dsans broke into the city (Jer 39' and 52'-'). According, however, to Talm. tradition the fast in this month was observed on the 17th, on which day the breaking of the tables of the law by Moses is said to have occurred, and also tha cessation of the daily offering in consequence of the famine during the siege by the Chaldaeans. It was held also that later the day was further desecrated through the burning of the law by Antiochus Epiphanes (in Talm. culled Aposkemus), and his introduction of an idol into the Holy Place. (,9) 'The fast of the fifth month' (Ab). The destruction of the temple took place accord- ing to 2 K 25* on the 7th, according to Jer 52" on the 10th of this month. The 9th was, however, the day which was observed, at all events accord- ing to the Talmud. The destruction of the second temple is said to have taken place on the same day ; and the announcement was believed to have been made on this day also to the generation of Isr. who came out of Egypt that they should not enter Canaan. (7) ' The fast of the seventh month ' (Tisri), possibly held in commemoration of Atonement ; the extinction of the government left in Jerusalem under Gedaliah took place in this month through his assassination (2 K 25'"). This, ace. to tradition, happened on the 3rd of Tisri. (5) 'The fast of the tenth month' (Tebet). On the 10th of this month the siege by Nebuch. began (2 K 251, Jer 52*). The reference in Ezk 24'- ^ shows how the habit of marking it by a fast might arise.
From the Talm. we learn that, in the times for which it can be taken as evidence of the practice to which the prophet refers, the 9th of Ab was regarded as by far the most im- portant, and that its obser^-ance was then universally binding. We should infer from Zee 7 and 8 that it always held this posi- tion of pre-eminence. The people ask only (73) whether they need continue to observe this fast. In the answer of God through the prophet, first one other fast is coupled with it (7*), then all four of the fasts that had been instituted in consp quence of their calamities are mentioned (S^^). It is probable that the three not referred to in the people's question were not regarded as of such strict obhgation, and therefore not felt to be onerous. The prophet, on the other hand, names them all, because the principles on which he insisted applied to all equally. Accordmg to the Talmud those tliree were, alter they had ceased to be kept, reintroduced subsequently to the de- struction of the second temple ; and it was taught that they need be ob3er\'ed only at times when the Jews were oppressed or were suffering calamities (cf. Brlick, Pharieaische VolhssitUn uiid Kitualien, p. 45 ff.). Jewish interpreters seem to have understood Zee's words (819) as giving a dispensation from the obser^'ance of the fasts in the interval between the restoration and the destruction of the second temple (Briick, ib.).
We may perhaps find a trace of the institution of one other regular fast in OT — in the Bk. of Esther. That book explains the origin of the Feast of Purim, and in Rabbinic times tlie celebra- tion of that feast was accompanied by a fast in commemoration of the fasting of Esther, Mordecai, and the people (4'"'- "•"). There may be an allusion to this part of the commemoration in 9»' end.
Naturally, there is no lack in the period from the Captivity onwards of instances of fasts on special occasions. Of such as the whole people joined in we have, in addition to the one m Est just referred to, Ezr S"'**, Neh 9' ; and as examples of fasts by individuals, Neh 1', Dn 9*. The references to fasting in the Apocr. are not so numerous aa might have been expected, and do not throw much additional light upon the history of the practice (To 12«, 1 Mac 3", 2 Mac 13'-).
2. The manner of observing fasts. — There can be little doubt that, in accordance with usual Oriental practice, fasting involved complete abstinence from food. The period for the Day of Atonement was ' from even till even ' (Lv 23'^). No work was to be done (Lv la*"-" 23^-, Nu 29'). There are allusions also to the use of sackcloth and ashes (Dn 9*, Jon 3' etc.). Abstinence of another kind was also required, referred to in 1 Co 7" (TR) : various
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passapes of OT might be quoted in confirmation, thougli none very liistinctly connected with fasts. It is spoken of plainly in the Talmud.
3. T lie purpose of fasting. — W. R. Smith observes (EiP, p. 434), 'Tne usage of religious fasting is commonly taken as a sign of sorrow, the wor.sliip- pers being so distressed at the alienation of their god that they cannot eat ; but there are very strong reasons for believing that in the strict Oriental form, in which total abstinence from meat and drink is prescribed, fasting is primarily notliing more than a preparation for the sacra- mental eating of holy flesh.' It is difficult, however, to discover traces of this view in OT. There we find fasting employed simply as a sign of mourning (1 S 31"), or with the evident object of deprecating divine wrath, or winning divine com- passion. Ita suitability cannot well be e.\plained in either of these connexions, except on the ground that it is often a natural efi'ect of grief, and may therefore be purposely employed as a sign of it. In its religious use such a mute expres- sion of sorrow would be an act of contrition for sin, or appeal for heavenly aid in distress. A super- stitious idea of its efficacy was, no doubt, often entertained j but the particular form of error whicli the prophets found it necessary to condemn was the ordinary one of the formalist, who fails to perceive that his external observances can have no value when dissevered from purity and righteous- ness of life (Is 58«-', Jer I4'»-'*, Zee 7, 8).