meals, from long work commutes to juggling hobbies and social obligations.
The Covid-19 pandemic also impacted how and what we eat, leading us to eat larger amounts of higher calorie foods. The rapid growth of delivery services also means a meal is no more than a few minutes away from most people.
All of this has resulted in mealtimes becoming less rigid, with social meals such as brunch, elevenses and afternoon teas expanding how we connect over food. And mealtimes will continue to evolve as our schedules become ever more complicated.
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Living world of Chola temples The Chola period also produced many ritualistic bronze images of deities in portable sizes. Inscriptions reveal that the Brihadēśvara temple in Tanjore owned 66 bronze images of gods, saints, and Rājarāja himself. Among several royal commissions, the theatrical representation of Śiva's marriage with Parvati is noteworthy (Kalyāṇasundara). Śiva and Parvati stand flanking each other in graceful postures, their hands clasped. Laksmi, flanking Parvati, is depicted pushing the bashful bride towards the groom. Visnu, serving as their officiant, is carved on a separate pedestal. Temple inscriptions also record generous donations of gold and gem jewellery towards the bronze images. Rājarāja's Brihadēśvara temple served as the town's nucleus, supported by a large workforce dedicated to its maintenance. Epigraphs mention architects, sculptors, painters, bronze casters, jewellers, priests, and financial agents among those involved in its maintenance. The temple functioned not only as a religious site but also as the town's civic centre, educational hub, and bank. It hosted dance and music events as part of its rituals, with inscriptions noting 67 temple musicians: five sang Vedic hymns, four performed Tamil hymns (Tevaram), and five served as vocalists. The temple also loaned money at an interest rate of 12.5 per cent, with Candesa (an individual) serving as its financial agent. One recorded transaction states: 'We have received from Candesa, the first servant of the divine lord, 500 coins out of the money deposited'. However, the monumental projects of the Cholas began to decline in the 12th century CE as their influence over rivals diminished. Their grand architectural vision is reflected in the large complexes of the Vijayanagara and the temple towns built in the region afterwards. What are the distinguishing architectural designs of Chola temples? In what ways did these temples serve as political statements as much as religious structures? What spatial and structural innovations distinguish the Brihadēśvara temple from earlier South Indian temple traditions? How did these changes redefine the sacred space? In what ways do the temples at Tanjore, Gangaikoṇḍacōl̥apuram, and Darasuram represent a continuum and culmination of Chola architectural vision? How did the use of the Tripurāntaka imagery carried political connotation in Chola temples? What do epigraphic records about temple musicians, artisans, and financial agents reveal about the socio-economic structure and cultural life of Chola temple towns? (Ajeya holds a PhD in History from the University of Delhi. Her research focuses on the art historical traditions of India and South Asia.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.

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