of the first class have also been discovered; but none of them appear to be older than the time of Augustus. The Praenestine calendar, discovered in 1770, arranged by the famous grammarian Verrius Flaccus, contains the months of January, March, April and December, and a portion of February. The tablets give an account of festivals, as also of the triumphs of Augustus and Tiberius. There are still two complete calendars in existence, an official list by Furius Dionysius Philocalus (A.D. 354), and a Christian version of the official calendar, made by Polemius Silvius (A.D. 448). But some kinds of fasti included under the second general head were, from the very beginning, written for publication. The Annales Pontificum—different from the calendaria properly so called—were “annually exhibited in public on a white table, on which the memorable events of the year, with special mention of the prodigies, were set down in the briefest possible manner.” Any one was allowed to copy them. Like the pontifices, the augurs also had their books, libri augurales. In fact, all the state offices had their fasti corresponding in character to the consular fasti named above.
For the best text and account of the fragments of the Fasti see Corpus Inscriptionum Latinarum, i. (2nd ed.); on the subject generally, Teuffel-Schwabe, Hist. of Roman Literature, §§ 74, 75, and article by Bouché-Leclercq in Daremberg and Saglio, Dictionnaire des antiquités.
FASTING (from “fast,” derived from old Teutonic fastêjan;
synonyms being the Gr. νηστεύειν, late Lat. jejunare), an
act which is most accurately defined as an abstention from
meat, drink and all natural food for a determined period. So
it is defined by the Church of England, in the 16th homily, on
the authority of the Council of Chalcedon[1] and of the primitive
church generally. In a looser sense the word is employed to
denote abstinence from certain kinds of food merely; and this
meaning, which in ordinary usage is probably the more prevalent,
seems also to be at least tolerated by the Church of England
when it speaks of “fast or abstinence days,” as if fasting and
abstinence were synonymous.[2] More vaguely still, the word
is occasionally used as an equivalent for moral self-restraint
generally. This secondary and metaphorical sense (νηστεύειν κακότητος) occurs in one of the fragments of Empedocles.
For the physiology of fasting, see Dietetics; Nutrition;
also Corpulence.
Starvation itself (see also Hunger and Thirst) is of the nature of a disease which may be prevented by diet; nevertheless there are connected with it a few peculiarities of scientific and practical interest. “Inedia,” as it is called in the nomenclature of diseases by the London College of Physicians, is of two kinds, arising from want of food and from want of water. When entirely deprived of nutriment the human body is ordinarily capable of supporting life under ordinary circumstances for little more than a week. In the spring of 1869 this was tried on the person of a “fasting girl” in South Wales. The parents made a show of their child, decking her out like a bride on a bed, and asserting that she had eaten no food for two years. Some reckless enthusiasts for truth set four trustworthy hospital nurses to watch her; the Celtic obstinacy of the parents was roused, and in defence of their imposture they allowed death to take place in eight days. Their trial and conviction for manslaughter may be found in the daily periodicals of the date; but, strange to say, the experimental physiologists and nurses escaped scot-free. There is no doubt that in this instance the unnatural quietude, the grave-like silence, and the dim religious light in which the victim was kept contributed to defer death.
One thing which remarkably prolongs life is a supply of water. Dogs furnished with as much as they wished to drink were found by M. Chossat (Sur l’inanition, Paris, 1843) to live three times as long as those who were deprived of solids and liquids at the same time. Even wetting the skin with sea-water has been found useful by shipwrecked sailors. Four men and a boy of fourteen who got shut in the Tynewydd mine near Porth, in South Wales, in the winter of 1876–1877 for ten days without food, were not only alive when released, but several of them were able to walk, and all subsequently recovered. The thorough saturation of the narrow space with aqueous vapour, and the presence of drain water in the cutting, were probably their chief preservatives—assisted by the high even temperature always found in the deeper headings of coal mines, and by the enormous compression of the confined air. This doubtless prevented evaporation, and retarded vital processes dependent upon oxidation. The accumulation of carbonic acid in the breathed air would also have a similar arrestive power over destructive assimilation. These prisoners do not seem to have felt any of the severer pangs of hunger, for they were not tempted to eat their candles. With the instinctive feeling that darkness adds a horror to death, they preferred to use them for light. At the wreck of the “Medusa” frigate in 1816, fifteen people survived on a raft for thirteen days without food.
It is a paradoxical fact, that the supply of the stomach even from the substance of the starving individual’s body should tend to prolong life. In April 1874 a case was recorded of exposure in an open boat for 32 days of three men and two boys, with only ten days’ provisions, exclusive of old boots and jelly-fish. They had a fight in their delirium, and one was severely wounded. As the blood gushed out he lapped it up; and instead of suffering the fatal weakness which might have been expected from the haemorrhage, he seems to have done well. Experiments were performed by a French physiologist, M. Anselmier (Archives gén. de médecine, 1860, vol. i. p. 169), with the object of trying to preserve the lives of dogs by what he calls “artificial autophagy.” He fed them on the blood taken from their own veins daily, depriving them of all other food, and he found that the fatal cooling incident to starvation was thus postponed, and existence prolonged. Life lasted till the emaciation had proceeded to six-tenths of the animal’s weight, as in Chossat’s experiments, extending to the fourteenth day, instead of ending on the tenth day, as was the case with other dogs which were not bled.
Various people have tried, generally for exhibition purposes, how long they could fast from food with the aid merely of water or some medicinal preparation; but these exhibitions cannot be held to have proved anything of importance. A man named Jacques in this way fasted at Edinburgh for thirty days in 1888, and in London for forty-two days in 1890, and for fifty days in 1891; and an Italian named Succi fasted for forty days in 1890.
Religious Fasts.—Fasting is of special interest when considered as a discipline voluntarily submitted to for moral and religious ends. As such it is very widely diffused. Its modes and motives vary considerably according to climate, race, civilization and other circumstances; but it would be difficult to name any religious system of any description in which it is wholly unrecognized.[3] The origin of the practice is very obscure.[4] In his Principles of Sociology Herbert Spencer collected, from the accounts we have of various savage tribes in widely separated
- ↑ “The Fathers assembled there . . . decreed in that council that every person, as well in his private as public fast, should continue all the day without meat and drink, till after the evening prayer. And whosoever did eat or drink before the evening prayer was ended should be accounted and reputed not to consider the purity of his fast. This canon teacheth so evidently how fasting was used in the primitive church as by words it cannot be more plainly expressed” (Of Good Works; and first, of Fasting.)
- ↑ As indeed they are, etymologically; but, prior to the Reformation, a conventional distinction between abstinentia and jejunium naturale had long been recognized. “Exceptio eduliorum quorundam portionale jejunium est” (Tertullian).
- ↑ Confucianism ought perhaps to be named as one. Zoroastrianism is frequently given as another, but hardly correctly. In the Liber Sad-der, indeed (Porta xxv.), we read, “Cavendum est tibi a jejunio; nam a mane ad vesperam nihil comedere non est bonum in religione nostra”; but according to the Père de Chinon (Lyons, 1671) the Parsee religion enjoins, upon the priesthood at least, no fewer than five yearly fasts. See Hyde, Veterum Persarum religio, pp. 449, 548 (ed. 1700).
- ↑ During the middle ages the prevalent notion was that it had its origin in paradise. The germ at least of this idea is to be found in Tertullian, who says: “Acceperat Adam a Deo legem non gustandi de arbore agnitionis boni et mali, moriturus si gustasset; verum et ipse tunc in psychicum reversus . . . facilius ventri quam Deo cessit, pabulo potius quam praecepto annuit, salutem gula vendidit, manducavit denique et periit, salvus alioquin si uni arbusculae jejunare maluisset” (De jejuniis, c. 3).
