[40] Leviticus, xxii. 19 sqq.
[41] Ibid. xxii. 27.
[42] Macpherson, Memorials of Service in India, p. 118.
[43] Greenstone, ‘Fasting,’ in Jewish Encyclopedia, v. 348. Allen, Modern Judaism, p. 394.
In some cases the custom of 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.[45] In India a regular performance of two half-monthly sacrifices is enjoined on the Brahmanical householder for a period of thirty years from the time when he has set up a fire of his own—according to some authorities even for the rest of his life. The ceremony usually occupies two consecutive days, the first of which is chiefly taken up with preparatory rites and the vow of abstinence (vrata) by the sacrificer and his wife, whilst the second day is reserved for the main performance of the sacrifice. The vrata includes the abstention from certain kinds of food, especially meat, which will be offered to the gods on the following day, as also from other carnal pleasures. The Satapatha-Brâhmana gives the following explanation of it:—“The gods see through the mind of man; they know that, when he enters on this vow, he means to sacrifice to them the next morning. Therefore all the gods betake themselves to his house, and abide by him or the fires (upa-vas) in his house; whence this day is called upa-vasatha. Now, as it would even be unbecoming for him to take food before men who are staying with him as his guests have eaten; how much more would it be so, if he were to take food before the gods who are staying with him have eaten: let him therefore take no food at all.”[46] It is hardly probable, however, that this is the original meaning of the abstinence in question. It occurs about the time of new moon and full moon; according to some native authorities the abstinence and sacrifice take place on the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month that is, the first and sixteenth days of the month to be the proper time for the sacrifice.[47] We shall presently see how frequently fasting is observed on these occasions, presumably for fear of eating food which is supposed to have been polluted by the moon; hence it seems to me by no means improbable that the vrata has a similar origin, instead of being merely a rite preparatory to the sacrifice which follows it. But at the same time the idea that spirits or gods should have the first share of a meal is certainly very ancient, and may lead to actual fasting in case the offering for some reason or other is to be delayed. A Polynesian legend tells us that a man by name Maui once caught an immense fish. Then he left his brothers, saying to them:—“After I am gone, be courageous and patient; do not eat food until I return, and do not let our fish be cut up, but rather leave it until I have carried an offering to the gods from this great haul of fish, and until I have found a priest, that fitting prayers and sacrifices may be offered to the god, and the necessary rites be completed in order. We shall thus all be purified. I will then return, and we can cut up this fish in safety, and it shall be fairly portioned out to this one, and to that one, and to that other.” But as soon as Maui had gone, his brothers began at once to eat food, and to cut up the fish. Had Maui previously reached the sacred place, the heart of the deity would have been appeased with the offering of a portion of the fish which had been caught by his disciples, and all the male and female deities would have partaken of their portions of the sacrifice. But now the gods turned with wrath upon them, on account of the fish which they had thus cut up without having made a fitting sacrifice.[48]
[45] Cf. Oldenberg, Die Religion des Veda, p. 414.
[46] Satapatha-Brâhmana, i. 1. 1. 7 sq. Eggeling, in Sacred Books of the East, xii. 1 sq. Oldenberg, op. cit. p. 413, n. 1.
[47] Eggeling, in Sacred Books of the East, xii. 1.
[48] Grey, Polynesian Mythology, p. 26 sq.