Part 10

While early Vedic and Brahmanic religion makes no mention of temples as such, fire from an ancestral altar was borne to a newly erected altar, in order to secure a continuance of the sacred influences issuing from that original family threshold.[444] And Vishnooism takes old temples from Booddhism for its centers of worship, prizing the old sacred foundation.

“Buddha-Gaya,” or “Bodhi-Gaya,” in Upper India, is famous as the locality of the holy pipal tree, or the Booddha-drum (“Tree of Knowledge”), under which for six years sat Sakya Sinha, in meditation, before he attained to Booddha-hood. A temple still standing on that site is supposed to have been rebuilt A.D. 1306, on the remains of one visited by Hwen Thsang, a Chinese traveler, in the seventh century of our era, which, in turn, had been built by Amara Sinha, or Amara Deva, about A.D. 500. This earlier temple is said to have been built by a command of Booddha himself conveyed in a vision, or by a command of the Brahmanical Mahâdeva, on the site of a still earlier sanctuary, or monastery, erected by Asoka between 259 and 241 B.C., on the site of Booddha’s meditations, about 300 B.C.[445] The existing temple has been called at different times “Buddha-pad” and “Vishnu-pad,” “Booddha’s foot” and “Vishnoo’s foot.”

Kuru-Kshetra, or the “Plain of Kuru,” near Delhi, India, has been deemed holy ground from time immemorial. At Thâvesar, on this plain, a temple of Siva was built on a site that was sacred long before Sivaism was known. It is even believed that the sacredness of this site runs back to the ancient times of the Rig Veda. The boundaries of this “Holy Land” are given in the great Hindoo epic, the Mahabharata. This plain is said to comprise three hundred and sixty holy shrines, each of which is erected on a foundation sacred from the times of the gods themselves.[446]

So general, in India, is this habit of building a sanctuary on an old sacred foundation, that it is said that “the erection of a mosk by a Muhammadan conqueror always implies the previous destruction of a Hindu temple.”[447] Thus a mosk erected by the emperor Altamash, A D. 1232, is supposed to have been on the foundation of a temple of the sun, built for Raja Pasupati about A.D. 300.[448] Not a new foundation, but an old one, was sought, in India, for a new temple, even to a god newly worshiped there.

Fourteen centuries before Christ, Pan-Kăng, an emperor of China, moved his capital from north of the Ho to south of it because he had ascertained that the original foundation was attempted to be laid there by his ancestor Thang in the Shing dynasty, seventeen reigns before him; hence the removal back to that first foundation would renew the blessing of Thang upon his descendants.[449]

A temple has added sacredness in China according as its foundation is on a spot originally chosen or honored by a representative of Heaven as a threshold of a place of worship. Thus Tai Shan, or the “Great Mount,” in the province of Shantung, China, is mentioned in the Shoo King, or Book of Records, as the site of the great Emperor Shun’s altar of sacrifice to Heaven, 2254 B.C., or, say, three centuries before the time of Abraham. On this holy mountain, as the earliest historic foundation of Chinese worship, “is the great rendezvous of devotees, every sect has there its temples and idols, scattered up and down its sides;” and great multitudes come thither to worship from near and far.[450]

This idea shows itself in modern discoveries among the ruins of ancient Greece. It appears that when Pericles (437 B.C.) began his building of the new Propylæa on the Acropolis, he would have cleared away the remains of such ancient sacred structures as stood within its outline. “The plan of Mnesikles the architect was very simple, and is still clear enough, though it was never fully carried out.” “That the original plan of Mnesikles had undergone modifications was long ago seen by every architect who made the Propylæa matter of serious study.” Dr. Dörpfeld thinks he has discovered how the plan was modified, and why. The enforced departure from the original plan seems to have been because that plan involved the destruction of shrines on an earlier foundation, with a threshold that might not be moved. The gate of Cimon, with its “statue of some guardian god of the gate,–it may be Hermes Propylaios himself,”–was within that outline, and also other sacred sites.

“Against such intrusion it is very likely the priesthood rose and protested, and, before even the foundations were laid, he had to give up, at least for the time, the whole of the southeast hall, and a part of the southwest wing.” This conclusion is the result of recent investigation by careful scholars, and it is in accordance with the ascertained fact that in primitive thought an original foundation for a temple or shrine is counted sacred for all time as the foundation there for such a place of worship, not to be swept away or ignored in any rebuilding or new building.[451]

When from any reason, in early Europe, an ancient shrine must be removed from its primitive foundation, it was deemed desirable to remove to the new site a portion of the foundation itself, as well as the sanctuary or altar above that foundation. Thus, for example, when Thorolf of Norway, who had charge of the temple of Thor in Mostur, removed to Iceland in A.D. 833, he took with him the temple posts and furniture “and the very earth on which the altar of that idol had been erected.” And when he landed in Iceland, Thorolf built a new temple of Thor, with an altar on the foundation which he had brought from the earlier shrine. A thousand years after this the foundation-site of that second temple was still pointed out near Hofstad, in Iceland.[452]

Bible language and narrative abound with incidental evidence of the commonness of this primitive idea. When Jacob, on his way to Haran, came to Beth-el–a House of God–he lighted on “the place” (_hammaqâm_) where,[453] long before, his ancestor Abraham had worshiped, as he came from Egypt by way of the Negeb.[454] And yet earlier Abraham himself, as he came a pilgrim from Haran and Ur, had there “builded an altar unto the Lord, and called upon the name of the Lord.”[455] And if that place were already known as Beth-el it must have been a sanctuary before Abraham’s day.

Moses, in the wilderness of Sinai, is told that the ground whereon he stands is “holy ground,” and that he is to bring the Hebrews out of Egypt to worship God in that mountain.[456] And the Egyptian records give reason for supposing that that region of Mt. Sinai, perhaps of the moon-god “Sin,” was known as holy ground, and as the “land of God,” or of the gods, before the days of Moses.[457]

At Jerusalem the Temple was built on Mt. Moriah, where the ark of the covenant rested after its return from Philistia,[458] and where David erected an altar to the Lord after the staying of the pestilence from Israel.[459] And it is supposed that this same Mt. Moriah was where Abraham offered a sacrifice to God on an altar he had built for the sacrifice of his son.[460] And this site of the Temple at Jerusalem is held sacred to-day, in view of its being deemed by multitudes a holy place from the beginning of the world.[461]

When Naaman the Syrian was healed of leprosy by Elisha, the prophet of Israel, he desired thenceforth to worship Jehovah in his Syrian home. To this end he asked of Elisha the gift of “two mules’ burden of earth” from Samaria, in order that he might on that sacred foundation erect in Syria an altar to Jehovah.[462]

In a prophecy of the Messiah as the foundation, or threshold, of a new temple, it was declared by the Lord: “Behold, I lay [or, I have laid] in Zion for a foundation a stone, a tried stone, a precious corner-stone of sure foundation.”[463] Again, it was the promise of God to the Israelites that they should be restorers of worship on former foundations. “They that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called The repairer of the breach, The restorer of paths to dwell in.”[464]

New Testament phraseology makes frequent reference to this same idea. “According to the grace which was given unto me, as a wise master-builder, I laid a foundation,” says Paul. “But let each man take heed how he buildeth thereon. For other foundation can no man lay than that is laid, which is Christ Jesus.”[465] The Christian saints of the “household of God,” as “living stones,”[466] are “built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom each several building, fitly framed together, groweth into a holy temple in the Lord.”[467]

Muhammadanism, which shows many survivals of primitive ideas and primitive customs, emphasizes the importance of the first foundation as the only foundation, in the traditions and legends of the holy places of its most sacred city. Every _masjid_, or “place of prostration,” in that vicinity is on a site counted holy long centuries before the days of the Prophet of Islam.

The Kaʿbah, or Holy House, in the mosk at Meccah is said to have been built by Adam himself, on the model of a similar structure in heaven. It would seem as if no earthly foundation, or threshold, could have been earlier than that; indeed, the Qurân declares: “The first house appointed unto men to worship in was that which was in Beccah [or Meccah];”[468] yet there is a tradition that Adam erected a place of prayer even before he built the Kaʿbah. In the Deluge the Holy House was destroyed; but Abraham was directed to rebuild it, and on digging beneath the surface of its site he discovered the original foundation, and the Kaʿbah was newly built up on that.

According to Muhammadan traditions, it was while Hagar was near the site of the Holy House, with her famishing son Ishmael, that a spring of water gushed forth with its life-giving stream from beneath that holy site. And that spring is the well Zemzem, or Zamzam, whose waters are deemed sacred and life-giving to-day.

Mount Arafat, a holy hill near Meccah, is another place of pilgrimage, and its sacredness dates from even an earlier day than the laying of the first foundation of the Holy House at Meccah by Adam. When our first parents were cast out of their heavenly paradise, Adam lighted in Ceylon, and Eve in Arabia. Seeking each other, they met on Mount Arafat, or the Mount of Recognition, and therefore that spot of their reunion and new covenanting is a place of pilgrimage and worship for the faithful of all the world at this time.[469] Adam is said to have built a _madaa_, a place of prayer, on Mount Arafat, before he built the Kaʿbah.[470] The religion of Islam thus teaches its subjects to worship at the earliest threshold laid by our first parents in their primal covenanting, and all other religions recognize the importance of a similar idea.

Footnote 261:

Darmesteter’s translation of _Zend Avesta_, in “Sacred Books of the East,” IV., 12, note.

Footnote 262:

De Coulange’s _Ancient City_, pp. 32–35, 46 f.

Footnote 263:

Compare Friedrich Delitzsch’s _Assyrisches Handwörterbuch_, s. v. “Êkallu.”

Footnote 264:

Wilkinson’s _Egyptians in the Times of the Pharaohs_, p. 141.

Footnote 265:

Erman’s _Life in Ancient Egypt_, p. 279 f.

Footnote 266:

Guhl and Koner’s _Life of the Greeks and Romans_, p. 297.

Footnote 267:

See, for example, _Odyssey_, VII., 80.

Footnote 268:

Perrot and Chipiez’s _Hist. of Art in Persia_, pp. 240–254.

Footnote 269:

Comp. Gen. 18 : 1–9, and Exod. 26 : 1–14; 39 : 32, etc.

Footnote 270:

Douglas’s _Society in China_, p. 343.

Footnote 271:

See Chamberlain’s _Things Japanese_, pp. 37, 226 f., 378; Griffis’s _Mikado’s Empire_, p. 90; Isabella Bird’s _Unbeaten Tracks in Japan_, II., 282.

Footnote 272:

Turner’s _Samoa_, pp. 18–20.

Footnote 273:

Maspero’s _Dawn of Civilization_, p. 703 f.

Footnote 274:

See Fergusson’s _Rude Stone Monuments_, pp. 100, 411–413.

Footnote 275:

Gen. 11 : 1–9.

Footnote 276:

See Mühlau and Volck’s Gesenius’s _Heb. und Aram. Handwörterbuch_ (12th ed.), s. v. “Babel;” also Schrader, in Richon’s _Dict. of Bib. Antiq._ (2d ed.).

Footnote 277:

See Brugsch’s _Egypt under the Pharaohs_, I., 63; also, Erman’s _Life in Ancient Egypt_, p. 58.

Footnote 278:

See Perrot and Chipiez’s _History of Art in Chal. and Assy._, II., 72.

Footnote 279:

See Count de Gobineau’s _Les Religions et les Philosophies dans l’Asie Centrale_; also Browne’s _Year among the Persians, and Traveller’s Narrative to Illustrate the Episode of the Bab_.

Footnote 280:

_Bibliothèque Orientale_, s. v. “Bab.”

Footnote 281:

John 10 : 9.

Footnote 282:

See, for example, Griffis’s _Mikado’s Empire_, p. 419; Isabella Bird’s _Unbeaten Tracks in Japan_, I., 295 f.; II., 367 f.; Gray’s _China_, I., 90; Fergusson’s _Rude Stone Monuments_, p. 413.

Footnote 283:

See Chamberlain’s _Things Japanese_, p. 429 f.; and, Lowell’s _Chosön_, pp. 262–266, for a fuller explanation of the origin and signification of this primitive entrance way.

Footnote 284:

See, for example, Douglas’s _Society in China_, p. 411; Isabella Bird’s _Unbeaten Tracks in Japan_, I., 64; Fergusson’s _Tree and Serpent Worship_, frontispiece, plates iv-ix, xxi.

Footnote 285:

See Maspero’s _Dawn of Civilization_, p. 656.

Footnote 286:

_Ibid._, p. 569. The doorway in the engraving from the intaglio is clearly one of the doorway shrines, with the guardians of the doorway on either side, and not, as has been supposed, an opening into the ark.

Footnote 287:

Maspero’s _Dawn of Civilization_, pp. 657, 662, 759, 762; also Perrot and Chipiez’s _Hist. of Art in Chal. and Assy._, I., 203, 212; II., 95, 163, 210, 211.

Footnote 288:

_Ibid._, II., facing p. 212.

Footnote 289:

Perrot and Chipiez’s _Hist. of Art in Chal. and Assy._, II., 231; Perrot and Chipiez’s _Hist. of Art in Phœnicia and Cyprus_, I., 9. See, also, note in Rawlinson’s _Herodotus_, II., pp. 148–151.

Footnote 290:

Wilkinson’s _Anc. Egypt_, III., 349; Erman’s _Life in Anc. Egypt_, pp. 274, 283; and Maspero’s _Dawn of Civilization_, pp. 189, 239.

Footnote 291:

Erman’s _Life in Anc. Egypt_, p. 311; Maspero’s _Dawn of Civilization_, pp. 237, 250, 253, 262, 316, 413.

Footnote 292:

Erman’s _Life in Anc. Egypt_, p. 314. See, also, illustrations in Perrot and Chipiez’s _Hist. of Art in Anc. Egypt_, I., 131, 140, 175.

Footnote 293:

Erman’s _Life in Anc. Egypt_, p. 319.

Footnote 294:

Perrot and Chipiez’s _Hist. of Art in Phœnicia and Cyprus_, I., 256; II., 31, 57, 147, 178.

Footnote 295:

_Ibid._, I., 53, 54.

Footnote 296:

_Ibid._, I., 287; II., 147.

Footnote 297:

_Ibid._, I., 264, 321.

Footnote 298:

_Ibid._, I., 320.

Footnote 299:

Bent’s _Sacred City of the Ethiopians_, pp. 185–193.

Footnote 300:

See, for example, Fergusson’s _Rude Stone Monuments_, pp. 100, 168 f., 217, 233, 335, 337, 344, 385, 388, 398–401, 411–413, 441, 464, 468, 484, 532.

Footnote 301:

See illustrations in Sherrin’s _Early History of New Zealand_, pp. 406, 514, 648.

Footnote 302:

Bancroft’s _Native Races_, IV., 481.

Footnote 303:

See, for example, Williams’s _Middle Kingdom_, I., frontispiece; Gray’s _China_, I., 11 f.

Footnote 304:

See citation in Bonomi’s _Nineveh and its Palaces_ (2d ed.), pp. 157–160, 174.

Footnote 305:

_Ibid._

Footnote 306:

_Nineveh and its Remains_ (Am. ed.), II., 202.

Footnote 307:

_Assyrian Discoveries_, pp. 75, 78, 429.

Footnote 308:

_Chaldean Magic_, pp. 47, 48, 54.

Footnote 309:

See, for example, 1 Sam. 29 : 6; 2 Sam. 3 : 25; 2 Kings 19 : 27; Psa. 121 : 7, 8; Isa. 37 : 28; Ezek. 43 : 11.

Footnote 310:

See references to the Mezuza of the Hebrews at page 69 f., _supra_.

Footnote 311:

Grotefend Cylinder, Col. I., ll. 44–46. See, also, Rawlinson’s _Cuneiform Inscriptions of Western Asia_, Vol. I., p. 65, Col. I., ll. 19–21.

Footnote 312:

_East India House Inscription_, Col. III., ll. 48–50.

Footnote 313:

_Ibid._, Col. VIII., ll. 5–9.

Footnote 314:

_Ibid._, Col. IX., ll. 9–16.

Footnote 315:

Grotefend Cylinder, Col. I., ll. 36–38.

Footnote 316:

_East India House Inscr._, col. II., ll. 48–50.

Footnote 317:

See Layard’s _Nineveh and Babylon_ (Am. ed.), p. 424; Perrot and Chipiez’s _Hist. of Art in Chald. and Assy._, I., 366–392; Rawlinson’s _Herodotus_, Bk. II., Chap. 99, 125; Sayce’s _Religion of the Ancient Babylonians_, p. 96; Mariette Bey’s _Monuments of Upper Egypt_, p. 79 f.; Bunsen’s _Egypt’s Place in Universal History_, II., 378–386; Rawlinson’s _History of Ancient Egypt_, I., 188–194; Réville’s _Religions of Mexico and Peru_, pp. 41 f., 179 f., Ellis’s _Polynesian Researches_, II., 207.

Footnote 318:

Rawlinson’s _Herodotus_, Bk. I., Chap. 181–183.

Footnote 319:

The word “_sullam_,” here translated “ladder,” is a derivative from “_salal_,” “to raise up in a pile, to exalt by heaping up as in the construction of a mound or highway.” Comp. Isa. 57 : 14; 62 : 10; Jer. 50 : 26. See Bush’s _Notes on Genesis_, in loco.

Footnote 320:

Gen. 28 : 10–22.

Footnote 321:

See Maspero’s _Dawn of Civilization_, pp. 691–696, with citation of authorities at foot of p. 693, and note at p. 695.

Footnote 322:

_Ibid._; also, Sayce’s _Relig. of the Anc. Babyl._, pp. 221–278; 286, note 3.

Footnote 323:

Comp. Job 1 : 21; Eccl. 5 : 15; 1 Tim. 6 : 7.

Footnote 324:

Maspero’s _Dawn of Civilization_, p. 696.

Footnote 325:

Ezek. 47 : 1–9.

Footnote 326:

Zeph. 2 : 13, 14, with margin.

Footnote 327:

See _Survey of Western Palestine_, “Memoirs,” I., 107.

Footnote 328:

See Gen. 2 : 8–10; Rev. 22 : 1, 2.

Footnote 329:

Ezek. 8 : 8–16.

Footnote 330:

Layard’s _Nineveh and Babylon_ (Am. ed.), pp. 302–311.

Footnote 331:

_Ibid._, p. 69 f.

Footnote 332:

1 Sam. 5 : 1–5.

Footnote 333:

_In loco._

Footnote 334:

Zeph. 1 : 9.

Footnote 335:

Ezek. 46 : 2.

Footnote 336:

_Ibid._, 10 : 4; 9 : 3.

Footnote 337:

_Ibid._, 43 : 8.

Footnote 338:

Lev. 17 : 2–9.

Footnote 339:

Exod. 29 : 4.

Footnote 340:

_Ibid._, 29 : 10–12.

Footnote 341:

Exod. 33 : 8–10; see, also, Num. 12 : 5; 20 : 6; Deut. 31 : 15.

Footnote 342:

See, for example, Exod. 40 : 6, 29; Lev. 1 : 3, 5; 3 : 2; 4 : 4, 7; 8 : 1–36; 12 : 6; 14 : 11, 23; 15 : 14, 29; 16 : 7; 17 : 4–9; 19 : 21; Num. 6 : 10–18.

Footnote 343:

2 Chron. 23 : 4, 5.

Footnote 344:

_Ibid._, 34 : 8, 9 (see margin).

Footnote 345:

1 Chron. 15 : 23, 24; Jer. 35 : 4; 52 : 24, etc.

Footnote 346:

Psa. 84 : 10 (see margin).

Footnote 347:

See Edersheim’s _The Temple: Its Ministry and Services_, p. 191; also, Ginsburg’s art. “Passover,” in Kitto’s _Cycl. of Bib. Lit._, p. 426.

Footnote 348:

See 2 Kings 12 : 9; 22 : 4; 23 : 4; 25 : 18.

Footnote 349:

See, for example, representation and description of temples at Byblus and Baalbec, in Donaldson’s _Architectura Numismatica_, pp. 105 f., 122–128.

Footnote 350:

Fellows’s _Travels and Researches in Asia Minor_, p. 256.

Footnote 351:

Roberts’s _Oriental Illus. of Scrip._, p. 148 f.

Footnote 352:

Maurice’s _Indian Antiquities_, V., 89.

Footnote 353:

Maurice’s _Indian Antiquities_, V., 79 f., note. Compare Trumbull’s _Blood Covenant_, pp. 157–164.

Footnote 354:

Maurice’s _Modern Hist. of Hindostan_, Pt. I., Bk. 2, chap. 3, p. 296 f.

Footnote 355:

Hughes’s _Dictionary of Islam_, art. “Masjid;” also Conder’s _Heth and Moab_, p. 293 f.; also Lane’s _The Modern Egyptians_, I., 105.

Footnote 356:

Morier’s _Second Journey through Persia_, p. 254.

Footnote 357:

The moon is said to have thus bowed before Muhammad, at the threshold of the Kaabeh at Meccah. _Anecdotes Arabes et Mussulmans_, p. 22 f. (By J.F. de la Croix, Paris, 1772.)

Footnote 358:

Chardin’s _Voyage_, I., 282.

Footnote 359:

_Ibid._, I., 292.

Footnote 360:

Laurie’s _Dr. Grant and the Mountain Nestorians_, p. 134 f.

Footnote 361:

Vambéry’s _Travels in Central Asia_, p. 233.

Footnote 362:

Huc’s _Travels in Tartary, Thibet, and China_, I., 191.

Footnote 363:

Hearn’s _Glimpses of Unfamiliar Japan_, I., 188.

Footnote 364:

Lowell’s _Occult Japan_, pp. 270–273; also, Isabella Bird’s _Unbeaten Tracks in Japan_, II., 278–285.

Footnote 365:

_Ibid._, I., 111–119; II., 286–288.

Footnote 366:

See Petrie’s _Ten Years’ Digging in Egypt_, pp. 138–142; also, Mariette’s _Monuments of Upper Egypt_, p. 107 f., and Maspero’s _Dawn of Civilization_, pp. 358–361.

Footnote 367:

Brugsch’s _Egypt under the Pharaohs_, I., 67.

Footnote 368:

See Wilkinson’s _Manners and Customs of the Ancient Egyptians_, I., xiv.

Footnote 369:

This is on the testimony of Prof. W. Max Müller, who adds that “so far the Egyptologists have not paid any attention to the threshold;” hence there is a lack of material yet available as showing its peculiar sacredness.

Footnote 370:

Erman’s _Life in Anc. Egypt_, p. 272.

Footnote 371:

Lemm’s “Ritual Book,” p. 29 ff., 47; cited in Erman’s _Life in Anc. Egypt_, p. 274 f.

Footnote 372:

Erman’s _Life in Anc. Egypt_, pp. 260, 308 f.; Mariette Bey’s _Monuments of Upper Egypt_, p. 26.

Footnote 373:

Wilkinson’s _Ancient Egyptians_, III., 65–86.

Footnote 374:

_Book of the Dead_, CXLII.

Footnote 375:

Renouf’s _Relig. of Anc. Egypt_, p. 191 f.

Footnote 376:

See p. 106, _supra_.

Footnote 377:

_Book of the Dead_, CXLV., CXLVI.

Footnote 378:

Renouf’s _Religion of Ancient Egypt_, p. 202 f.

Footnote 379:

_Book of the Dead_, CXXV.

Footnote 380:

Lane’s _Thousand and One Nights_. Notes to Chapter 3, Vol. I., p. 215 f. See, also, Stanley Lane’s _Arabian Society in the Middle Ages_, p. 73.

Footnote 381:

Or, “by steps,”–“_gradibus_.”

Footnote 382:

Cranch’s _Æneid of Virgil_, I., 572–585; _Æneis_, I., 441–449.

Footnote 383:

Bruce’s _Travels_ (Dublin ed.), III., 644, Bk. IV., chap. 12.

Footnote 384:

Bent’s _Sacred City of the Ethiopians_, p. 40 f.

Footnote 385:

See Wood’s _Wedding Day in all Ages and Countries_, II., 17.

Footnote 386:

See, for example, _Iliad_, I., 426; XIV., 173; XXI., 427, 505; _Odyssey_, VIII., 321.

Footnote 387:

Professor W.A. Lamberton, in a personal note to the author.

Footnote 388:

_Odyssey_, XIII., 4; VII., 83, 87, 89.

Footnote 389:

_Iliad_, VIII., 15.

Footnote 390:

See Hesiod’s _Theogony_, V., 749.

Footnote 391:

_Iliad_, IX., 404.

Footnote 392:

_Odyssey_, VIII., 80.

Footnote 393:

_Oedipus at Colonus_, 54 ff. See, also, 1591. Comp. Hesiod’s _Theogony_, 811.

Footnote 394:

Prof. W.A. Lamberton.

Footnote 395:

Æschylus’s “Suppliants,” p. 497; cited in Smith’s _Dict. of Greek and Roman Antiq._, s. v. “Ara.” See, also, Donaldson’s _Architectura Numismatica_, pp. xvi, xvii, 33, 54.

Footnote 396:

Euripides, _Androm._, 1098. Smith’s _Dict. of Greek and Rom. Antiq._, s. v. “Antæ.”

Footnote 397:

Acts 14 : 8–14.

Footnote 398:

_Odyssey_, VII., 130.

Footnote 399:

Euripides, _Hippolytus_, 741.

Footnote 400:

_Pausanias_, Bk. X., 24, 5.

Footnote 401:

Bingham’s _Antiquities of the Christian Church_, Bk. VIII., chap. 3.

Footnote 402:

_Ibid._, Bk. VIII., chap. 4.

Footnote 403:

_Ibid._, Bk. VIII., chap. 7.

Footnote 404:

Blunt’s _Annotated Book of Common Prayer_, p. 210.

Footnote 405:

_Ibid._, p. 217.

Footnote 406:

See Wood’s _Wedding Day in all Ages and Countries_, II., 15 f.

Footnote 407:

Baring-Gould’s _Germany, Present and Past_ (Am. ed.), p. 105.

Footnote 408:

Wood’s _Wedding Day in all Ages and Countries_, II., 14 f.

Footnote 409:

Vaux’s _Church Folk-Lore_, p. 99.

Footnote 410:

Wood’s _Wedding Day in all Ages and Countries_, II., 16.

Footnote 411:

Vaux’s _Church Folk-Lore_, p. 98.

Footnote 412:

Wood’s _Wedding Day in all Ages and Countries_, II., 17.

Footnote 413:

Wood’s _Wedding Day in all Ages and Countries_, II., 254.

Footnote 414:

Wood’s _Wedding Day in all Ages and Countries_, II., 255.

Footnote 415: