properly signifies abstinence from food; and in a theological sense is used to denote voluntary abstinence from food, or particular kinds of food, as a religious mortification or humiliation. Religious fasting has been practised by most nations from the remotest antiquity; and some divines would even refer its origin to the command by which our first parents were forbidden to eat of the tree of knowledge. It is, however, certain that the Jewish church has observed fasts ever since its first institution. Nor were the neighbouring nations, the Egyptians, Phoenicians, and Assyrians, without their fasts. The Egyptians, according to Herodotus, sacrificed a cow to Isis, after having prepared themselves by fasting and prayer; a custom which he likewise ascribes to the women of Cyrene. Porphyry affirms that the Egyptians, before their stated sacrifices, always rested a number of days, sometimes even of weeks; and that during this time the priests and devotees not only abstained from flesh, fish, wine, and oil, but even from bread, and some kinds of pulse. These austerities were communicated by them to the Greeks, who observed their fasts much in the same manner. The Athenians had the Eleusinian and Thesmophorian fasts, the observance of which was very rigorous, especially among the women, who spent one whole day sitting on the ground in a dress of mourning, without taking any nourishment. In the island of Crete the priests of Jupiter were obliged to abstain during their whole lives from fish, flesh, and baked meats. Apuleius relates, that whoever desired to be initiated in the mysteries of Cybele was obliged to prepare himself by fasting ten days; and indeed, with respect to all the pagan delicts, this duty was required of those who desired to be initiated into their mysteries, of the priests and priestesses who gave out the oracles, and of those who came to consult them. Amongst the heathens fasting was also practised before some of their military enterprises. Aristotle relates that the Lacedemonians, having resolved to succour a city of the allies, ordained a fast throughout the whole extent of their dominions, without excepting even the domestic animals; and this they did for two ends, first, to spare provisions in favour of the besieged, and, secondly, to draw down the blessing of heaven upon their enterprise. The inhabitants of Tarentum, when besieged by the Romans, demanded succours from their neighbours of Rhegium, who immediately commanded a fast throughout their whole territories. Their enterprise having proved successful by throwing a supply of provisions into the town, the Romans were obliged to raise the siege; and the Tarentines, in memory of this deliverance, instituted a fast to be annually observed ever afterwards.

Fasting was practised at Rome both by kings and emperors. Numa Pompilius, Julius Caesar, Augustus, Vespasian, and others, we are told, observed stated fasts; and Julian the Apostate was so exact in this observance as to outdo the priests themselves, and even the most rigid philosophers. The Pythagoreans kept a continual lent; but with this difference, that they believed the use of fish to be equally unlawful with that of flesh. Besides their constant temperance, they also frequently fasted rigidly for a considerable time. In this respect, however, they were all outdone by their master Pythagoras, who was said to fast for no less than fifty days together! Even Apollonius Tyaneus, one of his most celebrated disciples, could never equal his master in the length of his fasts, though in these he greatly exceeded other Pythagoreans. The Gymnosophists, or Brahmans of the East, are also remarkable for their severe fastings; and the Chinese have likewise their stated fasts, with forms of prayer, for preserving them from barrenness, inundations, earthquakes, and other calamities. The Mohammedans too, who possess so large a part of Asia, are remarkable for the strict observance of fasts; and the exactness of their dervishes in this respect is extraordinary. (See Mohammedanism.)

Fasting was often used by the heathens for superstitious purposes; as to procure the interpretation of dreams, &c. The Jews have added several fasts not commanded in the law of Moses, particularly three, in memory of great national calamities. The sole fast required by Moses was on the great day of annual atonement. The abstinence of the ancient Jews commonly lasted twenty-seven or twenty-eight hours at a time, beginning before sunset, and not ending till some hours after sunset the next day. On these days they covered themselves with sackcloth, sprinkled ashes on their heads, and performed other like ceremonies. The ancients, both Jews and pagans, had also their fasts for purifying the body, particularly the priests and such as were employed at the altars; and at great festivals it was usual for them, on the preceding eve, not only to abstain from food but also from sleep.

With regard to this observance among Christians, as fasts are nowhere expressly enjoined by our Saviour, and as his disciples, while he was with them, were notorious for not fasting, some have contended that such observances are not required from his followers. They explain the passage (Matt. ix. 15) where Christ says that the days will come when his disciples shall fast, as merely intimating the approach of a period of mourning, and signifying rather sorrow of mind than corporeal self-denial. The apostles and early Christians, however, are frequently represented as fasting, especially on solemn occasions; as when Paul and Barnabas are sent forth by the apostles to preach to the Gentiles (Acts xiii. 2). Our Saviour too, in reproaching its abuses among the Pharisees, never objects to its legitimate use (Matt. vi. 17). Though fasting cannot in itself be looked upon as a meritorious work, yet there seems to be little doubt that its occasional use is beneficial, as tending to induce a frame of mind that is favourable to meditation and devotion. (See also Abstinence.)