FEASTS (fEsts), (Hcb. ri7).%.7?, inish'tch). The root idea of the word is to be found in what we should term the pleasures of the table, the exer cise of hospitality.
(1) Early Hospitality. To what an early date the practices of hospitality' are referable may be se(ri in Gen. xix:3, where we find Lot inviting the two angels; 'and they entered into his house; and he made them a feast,' which was obviously of a teligious nature, since it is added, 'and did bake unleavened bread, and they did eat' (Judg. vi:19). It was usual not only thus to receive persons with choice viands, but also to dismiss them in a similar manner; accordingly Laban, when he had overtaken the fleeing Jacob, com plains (Gen. xxxi:27), 'Wherefore didst thou steal away from me and didst not tell me. that I might have sent thee away with mirth, and with songs, and with tabret, and with harp?' See also 2 SailL iii :20 ; 2 Kings vi :23; Macc. xvi: 15. This practice explains the reason why the prodigal on his return was welcomed by. a feast (Luke xv :23). Occasions of domestic joy were hailed with feasting; thus, in Gen. xxi :8, Abra ham 'made a great feast the same day that Isaac was weaned.' Birthdays were thus celobrated (Gen. x1:20). 'Pharaoh, on his birthday, made a feast unto all his servants' (Job i :4; Matt. xiv: 6; comp. Herod. i:133). Marriage feasts were also common. Samson (Judg. xiv no) on such an occasion 'made a feast,' and it is added, 'for so used the young men to do.' So Laban, when he gave his daughter Leah to Jacob (Gen. xxix:22), 'gathered together all the men of the place, and made a feast.' These festive occasions seem originally to have answered the important purpose of serving as evidence and attestation of the events which they celebrated, on which ac count relatives and neighbors were invited to be present (Ruth iv :to; John ii:1), (2) Harvest Celebrations. Those processes in rural occupations by which the Divine bounties are gathered into the hands of man have in all ages been made seasons of festivity; accordingly, in 2 Sam. xiii:23, Absalom invites all the king's sons, and even David himself, to a sheep-shearing feast, on which occasion the guests became 'merry with wine' (I Sam. XXV :2, sq.). The vintage was also celebrated with festive eating and drink ing (Judg. ix:27).
(3) Funeral Feasts. Feasting at funerals existed among the Jews (2 Sam. iii :33). In Jer. xvi :7, among other funeral customs, mention is made of 'the cup of consolation, to drink for their father or their mother,' which brings to mind the indulgence in spirituous liquors to which our ancestors were given, at interments, and which has not yet entirely disappeared (Carleton's frisk Peasantry, England in the Nineteenth Century, vol. ii). To what an extent expense was some
times carried on these occasions may be learned from Josephus (Dc Bell. Jud. iv, i :1), who, having remarked that Archelaus 'mourned for his father seven days, and had given a very expensive funeral feast to the multitude,' states, 'which cus tom is the occasion of poverty to many of the Jews,' adding, 'Because they are forced to feast the multitude, for if any one omits it he is not esteemed a holy person.' (4) Sacrifieial Feasts. As among heathen nations, so also among the Hebrews, feasting made a part of the observances which took place on occasion of animal sacrifices (Dein. xii :6, 7; I Sam. ix :19; xvi :3, 5; 2 Sam. vi :19). These sacrificial meals were enjoyed in connection with peace offerings, whether eucharistic or votive. The kidneys, and all the inward fat, and the tail of the lamb, were burnt in the daily sacrifice; the breast and right shoulder fell to the priest; and the rest was to be eaten by the offerer and his friends, on the same day if the offering were eucharistic, on that and the next day if it were votive (Lev. iii :1-17 ; vii:11-21; 29-36; xix:5-8; xxii :29, 3o). To the feast at the second tithe of the produce of the land, which was to be made every year and eaten at the annual festivals be fore Jehovah, not only friends, but strangers, wid ows, orphans, and Levites, were to be invited as well as the slaves. If the tabernacles were so distant as to make it inconvenient to carry thither the tithe, it was to be turned into money, which was to be spent at the place at which the festivals were held in providing feasts (Deut. xiv :22-27; xii:14; Tobit i :6). Charitable entertainments were also provided, at the end of threeyears, from the tithe of the increase. The Levite, the stranger, the fatherless, and the widow were to be present (Deut. xii :17-19; xiv :28, 29; xxvi :12-15). At the feast of Pentecost the command is very ex press (Dent. xvi :it), 'Thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy man servant, and thy maid servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are atnong you.' The Israelites were forbidden to partake of food offered in sacrifice to idols (Exod. xxxiv :t5), lest they should be thereby enticed into idolatry or appear to give a sanction to idolatrous observances (t Cor. x: 28). (See AGAPE ; FESTIVALS ; Riddle, Christian Antiquities, p. 648; Bingham, Orig. Eccles. bk. x x.) J. R. B.