Page:An analysis of religious belief (1877).djvu/130

 CHAPTER II.

HOLY PLACES.

"Draw not nigh hither," said the occupant of the burning bush to Moses; "put off thy shoes from off thy feet; for the place whereon thou standest is holy ground" (Exod. iii. 5). This verse embodies the universal theory of holy places. They are spots occupied in a special and peculiar manner by the deity or his representative; and where he finds it easier to communicate with mankind than it is elsewhere. Hence, those who hope or desire to receive some celestial intimation, resort to such holy places. The oracles of the ancient world, and the temple at Jerusalem, are instances of holy places where the respective gods worshiped by those who frequented them gave responses, or manifested their presence. Holy places are not always consecrated places. Sometimes—as in the case of the Delphian oracle—the consecration is the work of nature; the divinity intimates in some unmistakable way his presence in the sanctuary which he has himself selected; and human beings have nothing to do but humbly to receive such communications as he may desire to make. Frequently, however, holy places have only become holy by the act of consecration; the local god has not occupied them until they have been duly prepared for him by human labor. On the other hand, consecrated places are always holy places. Not indeed that there are always conspicuous intimations of the divine presence; but it is nevertheless vaguely supposed to haunt the buildings where worship is offered, and rites are performed, more than it does the outer world.

To begin with a few instances of holy places which have not undergone consecration. On the coast of Guinea "almost every village hath a small appropriated grove.' Offerings are made in