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 went in, and found a delightful place; this being one of those to which only priests were admitted (G. d. M., p. 326). Similarly among the Parsees, the Atesch-gâh, or holy place where worship is performed, may be entered only by the priests, except under special circumstances, when laymen may enter it after due observance of preparatory rites, and with the face covered. Such a case would occur if there were no priest to keep up the sacred fire (Z. A., vol. ii. p. 569). In Mexico, where there were two important holy places—the Cu, or great temple of Vitziliputzli, and the temple of Tezcatlipuca—the priests alone had the right of entry to this last (H. I., b. 5, ch. 13).

We thus find, among the several nations of the world, a consistent and all-pervading theory of holy places. These are not always the scenes of divine revelations, or of striking events produced by the divine agency; but they are much more likely to be so favored than other places, and if communications are distinctly sought, it must generally be by resorting to such local sanctuaries as are commonly reputed to be fitted for the purpose. Where no revelation is either given or expected, the holy place is yet the abiding home of the deity whose worship is celebrated within its enclosure. And although Christians may consider their God as present everywhere, yet they are conscious on entering a church, of coming, in a peculiar sense, into his presence; and they indicate that consciousness by removing their hats, if men, and keeping the head covered, if women. For such is the outward indication of respect which the Christian God is supposed to require of those who set their feet within his holy places.