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
