The origin and development of the moral ideas

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, p. 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 fast of Ramaḍân, 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