churches, were privileged with a seat within this sacred enclosure, from whence it received the name of ανάκτορον, royal palace.

The platform of this portion of the church was a semicircular or elliptical recess, with a corresponding arch overhead, and separated from the nave by a railing curiously wrought in the form of network, cancelli-hence the name chancel. In the earliest centuries, however, this part of the church was extremely simple in its structure, and simply furnished with a table, on which the elements were placed in the celebration of the Lord's supper. But at a later period a mysterious sanctity was attached to the place. It was styled the sanctuary, the holy place, the most holy place, the altaplace, the advtov, the aßatov, or more frequently, in the plural, places not to be approached. The bishop was now honoured by a separate throne, elevated above the other orders of the clergy, who sat below him on the right and the left. The bishop's throne was usually covered with a vail, and for this reason was styled cathedra velata. In the middle of the church stood the holy altar, or communion table, τράπεζα ἱερά, μυστική, πνευματική, the sacred, mysterious, or spiritual table, in such a position as to be easily encompassed on every side. On this the sacred elements were placed in the sacrament of the Lord's supper. On one side of the altar was a small table or secretary for receiving the customary oblations previous to the sacrament; and on the other stood the oxɛvoqv2ázov, a recess into which the sacramental vessels were conveyed to be washed and replaced before being removed to the sacristry in which they were usually kept.

In process of time, this part of the church became the depository of sacred relics and the burial-place of the sainted dead.

This sanctuary, like the holy of holies in the temple, was also provided with a vail, so as to be screened at pleasure from the view of the congregation.

§ 5. OF THE ALTAR.

PAGAN nations were wont to erect altars in their sacred groves, on their high places, in their houses, by the wayside, and in public places. Toward such altars the primitive Christians entertained an irreconcilable aversion. When reproached with the charge of having no altars, no temples, no images, they simply replied,

clericis.-1 Conc. Bragar. c. 13, A. D. 563. Mórois ¿§òv ɛivai tois iɛparıxois eloιέναι εἰς τὸ θυσιαστήριον καὶ κοινωνεῖν.—Conc. Laod. c. 19, Α. D. 820. Comp. c. 44.

"Shrines and altars we have none: Delubra et aras non habemus." The very name of an altar they discarded as profane, and carefully denominated the sacramental board, not an altar, but a table, THE TABLE OF THE LORD. This was simply a plain table, on which the sacred elements were placed in the administration of the Lord's supper.

The use of the term altar, to designate the sacramental table, belongs to the nomenclature of the hierarchy. It was unknown until the third century. When the bishop became the high-priest of the Christian church, claiming levitical authority and prerogatives in conformity with the religion of the Jews, then, in conformity with the pomp and ceremony of the temple service, the Lord's table became the altar of the church, which also had become the temple of the Lord under the Christian dispensation. The sacred elements now became the body and blood of the great atoning sacrifice, an offering unto the Lord upon his holy altar. To give effect to this imposing ritual, and exalt the priesthood, the altar was invested with mysterious and awful sacredness. It was described as holy, sacred, divine, princely, royal, immortal, awful, venerable, spiritual, emblematical, mystical, &c. None but the consecrated priest was permitted to draw near it. It was accordingly religiously guarded from all profane approach. The excommunicated, catechumens, penitents, and the laity were cautiously excluded from it in the Eastern church. In the Western, however, an exception was made, on the removal of the elements, in favour of the latter when they drew near to lay upon it their freewill offerings to replenish the coffers of the church, a concession adroitly extended to the laity by the priesthood, whose means of support were essentially augmented by such pious and charitable contributions. In other instances these offerings appear to have been presented, not on the altar, but on some side-table within the chancel.

The altar was originally a table of wood, covered with a linen napkin. Subsequently it was made of stone, and highly wrought. Sometimes it was raised high upon costly pillars beneath an awning of rich tapestry, and overlaid with silver, or with pure gold, and adorned with precious stones. Several altars were sometimes provided in the same church, as are seen in the cathedrals of Europe. The cross, as still seen in the churches on the continent, was introduced in the sixth century.

From the awning above was also suspended the image of a dove,

in gold or in silver, emblematical of the Holy Spirit, as the cross upon the altar was the typical representation of the Saviour.

The form of the sacramental table was, at first, much the same as that of the common table then in use. But it was subsequently changed to the form of a chest or box, after the pattern of the ark of the covenant, which name was also applied to it. Within the altar sacred relics were deposited, like the tables of the law, the pot of manna, and Aaron's rod in the ark of the covenant. The capacity of the altar was somewhat enlarged sufficiently to receive many bones of the martyrs and other objects of supersti

tious veneration.

From the fourth century it was the custom to consecrate certain portable altars, for the celebration of religious rites in the absence of a Christian church. Such an altar became a part of the outfit of bishops, emperors, and military chieftains, in their travels and warlike expeditions.

In the second and third centuries it became customary to erect tables over the graves of martyrs; but whether it was merely an appropriate memorial of the deceased, or whether it had an allegorical meaning, is still a disputed question. Augustin, in his eulogy upon Cyprian of Carthage, says, that "a table was erected to God on the spot where his body was buried, which was called Cyprian's table, that Christians there might bring their offerings in prayer where he himself was made an offering to God, and drink the blood of Christ with solemn interest where the sainted martyr so freely shed his own blood;" and much more to the same effect." From this and other passages from the fathers, it would seem that they were wont to celebrate the sacrament of the Lord's supper over the graves of martyrs. From this circumstance they were unjustly accused of paying divine honours to their saints.

But the veneration thus felt for them led to the erection of monuments to their memory within the sanctuary of the church. These monuments, moreover, were, in process of time, loaded with relics of saints, and became the occasion of such superstitions that it required the intervention of ecclesiastical councils to suppress them. These decrees, however, only directed the overthrow of such altars or cenotaphs as were erected to the memory of saints, while such as actually covered their remains were suffered to stand, and were still the occasion of much superstition. Religious pilgrimages were often made to visit these sacred relics.

Various theories have been advanced in explanation of the cus

tom of burning candles in the churches. The persecutions of the early Christians compelled them to celebrate their worship with the utmost secrecy-in caves of the earth, and under cover of the night, where such lights were indispensable. Many suppose that they were afterward continued in memory of the former trials of the church. Others ascribe the use of these lights to a superstitious imitation of the ceremonies of the Lord's supper, as first instituted by him with his disciples, who must of necessity have used lights. These, and other considerations, may have given rise to this rite, which was early received into the church, and is still retained, not only in the Roman Catholic, but also in the Lutheran churches.

§ 6. OF THE NAVE.

THE nave, or main body of the church, was called by different names derived from the uses to which it was applied. It was called the oratory of the people; because there they met for religious worship, reading the Scriptures, prayer, and the preaching of the word. It was also called the place of assembly, and the quadrangle, from its quadrangular form in contrast with the circular or elliptical form of the chancel.

In a central position stood the ambo, βῆμα τῶν αναγνωστῶν, suggestum lectorum, or reader's desk, elevated on a platform above the level of the surrounding seats. This was sometimes called the pulpit and the tribunal of the church,' in distinction from the ẞua, or tribunal of the choir. Here the Scriptures, with the exception of the gospels and epistles, were read. All public notices, letters missive, and documents of public interest were also communicated from the reader's desk.

The gospels and epistles were chanted from before the altar. The sermon was also delivered by the preacher standing on the platform of the sanctuary before the altar, or on the steps leading to it. But afterward, when larger churches were erected, it became difficult for the preacher to make himself heard from this station. To remedy this inconvenience, a platform was erected for the speaker in front of the bema, within the body of the nave, and surrounded by railings called cancelli, which gave to this platform the name of chancel. Such was the origin and appropriate signification of the term. Afterward, it became, in common with many others, the name of all that space which was allotted to the altar, and to those that ministered at the altar.

In the simplicity of primitive worship, the assembly were seated promiscuously, without distinction of sex, or division into separate apartments; but the body of the church was early divided into separate parts, and specific places assigned to the several classes into which the audience were divided. The object of this careful division was to prevent disorder and confusion, and to invite a fuller attendance. Such an arrangement, indeed, was indispensably necessary in connection with the various classes of believers, penitents, catechumens, etc., and the services adapted to each. But between the Eastern and Western churches there has never been any uniformity in the internal arrangements of their places of worship.

The rules relating to the ancient churches required the separation of the sexes in public worship, and this was generally observed.3 The men occupied the left of the altar, on the south side of the church, and the women the right, on the north. They were separated from one another by a vail or lattice. In the Eastern churches the women and catechumens occupied the galleries above, while the men sat below. In some churches a separate apartment was also allotted to widows and virgins.

The choristers and professional singers, κανονικοὶ ψάλται, were provided with seats on, or near the desk. Next in order were the believers, or Christian communicants. The catechumens, arranged in the order of their several classes, occupied a place next to the believers. But they were required to withdraw at the summons of the deacons, Ite, catechumeni! In the rear of the catechumens sat the penitents who had been allowed a place again within the church. In the seating of the assembly and preservation of order, the ostiarii, acolyths, subdeacons, deacons, and deaconesses all bore a part. None but believers, however, were provided with seats in the church. The catechumens, penitents, and all other classes were required to kneel or to stand. But a small portion of the ancient churches in Europe is occupied with seats, and some offer no seats to the worshippers.

A certain part of the church, styled σωλέα, σολία, σολέας, σoλɛiov, etc., has been the subject of much dispute; but it is generally understood to denote the seat near the entrance to the chancel, which was appropriated to the emperors, kings, princes, etc.5

The walls of the church were surrounded by antechambers and recesses, for the accommodation of the assembly, for private reading, meditation, and prayer. There were aisles surrounding the