CHAPTER II.
CONSECRATED PLACES.
Consecrated actions of various kinds being the primary
method of approaching the beings in whose honor they are
performed, there remain various secondary methods; sometimes
tending to heighten the effect of the primary method, sometimes
supplementing it. These secondary means of giving effect
to the religious sentiment may be divided into three classes:—the
consecration of places, of things, and of persons; while the
last of these falls into two subdivisions: the self-dedication of
certain individuals to their deity, and the dedication of a certain
class to the more special performance of religious services on
behalf of the community.
Consecration of places evidently confers on the actions performed within them a higher sanctity. Prayer offered in a place which has been devoted to the service of God is more likely to be successful. Praise from within its walls will be more acceptable. Wedlock contracted under its influence will be more solemn, and will possess a more binding character. Children may most fitly enter upon life by a profession of faith made in their behalf in a consecrated temple. And the bodies of the dead will rest more peacefully in consecrated earth.
It is scarcely needful to offer evidence of the fact that in various lands, and by many kinds of belief, the performance of certain ceremonies is held to consecrate places to the purpose of communication between man and the higher powers. From the savage in Sierra Leone, where "a small shed of dry leaves" presents perhaps the rudest form of temple to be found on earth (S. L., p. 65), to the European who worships his God in St. Peter's or Westminster Abbey, the same opinion prevails. Everywhere the consecration of places is conceived to render
