according to modern usage, is the homelier term for a banquet, an occasion of good eating and drinking, generally assembling a number of guests. Two or three centuries ago, however, it was used to signify an occasion of religious joy and thanksgiving, and it is still thus used in our Bibles and Prayer-Books. The word is formed from the Latin festum, which some derive from feriari, to keep holiday; though others, as Vossius for example, derive it from the Greek τεράω, I feast or entertain, from τοῖα, hearth, or fire. As a time of rejoicing in England is generally celebrated chiefly by partaking of good cheer, it is easy to see how the original usage of the word has been superseded, and the word festival has been introduced as the more common term for a day of religious rejoicing.

Almost every religion, true or false, ancient or modern, has had its solemn feast days. They were divinely appointed among the Jews, who were directed to congregate at Jerusalem three times a year for the solemn celebration of the feast of the Passover, or of Unleavened Bread, the feast of Weeks, and the feast of Tabernacles (see Deut. xvi.), on which occasions they were to "rejoice before the Lord."

The ancient Greeks were similarly accustomed to congregate for the celebration of great religious solemnities; and as their gods gave peculiar sanction to recreation, the religious observances were followed by gymnastic exercises of various kinds. Hence arose those great festivals known to us as the Olympian, Pythian, Isthmian, and Nemean games, which at a very early period drew together the Greeks of every name and country at stated periods. In process of time they had many others.

The Romans also had numerous stated feasts in honour of their deities and heroes; as the Saturnalia, Cerealia, Lupercalia, Liberalia, Neptunalia, Consualia, Portunalia, Vulcanalia, Palilia, Divalia, and others. They had also feasts instituted occasionally, as Carmentalia, Quirinalia, Terminalia, Floralia, Compitalia, Lemuria, Vernalia; besides other moveable and occasional ones, to give thanks to the gods for benefits received, to implore their assistance, or to appease their wrath, as the Paganalia, Feralia, Bacchanalia, Ambarvalia, Amburbalia, Suovetaurilia, and various others, denominated feriae; as Sementinae, Latine, &c. The feasts were divided into days of sacrifice, and days of banqueting; days of games, and days of rest or feriae. As there was but little history written, or at least published, in those days, one object of these feasts was to preserve the remembrance of past occurrences.

The Mohammedans, besides their weekly feast or Sabbath, which is observed on Friday, have two solemn feasts, the first of which is called the Feast of Victims, and celebrated on the tenth day of the last month of their year; and the second is called Bairam. The Chinese have two solemn annual feasts in memory of Confucius; besides others of less note on various days of the year.

The feast days of modern Christendom include all Sundays in the year, and certain week-days in commemoration of the nativity, the circumcision, and the ascension of our Lord; the annunciation and the purification of the Virgin; the epiphany or manifestation of Christ to the Gentiles; besides one devoted to the memory of each of the principal apostles and evangelists; one to St Michael and all angels; one to the Holy Innocents; and one to include all saints in general. These week-days are not only feasts but feriae wherever the Roman Catholic religion has full sway. On the other hand, the Presbyterian and other nonconforming churches take no notice of them whatever. As to the time of their celebration, the feasts of the Christian church are said to be moveable or immovable. The moveable feasts are always celebrated at a certain interval of time before or after Easter Sunday, which, to conform it to the time of the Passover, is kept on the first Sunday after the first full moon that happens on or after the 21st of March. The immovable feasts are those which are celebrated always on the same day of the year.

The prodigious increase of festival days in the Christian church commenced towards the close of the fourth century, and was occasioned by the discovery which was then made of the remains of martyrs and other holy men, in commemoration of whom they were established. But instead of being set apart for pious exercises, these festivals were spent in indolence, voluptuousness, and criminal indulgences. Many of them were even instituted on pagan models, and perverted to the most scandalous purposes. (For a particular account of religious festivals in England, see Historia Sacra, or the Holy History, giving an exact and comprehensive account of all the feasts and fasts of the Church of England; 2d edit., 8vo, London.)