CHAPTER XXXVII. Restrictions in Diet

RESTRICTIONS IN DIET

The gluttony of savages and their views on it, p. 290 sq.--At higher stages of culture intemperance often subject to censure, p. 291.--Views on pleasures of the table, p. 291 sq.--Fasting as a means of having supernatural converse or acquiring supernatural powers, p. 292 sq.--Abstinence from food before or in connection with the performance of a magical or religious ceremony, pp. 293-298.--Fasting prevents pollution, pp. 294-296. --Sacrificial victims should be clean, and may therefore have to fast, p. 295 sq.--Fasting before the performance of a sacrifice may be due to the idea that it is dangerous or improper for the worshipper to partake of food before the god has had his share, pp 296-298.--Fasting after a death, pp. 298-308.--Observed only in the daytime, p. 299 sq.--Abstinence from certain victuals only, pp. 300-302.--Various attempts to explain the custom of fasting after a death, p. 302 sq.--Mourners fast for fear of being polluted by the food, pp. 303-306.--Or because they, by eating a piece of food, might pollute all victuals belonging to the same species, p. 306 sq.--Or because they are supposed to be in a delicate condition imposing upon them restrictions in their diet, p. 307 sq.--Or because grief is accompanied by a loss of appetite, p. 308.--The Lent fast, p. 308 sq.--Fasts connected with astronomical changes, pp. 309-315. --Among the Jews, pp. 310-312.--Among the Harranians and Manichæans, p. 312 sq.--The Muhammedan {xii} fast of Rama[d.]ân, pp. 313-315.--Fasting as a form of penance, pp. 315-318.--As a survival of an expiatory sacrifice, pp. 316-318. --Fasting and almsgiving, ibid.--Fasting "the beginning of chastity," p. 318.