Although the monoliths of Gezer do not appear to have lost their sacred character until perhaps the sixth century B.C., they were not the only place of cult in the city. Above, on the eastern hill, were the remains of an elaborate building measuring about 100 ft. by 80 ft.. Its purpose was shown by the numerous religious emblems found within its precincts. In two circular structures were the broken fragments of the bones of sheep and goats—devoid of any signs of cooking or burning. Jars containing infants had been placed at the corners of some of the chambers; and below an angle of a courtyard close by, a pit underneath the corner-stone disclosed bones and potsherds, the latter bearing upon them the skull of a young girl.
At the north-east edge of the plateau of Tell es-Sāfy the excavations brought to light a building with monoliths; in the debris at their feet were the bones of camels, sheep and cows. At the east end of the hill of Megiddo, Dr. Schumacher found pillars with cup-marks enclosed in a small building about 30 ft. by 15 ft.; a block of stone apparently served as the sacrificial altar. Besides several amulets and small idols, at one of the corners were jars containing the skeletons of new-born infants. The structure belonged to a great series of buildings about 230 ft. long and 147 ft. broad. At the same site also was discovered a bare rock with hollows; it was approached by a step, and an entrance led to a subterranean abode containing human and other bones. At Taanach, Dr. Sellin found a similar place of sacrifice with cavities and channel; the rock-altar had a step on the eastern side, and close by were a number of flint-knives, jars with infants (ranging up to two years of age), and the remains of an adult.
Continued excavation will no doubt throw fuller light upon the old sacred places, their varying types, and their development; even the recent discovery of a small pottery model of the façade of a shrine is suggestive. It represents an open fore-court and a door-way on either side of which is a figure seated with its hands upon its knees. The figure wears what seems to be a high-peaked cap; it is presumably human, but the nose is curiously rounded, and one recalls the quaint guardians of the temple-front found in other parts of Western Asia.
Their Persistence.—Whether the choice of a sacred place was influenced by chance, by some peculiar natural characteristic, or by the impressiveness of the locality, nothing is more striking than its persistence. Religious practice is always conservative, and once a place has acquired a reputation for sanctity, it will retain its fame throughout political and even religious vicissitudes. The history of Gezer, for example, goes back to the neolithic age, but the religious development, to judge from the archæological evidence, is unbroken, and although there came a time when the city passed out of history, Palestine still has its sacred stones and rock-altars, buildings and tombs, caves and grottoes, whose religious history must extend over untold ages. At both Gezer and Tell es-Sāfy a sacred tomb actually stands upon the surface of the ground quite close to the site of the old holy places.
At Serabit the caves with their porticoes had evolved by the addition of chambers, etc., into a complicated series sacred to the representative goddess of the district and to the god of the Egyptian miners. It is estimated that the cult continued for at least a thousand years. In the neighbourhood of Petra several apparent 'high-places' have been found. They are perched conspicuously to catch the rays of the morning sun or in view of a holy shrine; and the finest of them is approached by two great pillars, 21 to 22 feet high. Although as a whole they may be ascribed to 300 B.C.-100 A.D., their altars, basins, courts, etc., probably permit us to understand the more imperfect remains of sanctuaries elsewhere.[[1]] But independently of these, from Sinai to North Syria an imposing amount of evidence survives in varying forms for the history of the sacred sites of antiquity. In the rock-altars of the modern land with cup-marks and occasionally with steps, with the shrine of some holy saint and an equally holy tree, sometimes also with a mysterious cave, we may see living examples of the more undeveloped sanctuaries. For a result of continued evolution, on the other hand, perhaps nothing could be more impressive than the Sakhra of the Holy Temple at Jerusalem, where, amid the associations of three thousand years of history, the bare rock, with hollows, cavities, channels, and subterranean cave, preserves the primitive features without any essential change.[[2]]
[[1]] G. Dalman, Petra und seine Felsheiligtümer (Leipzig, 1908).
[[2]] R. Kittel, Studien zur Hebräischen Archäologie und Religionsgeschichte (Leipzig, 1908), chap. i. Chap. ii. illustrates primitive rock-altars of Palestine and their development.
The Modern Places of Cult.—Notwithstanding the religious and political vicissitudes of Palestine, the old centres of cult have never lost the veneration of the people, and their position in modern popular belief and ritual affords many a suggestive hint for their history in the past. Although Mohammedanism allows few sacred localities, the actual current practice, in Palestine as in Asia Minor, attaches conceptions of great sanctity to a vast number of places. The shrines and sacred buildings dotted here and there upon elevated sites form a characteristic feature of the modern land, and there is abundant testimony that they are the recipients of respect and awe far more real than that enjoyed by the more official or orthodox religion. Although they are often placed under the protection of Islam by being known as the tombs of saints, prophets, and holy sheikhs, this is merely a disguise; and although it is insisted that the holy occupants are only mediators, they are the centre of antique rites and ideas which orthodox Mohammedanism rejects. Their power is often rated above that of Allah himself. Oaths by Allah are freely taken and as freely broken, those at the local shrines rarely (if ever) fail; the coarse and painful freedom of language, even in connection with Allah, becomes restrained when the natives visit their holy place.
The religious life of the peasants is bound up with the shrines and saints. There they appeal for offspring, healing, and good harvests; there they dedicate the first-fruits, firstlings, and their children, and in their neighbourhood they prefer to be buried. No stranger may intrude heedlessly within the sacred precincts, and one may see the worshipper enter barefooted praying for permission as he carefully steps over the threshold. The saint by supernatural means is able to protect everything deposited in the vicinity of the tomb, which can thus serve as a store or treasure-house. He is supreme over a local area; he is ready even to fight for his followers against the foe; for all practical purposes he is virtually the god of the district. Some of the shrines are sacred to a woman who passes for the sister or the daughter of a saint at the same or a neighbouring locality. Even the dog has been known to have a shrine in his honour, and the animal enters into Palestinian folk-lore in a manner which this unclean beast of Mohammedanism hardly seems to deserve. As a rule the people will avoid calling the occupant of the shrine by name, and some circumlocutionary epithet is preferred: the famous sheikh, father of the lion, rain-giver, dwarf, full-moon, or (in case of females) the lady of child-birth, the fortunate, and the like.