Like the teraphim it was part of the common stock of Hebrew cult; it is borne (rather than worn) by persons acting in a priestly character (Samuel at Shiloh, priests of Nob, David), it is part of the worship of individuals (Gideon at Ophrah), and is found in a private shrine with a lay attendant (Micah; Judg.
It is urged by many critics that Moses cannot have prohibited the worship of Yahweh by images; for the subsequent history shows us a descendant of Moses as priest in the idolatrous sanctuary of Dan.
Whilst the Saiva philosophers do not approve of the notion of incarnations, as being derogatory to the dignity of the deity, the Brahmans have nevertheless thought fit to adopt it as apparently a convenient expedient for bringing certain tendencies of popular worship within the pale of their system, and probably also for counteracting the Buddhist doctrines; and for this purpose Vishnu would obviously offer himself as the most attractive figure in the Brahmanical trinity.
East Anglia was conquered in 870; its last king, Edmund, having been defeated and taken prisoner, the vikings shot him to death with arrows because he would not worship their gods.
Although the actual organization of medicine among the Homeric Greeks was thus quite distinct from religion, the worship of Asclepius (or Aesculapius) as the god of healing demands some notice.
During the whole time between their rise and the passing of the Toleration Act 1689, the Quakers were the object of almost continuous persecution which they endured with extraordinary constancy and patience; they insisted on the duty of meeting openly in time of persecution, declining to hold secret assemblies for worship as other Nonconformists were doing.
While we need not believe with Euemerus and with Herbert Spencer that the god of Greece or the god of the Hottentots was once a man, we cannot deny that the myths of both these gods have passed through and been coloured by the imaginations of men who practised the worship of real ancestors.
Their form, however, is not sufficiently characteristic to warrant this identification, though it may be noted that the nearest approximation to phallic worship is found amongst the most typical of African peoples, viz.
The two chief seats of his worship were Ur in the S., and Harran considerably to the N., but the cult at an early period spread to other centres, and temples to the moon-god are found in all the large cities of Babylonia and Assyria.
From Greece the worship of Athena extended to Magna Graecia, where a number of temples were erected to her in various places.