[1081]. Places of worship. The simplest form of early worship is the presentation of an offering to the dead or to some extrahuman object of reverence. Such objects were held to exist in all the world, in the sky, in rocks, streams, woods, caves, hills and mountains, and beneath the surface of the earth; but it was chiefly in places of human resort that their presence was expected. On some natural object or at some spot regarded as sacred, particularly where, it was believed, a spirit or deity had manifested himself (in some remarkable natural phenomenon, or in some piece of good fortune or ill fortune), the worshiper would place his offering. Sometimes it was left to be disposed of by the deity or spirit or dead person at his pleasure. When the offering was an animal, the blood, as food, was often applied to the grave or to the stone or other object connected with a superhuman Power. In the course of time, it may be supposed, it would be found convenient to erect a table or some other structure on which an animal could be slain. Such a structure would be an altar. At first simple, a heap of stones, a pile of dirt, a rough slab, it was gradually enlarged and ornamented,[1980] and itself, by association, became sacred.
[1082]. Places where the presence of the divine was recognized were sacred. In them worship was paid to the deity, and in the course of time they were marked off and guarded against profane use. At first, however, they were merely spots on hills or in groves, by streams or in the open country, needing no marks or watches, for they were known to all and were protected by the reverence of the people.[1981] When the land came to be more thickly populated and religion was better organized, such places were inclosed and committed to the care of official persons. Well-known examples are the Greek temenos and the Arabian haram.[1982] Taboos and privileges attached themselves to such inclosures. Precautions had to be taken on entering them; the shoes, for example, were removed, lest they should absorb the odor of sanctity and thus become unfit for everyday use. The spaces thus set apart were sometimes of considerable extent (as was and is the case at Mecca); within them no war could be waged and no fugitive seized. Sometimes they owed their sacredness to the buildings to which they were attached.
[1083]. The necessity for a house of worship arose very early.[1983] Where there was an image or a symbol of a god, or where the apparatus of sacrifice or of other ritual practice was considerable, buildings were required for the protection of these objects and perhaps for the convenience of the ministrants. The development of buildings followed the course of all such arrangements—at first rude, they became gradually elaborate and costly. In many savage tribes and in the earliest period of civilized peoples (Egyptians, Hebrews, al.) a hut, constructed like those of the people and therefore of a very simple character, houses the image or other representative of the god. With the progress of artistic feeling and skill abodes of men grow into palaces and abodes of deities into temples. It is on the temples that the greatest labor has been expended, partly because they are the work of the whole community, partly because it has been believed that the favor of the deity would be gained by making his dwelling-place magnificent.[1984] The essential fact in a temple—its definition—is (in the lower cults) and was (in the great ancient cults) that it is or was the home of a god, the specific place of approach to him, with the possibility of face-to-face intercourse and a greater probability of gaining the blessings desired. This local conception of the deity continued after larger ideas had arisen,[1985] and is to be found at the present day in some Christian circles.
[1084]. Temples have tended to grow not only in beauty and magnificence but also in elaborateness of interior arrangements and of connected structures. Anciently they were specifically places of sacrifice—the abodes of gods to whom sacrifice was offered—and this function generally determined their interior form. Sometimes they contained a single room in which stood an image and an altar; this was the simplest architectural embodiment of the idea of divine sacredness. But the progress of ritual forms was accompanied by the notion of grades of sanctity, and a special sanctity was indicated by a special room, an adytum, an inner or most holy shrine;[1986] where, as was often the case, gradations in priestly rank existed, only the highest priest could enter the adytum. For the implements of service and for the priests there were buildings attached to the temple. The people gathered in courts adjoining the sacred structure; where ritual exactness was carried very far (as in Ezekiel's plan and in Herod's temple), there were gradations in the courts also.[1987] Usually an altar stood in one of the courts. The sacredness of the sanctuary communicated itself to the vessels and other implements of the sacrificial service.
[1085]. Temples, like sacred inclosures and altars, were often asylums, and doubtless in many cases served to protect innocent persons. The privilege, however, was often abused, and it became necessary in Greece and Rome to restrain it.[1988]
[1086]. As a factor in the development of art the temple has been important. It has called forth the best architectural skill of man, and the statues that often adorned sacred buildings have stimulated sculpture. It does not appear that symbolism entered into the idea of ancient temples.[1989] The Babylonian and Assyrian zikkurat (or ziggurat) was a staged structure (resembling in this regard the Egyptian pyramid), supposed by many scholars to be an imitation of the mountains whence the predecessors of the Semites in Babylonia came, and on which they worshiped;[1990] if this be so, there is no attempt at pointing upward to the abode of the gods. Nor is there any trace elsewhere in the ancient world of a symbolic significance attached to temples beyond the distinction of place, referred to above, between the sacred and the profane and between different degrees of sacredness. The form of temples appears to have been determined by imitation of early nonreligious usage or by considerations of convenience;[1991] the ziggurat may have been suggested by a high place, the adytum by a cave, but most temples were probably copies of ordinary human dwellings or civic buildings (as in late Latin, basilica is used in the sense of 'cathedral').
As abodes of priests temples were the centers of all priestly activities in the development of ritual and literature. Being strong and well guarded they were often used by kings as treasure-houses; but they were stripped of their wealth by native kings in times of need, and were freely plundered by conquerors.
[1087]. Forms of worship. The ancient forms of divine worship, as is remarked above,[1992] follow in a general way the modes of approaching human potentates. Ceremonies of worship reached a high degree of elaboration in the great religions, Egyptian, Babylonian-Assyrian, Hebrew, Hindu, Greek, Roman.[1993] The central fact was the presentation of the offering, and with this came to be connected prayers and hymns, ceremonies of purification, vows, imprecations, exorcisms, oracles; the festivals also were religious functions. Prayer is spoken of below.[1994] Hymns sometimes consisted of or contained petitions, more generally were laudations of the power and benefactions of a deity. For poetical charm the first place is to be assigned to the Egyptian, Hebrew, and Hindu hymns. The religious ideas expressed in such compositions varied with time and place, but they show a general tendency toward a monolatrous or henotheistic point of view and toward higher ethical and spiritual feeling. Many of the Egyptian hymns seem to be substantially monotheistic, and the same thing is true of the Babylonian, the Assyrian, and the Vedic. The Babylonian hymns so far recovered (belonging in their present form mostly to the seventh century B.C.) are chiefly penitential[1995] and show a close resemblance to some Hebrew psalms. In the Veda traces of philosophical thought, pantheistic and other, are not lacking. The poems of the Old Testament Psalter vary greatly in breadth and elevation of thought—some, dealing generally with national affairs (occasionally with individual experiences), are narrow and ethically low; others show exalted conceptions of the deity and fine moral feeling. The Avestan ritual is concerned largely with physical details, but is not lacking in a good ethical standard; the Gathas, particularly, though not free from national coloring, give a noteworthy picture of the government of the world according to moral law. Of Greek ritual hymns we have few remains, and these are of no great interest.
[1088]. Everywhere the temple-hymns, as is natural, deal chiefly with the desires and hopes of the worshiper, and often do not rise above mere egoism. Their object is to secure blessing, and the blessing is often, perhaps generally, of a nonmoral character—wealth, children, triumph over enemies. Desire for moral purity appears in some Hebrew hymns, and perhaps in some Babylonian. Of the modes of presenting liturgical poems to the deity we have few details. In the Second Temple at Jerusalem there were choruses of ministrants (Levites), and some of the titles of the psalms contain what seem to be names of musical instruments and melodies; but of this temple-music nothing further is known than that it was sometimes sung antiphonally, but without harmony.[1996] In some parts of Greece boys were trained to render hymns musically in the daily service and on special occasions. The general character of old Greek music is indicated in the Delphian hymn to Apollo discovered in 1893;[1997] the melody is simple but impressive—there is no harmony.
[1089]. The temple-music doubtless tended to heighten devotional feeling among the worshipers, and possibly a similar popular effect was produced by the festivals that were common in the ancient world. Here the whole population took part, there were religious ceremonies, and the consciousness of the presence of the deity was made more distinct not only by visible and tangible representations, but often also by the fact that these occasions were connected in current myths and legends with histories of gods and ancient national experiences. Processions and pilgrimages brought the people to sacred places to which stories were attached, and the religious life became a series of object lessons. The Greek and Roman calendars contain a great number of feast days, each assigned to some god.[1998] The Hebrews at a comparatively early date (eighth or ninth century B.C.) connected their great festivals with remote national events;[1999] examples of festivals attached to recent historical events are Purim,[2000] the Feast of Dedication established in commemoration of the rededication of the temple by Judas Maccabæus (December, 165 B.C.) after the Syrian profanation,[2001] and the "Day of Nicanor" commemorating the victory of Judas over that general (March, 161 B.C.).[2002] In the Hindu festivals (New Year's Day and during the spring months) stories of gods formed a prominent feature.[2003] The Greek Genesia, the season of mourning for the dead, came to be connected with the victory of Marathon.[2004]