Altar

For other uses, seeAltar (disambiguation).

Altar inRoskilde Cathedralbeneath by a carvedreredos

Analtaris atableor platform for the presentation ofreligious offerings,forsacrifices,or for otherritualisticpurposes. Altars are found atshrines,temples,churches,and other places of worship. They are used particularly inpaganism,Christianity,Buddhism,Hinduism,Judaism,modern paganism,and in certainIslamic communitiesaroundCaucasiaandAsia Minor.Many historical-medieval faiths also made use of them, including theRoman,Greek,andNorsereligions.

Etymology

The modernEnglishwordaltarwas derived fromMiddle Englishaltar,fromOld Englishalter,taken fromLatinaltare( "altar" ), probably related toadolere( "burn" ); thus "burning place", influenced byaltus( "high" ). It displaced the native Old English wordwēofod.

Altars in antiquity

• Altars in antiquity
• 
  Horned altar atTel Be'er Sheva,Israel.
• 
  Ancient Greekkylixshowing ahopliteoffering a sacrifice before an altar, around 480 BC. Ancient Agora Museum of Athens in theStoa of Attalus
• 
  The ancientAltar of Pergamon,reconstructed at the Pergamon museum, Berlin.
• 
  TheOpfersteinor Sacrifice Rock atMaria Taferl,Austria.It was used by the ancientCeltsto make sacrifices upon and is now located in the plaza of thebasilicathere.

Judaism

Main article:Altar (Bible)

Altarsin theHebrew Biblewere typically made of earthor unwrought stone.Altars were generally erected in conspicuous places.The first altar recorded in the Hebrew Bible is that erected byNoah.Altars were erected byAbraham,byIsaac,byJacob,and byMoses.

After thetheophanyonMount Sinai,in theTabernacle—and afterwards in theTemple—only two altars were used: The Altar of Burnt Offering, and the Altar of Incense, both near where theArk of the Covenantwas located.

The remains of three rock-hewn altars were discovered in the Land of Israel: one belowTel Zorah,another at the foot ofSebastia(ancient Samaria), and a third nearShiloh.

Christianity

Dedication of an altar

The wordaltar,in Greekθυσιαστήριον(see:θυσία), appears twenty-four times in theNew Testament.In Catholic and Orthodox Christian theology, theEucharistis a re-presentation, in the literal sense of the one sacrifice of Christ on the cross being made "present again". Hence, the table upon which the Eucharist is consecrated is called an altar.

The altar plays a central role in the celebration of theEucharist,which takes place at the altar on which the bread and the wine for consecration are placed. Altars occupy a prominent place in most Christian churches, both Easternand Westernbranches. Commonly among these churches, altars are placed for permanent use within designated places of communal worship (often called"sanctuaries"). Less often, though nonetheless notable, altars are set in spaces occupied less regularly, such as outdoors in nature, in cemeteries, in mausoleums/crypts, and family dwellings. Personal altars are those placed in a private bedroom, closet, or other space usually occupied by one person. They are used for practices of piety intended for one person (often referred to as a "private devotion" ). They are also found in a minority of Protestant worship places; inReformedandAnabaptistchurches, a table, often called a "Communion table", serves an analogous function.

Ahome altarin aMethodistChristian household, with a cross and candles surrounded by other religious items

The area around the altar is seen as endowed with greater holiness, and is usually physically distinguished from the rest of the church, whether by a permanent structure such as aniconostasis,arood screen,altar rails,a curtain that can be closed at more solemn moments of the liturgy (as in theArmenian Apostolic ChurchandArmenian Catholic Church), or simply by the general architectural layout. The altar is often on a higher elevation than the rest of the church.

Churches generally have a single altar, although in the Western branches of Christianity, as a result of the former abandonment ofconcelebrationofMass,so that priests always celebrated Mass individually, larger churches have had one or more side chapels, each with its own altar. The main altar was also referred to as the "high altar".Since the revival of concelebration in the West, theRoman Missalrecommends that in new churches there should be only one altar, "which in the gathering of the faithful will signify the one Christ and the one Eucharist of the Church."This does not exclude altars in distinct side chapels, however, but only separate altars in the main body of the church. But most Western churches of an earlier period, whether Roman Catholic or Anglican, may have a high altar in the main body of the church, with one or more adjoining chapels, each with its own altar, at which the Eucharist may be celebrated on weekdays.

Architecturally, there are two types of altars: Those that are attached to the eastern wall of the chancel, and those that are free-standing and can be walked around, for instance when incensing the altar.

EarlyCopticaltar carved into the wall of the Temple ofIsison the islandPhilaein Egypt.

In the earliest days of the Church, the Eucharist appears to have been celebrated on portable altars set up for the purpose. Some historians hold that, during the persecutions, theEucharistwas celebrated among the tombs in theCatacombs of Rome,using thesarcophagiof martyrs as altars on which to celebrate. Other historians dispute this, but it is thought to be the origin of the tradition of placingrelicsbeneath the altar.

When Christianity was legalized underConstantine the GreatandLicinius,formal church buildings were built in great numbers, normally with free-standing altars in the middle of the sanctuary, which in all the earliest churches built in Rome was at the west end of the church. "When Christians in fourth-century Rome could first freely begin to build churches, they customarily located the sanctuary towards the west end of the building in imitation of the sanctuary of the Jerusalem Temple. Although in the days of the Jerusalem Temple the High Priest indeed faced east when sacrificing onYom Kippur,the sanctuary within which he stood was located at the western end of the Temple. The Christian replication of the layout and the orientation of the Jerusalem Temple helped to dramatize the eschatological meaning attached to the sacrificial death of Jesus the High Priest in the Epistle to the Hebrews. "The ministers (bishop,priests,deacons,subdeacons,acolytes), celebrated theEucharistfacing east, towards the entrance. Some hold that for the central part of the celebration the congregation faced the same way. After the sixth century the contrary orientation prevailed, with the entrance to the west and the altar at the east end. Then the ministers and congregation all faced east during the whole celebration; and in Western Europe altars began, in the Middle Ages, to be permanently placed against the east wall of the chancel.

In Western Christian churches

Altar ofSanta Cecilia in Trasteverewithciborium

Mostrubrics,even in books of the seventeenth century and later, such as thePontificale Romanum,continued to envisage the altar as free-standing. The rite of the Dedication of the Churchcontinued to presume that the officiating bishop could circle the altar during the consecration of the church and its altar. Despite this, with the increase in the size and importance of thereredos,most altars were built against the wall or barely separated from it.

In almost all cases, the eastward orientation for prayer was maintained, whether the altar was at the west end of the church, as in all the earliest churches in Rome, in which case the priest celebrating Mass faced the congregation and the church entrance, or whether it was at the east end of the church, in which case the priest faced the eastern apse and had his back to the congregation. This diversity was recognized in the rubrics of theRoman Missalfrom the 1604 typical edition ofPope Clement VIIIto the 1962 edition ofPope John XXIII:"Si altare sit ad orientem, versus populum..."

When placed close to a wall or touching it, altars were often surmounted by areredosoraltarpiece.If free-standing, they could be placed, as also in Eastern Christianity, within aciborium(sometimes called abaldachin).

Altar ofNewman University Church,Dublin, with an altar ledge occupying the only space between it and the wall

The rules regarding the present-day form of the Roman Rite liturgy declare a free-standing main altar to be "desirable wherever possible".Similarly, in the Anglican Communion, the rubrics of theBook of Common Prayerassumed an altar fixed against the wall, until Prayer Book revision in the twentieth century removed language which assumed any particular form of altar.

As well as altars in the structural sense, it became customary in the West to have what in Latin were referred to asaltaria portatilia(portable altars), more commonly referred to in English asaltar stones.When travelling, a priest could take one with him and place it on an ordinary table for saying Mass. They were also inserted into the centre of structural altars especially those made of wood. In that case, it was the altar stone that was considered liturgically to be the altar. The Pontificale Romanum contained a rite for blessing at the same time several of these altar stones.In the East theantimensionserved and continues to serve the same purpose.

The termmovable altarorportable altaris now used of a full-scale structural altar, with or without an inserted altar stone, that can be moved.

Movable altars include the free-standing wooden tables without altar stone, placed in the choir away from the east wall, favoured by churches in theReformed tradition.Altars that not only can be moved but are repeatedly moved are found inlow churchtraditions that do not focus worship on the Eucharist, celebrating it rarely. Both Catholics and Protestants celebrate the Eucharist at such altars outside of churches and chapels, as outdoors or in an auditorium.

Catholic Church

Main article:Altar (Catholic Church)

High altar ofSaint Peter's Basilica,Rome

TheEastern Catholic Churcheseach follow their own traditions, which in general correspond to those of similarEastern OrthodoxorOriental OrthodoxChurches. All Christian Churches see the altar on which the Eucharist is offered as the "table of the Lord" (trapeza Kyriou) mentioned bySaint Paul.The rules indicated here are those of theLatin Church.

The Latin Church distinguishes between fixed altars (those attached to the floor) and movable altars (those that can be displaced), and states: "It is desirable that in every church there be a fixed altar, since this more clearly and permanently signifies Christ Jesus, the Living Stone.In other places set aside for sacred celebrations, the altar may be movable. "

High altar ofSt. Michael's Church, Munich,dwarfed by a hugereredos

A fixed altar should in general be topped by a slab of natural stone, thus conforming to tradition and to the significance attributed to the altar, but in many places dignified, well-crafted solid wood is permitted; the supports or base of a fixed altar may be of any dignified solid material. A movable altar may be of any noble solid material suitable for liturgical use.

The liturgical norms state:

It is fitting that the tradition of the Roman liturgy should be preserved of placing relics of martyrs or other saints beneath the altar. However, the following should be noted:

(a) Relics intended for deposition should be large enough that they can be recognized as parts of human bodies. Hence excessively small relics of one or more saints must not be deposited.

(b) The greatest care must be taken to determine whether relics intended for deposition are authentic. It is better for an altar to be dedicated without relics than to have relics of doubtful credibility placed beneath it.

(c) A reliquary must not be placed on the altar, or in the table of the altar; it must be beneath the table of the altar, as the design of the altar may allow.

St. Valentine's Church the altar of Our Lady of Sorrows and Child in Osieczna, Poland

This last norm explicitly excludes the practice customary in recent centuries of inserting relics into a specially created cavity within the table of an altar oraltar stone.Placing of relics even in the base of a movable altar is also excluded.

"In building new churches, it is preferable for a single altar to be erected, one that in the gathering of the faithful will signify the one Christ and the one Eucharist of the Church. In already existing churches, however, when the old altar is so positioned that it makes the people's participation difficult but cannot be moved without damage to artistic value, another fixed altar, skillfully made and properly dedicated, should be erected and the sacred rites celebrated on it alone. In order that the attention of the faithful not be distracted from the new altar the old altar should not be decorated in any special way." The altar, fixed or movable, should as a rule be separate from the wall so as to make it easy to walk around it and to celebrate Mass at it facing the people. It should be positioned so as to be the natural centre of attention of the whole congregation.

The altar should be covered by at least one white cloth, and nothing else should be placed upon the altar table other than what is required for the liturgical celebration. Candlesticks and acrucifix,when required, can be either on the altar or near it, and it is desirable that the crucifix remain even outside of liturgical celebrations.

Protestant churches

Altar at the LutheranJesus ChurchinValby,Copenhagen.

A wide variety of altars exist in various Protestant denominations. Some Churches, such as theLutheran,have altars very similar to Anglican or Catholic ones keeping with their more sacramental understanding of theLord's Supper.Calvinist churches from Reformed, Baptist, Congregational, and Non-denominational backgrounds instead have aCommunion Tableadorned with a linen cloth, as well as an openBibleand a pair of candlesticks; it is not referred to as an altar because they do not seeHoly Communionas sacrificial in any way.Such a table may be temporary: Moved into place only when there is a Communion Service.Some nondenominational churches have no altar or communion table, even if they retain the practice of the "altar call"that originated in theMethodist Church.

Contemporary altar at the LutheranBavnehøj Kirke.

TheLutheranaltar in Bad Doberan Minster

SomeMethodistand otherevangelicalchurches practice what is referred to as analtar call,whereby those who wish to make a new spiritual commitment to Jesus Christ are invited to come forward publicly. It is so named because the supplicants, at the end of thesermon,kneel at thealtar rails,which are located around the altar withinchancel. Those that come forward will often recite asinner's prayer,which, in evangelical understanding, if truly heart-felt indicates that they are now "saved". They may also be offered religious literature, counselling or other assistance. Many times it is said that those who come forth are going to "be saved".This is a ritual in which the supplicant makes a prayer of penitence (asking for his sins to be forgiven) and faith (called in evangelical Christianity" accepting Jesus Christ as their personal Lord and Saviour ").

Lutheran churches

Altar ofTurku Cathedral

Altars inLutheranchurches are often similar to those in Roman Catholic and Anglican churches. Lutherans believe that the altar represents Christ and should only be used to consecrate and distribute the Eucharist.Lutheran altars are commonly made out of granite, but other materials are also used. A crucifix is to be put above the altar.Sometimesrelicsare also placed around the altar.

Anglican churches

The altar in St. Mary Anglican Church, Redcliffe,Bristol.It is decorated with afrontalin green, a colour typically associated with the seasons afterEpiphanyandPentecost.Note thereredosbehind the free-standing altar.

Altars in the Anglican Communion vary widely. In theBook of Common Prayer,the basis of doctrine and practice for theChurch of England,there is no use of the specific wordaltar;the item in question is called theLord's TableorHoly Table.This remains the official terminology, though common usage may call the communion table an altar.

At the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with therubricsof theSecond Prayer BookofEdward VIpublished in 1552, and through the1662Book of Common Prayer(which prevailed for almost 300 years and is still in occasional use), the priest is directed to stand "at the north syde of the Table". This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel, facing a congregation seated in thenave.

Often, where a celebrant chose to situate himself was meant to convey his churchmanship (that is, more Reformed or more Catholic). The use of candles ortabernacleswas banned bycanon law,with the only appointed adornment being a white linen cloth.

High altar of St Paul's Cathedral, London

Beginning with theOxford Movementin the 19th century, the appearance of Anglican altars took a dramatic turn in many churches. Candles and, in some cases, tabernacles were re‑introduced. In some churches two candles, on each end of the altar, were used; in other cases six—three on either side of a tabernacle, typically surmounted by acrucifixor some other image of Christ.

The "low" altar area at Canterbury Cathedral

In Anglican practice, conformity to a given standard depends on theecclesiastical provinceand/or the liturgical sensibilities of a given parish. In theParson's Handbook,an influential manual for priests popular in the early-to-mid-twentieth century,Percy Dearmerrecommends that "All altars should be 3 ft. 3 in. high, andat leastdeep enough to take a corporal [the square of linen placed underneath the Communion vessels] 20 in. square, with an inch or two to spare. "He also recommends that the altar stand upon three steps for each of the three sacred ministers, and that it be decorated with a silk frontal in theseasonal colour.In some cases, other manuals suggest that a stone be set in the top of wooden altars, in the belief that the custom be maintained of consecrating the bread and wine on a stone surface. In many other Anglican parishes, the custom is considerably less rigorous, especially in those parishes which use free-standing altars. Typically, these altars are made of wood, and may or may not have a solid front, which may or may not be ornamented. In many Anglican parishes, the use of frontals has persisted.

When altars are placed away from the wall of the chancel allowing a westward orientation, only two candles are placed on either end of it, since six would obscure the liturgical action, undermining the intent of a westward orientation (i.e., that it be visible to the congregation). In such an arrangement, a tabernacle may stand to one side of or behind the altar, or anaumbrymay be used.

Sensibilities concerning the sanctity of the altar are widespread in Anglicanism. In some parishes, the notion that the surface of the altar should only be touched by those inholy ordersis maintained. In others, there is considerably less strictness about the communion table. Nonetheless, the continued popularity of communion rails in Anglican church construction suggests that a sense of the sanctity of the altar and its surrounding area persists. In most cases, moreover, the practice of allowing only those items that have been blessed to be placed on the altar is maintained (that is, the linen cloth, candles,missal,and the Eucharistic vessels).

• Anglican churches
• 
  The altar withciboriumatAll Saints Anglican church,Bristol, England
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  The Lord's Table in St Barnabas' Church, Dulwich (Diocese of Southwark)
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  Altar in Bunyip, Victoria, Australia
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  Altar atGrace Cathedral,San Francisco
• 
  Altar at Anglo-CatholicChurch of the Good Shepherd (Rosemont, Pennsylvania)

Eastern Christian Rites

Byzantine Rite

A traditionalRussian OrthodoxHoly Table (altar),Church of the Saviour on the Blood,St. Petersburg

InGreekthe wordβωμός(bômós) can mean an altar of any religion or, in a broader sense, the area surrounding it; that is to say, the entiresanctuary.In anEastern Orthodoxor aByzantine RiteEastern Catholicchurch this sanctuary includes both the area behind theiconostasis,and thesoleas(the elevated projection in front of the iconostasis), and theambo.It is also called the βῆμα (bema). When one enters the sanctuary, one is said to be going into theβωμόςorβῆμα.The altar itself in such a church may be referred to as either theHoly Table(GreekἉγία Τράπεζα) or theThrone(chuPrestól).

For both Eastern Orthodox and Byzantine Eastern Catholics, the Holy Table (altar) is normally free-standing, although in very small sanctuaries it might be placed flush against the back wall for reasons of space. They are typically about one meter high, and although they may be made of stone they are generally built out of wood. The exact dimensions may vary, but it is generally square inplanand in reasonable proportion to the size of the sanctuary. It has five legs: one at each corner plus a central pillar for supporting therelicswhich are placed in it at itsconsecration. A plainlinencovering (Greek:Katasarkion,Slavonic:Strachítsa) is bound to the Holy Table with cords; this cover is never removed after the altar is consecrated, and is considered to be the "baptismal garment"of the altar. The linen covering symbolizes thewinding sheetin which the body of Christ was wrapped when he was laid in thetomb.Since the altar is never seen uncovered thereafter, the table tends to be constructed more with sturdiness than aesthetics in mind. Above this first cover is a second ornamentedaltar cloth(Indítia), often in a brocade of aliturgical colorthat may change with theecclesiastical season.This outer covering usually comes all the way to the floor and represents the glory of God'sThrone.In many churches it is the custom for a dust cover to be placed on the Holy Table between services. This is often a simple red cloth, though it may be made of richer stuff. Sometimes it covers only the Gospel Book or the front half of the Holy Table, but it may be large enough to cover the entire Holy Table and everything on it, including candlesticks and the seven-branch candelabra.

The Holy Place (sanctuary) in the church of the Saint Vladimir Skete atValaam Monastery.To the left is theHoly Table(altar) with theGospel Book,thetabernacle,and theseven-branch candlestand.TheTable of Oblationis in the background to the left. To the right is thecathedra(bishop's throne).

Atop the altar is thetabernacle(Kovtchég), a miniature shrine sometimes built in the form of a church, inside of which is a small ark containing thereserved sacramentfor use in communing the sick. Also kept on the altar is theGospel Book.Under the Gospel is kept theantimension,asilkencloth imprinted with aniconofChrist being prepared for burial,which has arelicsewn into it and bears the signature of thebishop.Another, simpler cloth, theilitón,is wrapped around the antimension to protect it, and symbolizes the "napkin" that was tied around the face of Jesus when he was laid in the tomb (forming a companion to thestrachitsa). TheDivine Liturgymust be served on an antimension even if the altar has been consecrated and contains relics. When not in use, the antimension is left in place in the center of the Holy Table and is not removed except for necessity.

The Holy Table may only be touched by ordained members of the higher clergy and nothing which is not itself consecrated or an object of veneration should be placed on it. Objects may also be placed on the altar as part of the process for setting them aside for sacred use. For example,iconsare usually blessed by laying them on the Holy Table for a period of time or for a certain number of Divine Liturgies before sprinkling them withholy water,and placing them where they will bevenerated.TheEpitaphiosonGood Friday,and theCrosson theFeasts of the Cross,are also placed on the Holy Table before they are taken to the center of the church to be venerated by the faithful.

In place of the outer covering, some altars have a permanent solid cover which may be highly ornamented, richly carved, or even plated in precious metals. A smaller brocade cover is used on top of this if it is desired that the altar decoration reflect the liturgical season.

A contemporaryByzantine Catholicaltar during theDivine LiturgyatSt. Joseph ChurchinChicago, Illinois.

The Holy Table is used as the place of offering in the celebration of theEucharist,where bread and wine are offered toGod the Fatherand theHoly Spiritis invoked to make his SonJesusChristpresent in the Gifts. It is also the place where the presidingclergystand at any service, even where no Eucharist is being celebrated and no offering is made other thanprayer.When the priest reads the Gospel duringMatins(orAll-Night Vigil) on Sunday, he reads it standing in front of the Holy Table, because it represents the Tomb of Christ, and the Gospel lessons for Sunday Matins are always one of theResurrection appearances of Jesus.

On the northern side of the sanctuary stands another, smaller altar, known as theTable of Oblation(ProthesisorZhértvennik) at which theLiturgy of Preparationtakes place. On it the bread and wine are prepared before theDivine Liturgy.The Prothesis symbolizes the cave ofBethlehemand also theAnointing Stoneat which theBody of Christwas prepared after theDeposition from the Cross.The Table of Oblation is also blessed, sprinkled withholy waterand vested at the consecration of a church, but there are no relics placed in it. Nothing other than the sacred vessels,veils,etc. which are used in the Liturgy of Preparation may be placed on the Table of Oblation. The Epitaphios and Cross are also placed on the Table of Oblation before the priest and deacon solemnly transfer them to the Holy Table. In addition to the higher clergy,subdeaconsare permitted to touch the Table of Oblation, but no one of lesser rank may do so. TheTable of Oblationis the place where the deacon will consume the remaining Gifts (Body and Blood of Christ) after the Divine Liturgy and perform theablutions.

Syro-Maronite Church

The Syriac Maronite Church, along with the other Syriac Churches, has freestanding altars in most cases so the priests and deacons can circumambulate the altar during processions and incensations. Traditionally the Maronite liturgy was offered with the priest and people oriented to the East but because of modern latinizations it is common to find Maronite liturgies offered with the priest facing against the people from the opposite side of the altar, in imitation of modern practices in the Latin Church.

Oriental Rites

Armenian Rite

Altar at theEtchmiadzin Cathedral

In theArmenian Ritethe altar is placed against the eastern wall of the church, often in anapse.The shape of the altar is usually rectangular, similar to Latin altars, but is unusual in that it will normally have several steps on top of the table, on which are placed thetabernacle,candles,ceremonial fans,a cross, and theGospel Book.The altar is often located upon a kind of stage above a row of icons.

Alexandrian Rite

Altars in the Alexandrian (Coptic Orthodox Church) tradition must have a square face upon which to offer the sacrifice. As the standard Coptic liturgy requires the priest to encircle the altar, it is never attached to any wall. Most Coptic altars are located under abaldachin.

Ethiopic Rite

InEthiopian Orthodox Churchtradition an icon is placed upon but towards the rear of the altar. It is away from the wall as in the Coptic tradition.

West Syriac Rite

In the West Syriac Tradition, churches have altars in the eastern part of the sanctuary.

East Syriac

Altars ofEast Syriac Riteare similar in appearance to Armenian altars only they are not placed on a stage.

Indian Orthodox

Altars are often heavily decorated in the Indian tradition. In Malayalam Altar is called Madbah

War altar

A war altar was a mobile altar on whichMasswas celebrated before a battle. The ultimate example is thecarroccioof the medievalItaliancity states, which was a four-wheeled mobile shrine pulled byoxenand sporting a flagpole and a bell. The carroccio also served as the army standard.

Altar stoneswere used by army chaplains of theLatin Churchin the period leading up to the 20th century.

Hinduism

Murugantemple inRoermond,Netherlands

InHinduism,altars generally contain pictures or statues of deities. Large, ornate altars are found inHindu temples,while smaller altars are found in homes and sometimes also in Hindu-run shops and restaurants. The word for temple ismandir(Sanskrit:मन्दिर), the altarashypostatisedtemple.

Shree Ganesh Mandir, Jhansi

In South Indian temples, often each deity will have a separate shrine, each contained in a miniature house (specifically, amandir). These shrines are often scattered around the temple compound, with the three main ones being in the main area. The statue of the deity (murti) is placed on a stone pedestal in the shrine, and one or more lamps are hung in the shrine. There is usually a space to put thepujatray (tray with worship offerings). Directly outside the main shrine, there will be a statue of the deity'svahanaor vehicle. The shrines have curtains hung over the entrances, and wooden doors which are shut when the deities are sleeping. Some South Indian temples have one main altar, with several statues placed upon it.

A family altar in India

North Indian temples generally have one main altar at the front of the temple room. In some temples, the front of the room is separated with walls and several altars are placed in the alcoves. The statues on the altars are usually in pairs, each deity with their consort (Radha-Krishna, Sita-Rama, Shiva-Parvati). However, some deities, such as Ganesha and Hanuman, are placed alone. Ritual items such as flowers or lamps may be placed on the altar.

Home shrines can be as simple or as elaborate as the householder can afford. Large, ornate shrines can be purchased in India and countries with large Hindu minorities, like Malaysia and Singapore. They are usually made of wood and have tiled floors for statues to be placed upon. Pictures may be hung on the walls of the shrine. The top of the shrine may have a series of levels, like agopuramtower on a temple. Each Hindu altar will have at least oneoil lampand may contain a tray with puja equipment as well. Hindus with large houses will set aside one room as their puja room, with the altar at one end of it. Some South Indians also place a shrine with pictures of their departed relatives on the right side of the room, and make offerings to them before making offerings to the gods.

See also:Vedi (altar)andHoma (ritual)

Taoism

Detail ofc. 1700painting of a Taoist altar during a ritual for the dead, illustrating a scene fromThe Plum in the Golden Vase.Note theThree Puritiesplaques at the back of the altar, and the ritual implements, including incense burner and ritual sword on the right. Bowls hold food offerings for the deceased woman.

AnIkuantaoistaltar

Taoistaltars are erected to honor traditional deities and the spirits of ancestors. Taoist altars may be erected in temples or in private homes. Strict traditions and different sects describe the items offered and the ritual involved in the temples, but folk custom in the homes is much freer.

Imperial dynasties built huge altars calledjìtán(Tế đàn) to perform variousoffering ceremoniescalledjìsì(Hiến tế). TheTemple of HeaveninBeijingis one of those.

Nearly all forms of Chinese traditional religion involvebaibai(Cúi chào)--bowing towards an altar, with a stick of incense in one's hand.(Some schools prescribe the use of three sticks of incense in the hand at one time.) This may be done at home, or in a temple, or outdoors; by an ordinary person, or a professional (such as aTaoist priest); and the altar may feature any number of deities or ancestral tablets.Baibaiis usually done in accordance with certain dates of the lunar/solar calendar (seeChinese calendar).

At certain dates, food may be set out as asacrificeto the gods or spirits of the departed. (See, for example,Qingming FestivalandGhost Festival.) This may include rice, slaughtered pigs and ducks, or fruit. Another form of sacrifice involves the burning ofHell Bank Notes,on the assumption that images thus consumed by the fire will reappear—not as a mere image, but as the actual item—in the spirit world, and be available for the departed spirit to use. In Taoist folk religion, sometimes chickens, pigs' feet, and pig heads are given as offerings. But in orthodox Daoist practice, offerings should essentially be incense, candles and vegetarian offerings.

Buddhism

Abàn thờ(worship table) is an altar used inancestral worshipand worship ofBuddhasandgodsinVietnam

A butsudan at ShinDo Buddhist Temple

In Buddhist-following cultures, structures such asbàn thờ,butsudan,orspirit housesare found in temples or homes. In Japan, the butsudan is a wooden cabinet with doors that enclose and protect a religious image of theBuddhaor theBodhisattvas(typically in the form of a statue) or amandalascroll,installed in the highest place of honor and centered. The doors are opened to display the image during religious observances. A butsudan usually contains subsidiary religious items—calledbutsugu—such as candlesticks, incense burners, bells, and platforms for placing offerings such as fruit. Some sects placeihai,memorial tablets for deceased relatives, within or near the butsudan. Butsudans are often decorated with flowers.

The shrine is placed in the temple or home as a place of worship to the Buddha, the Law of the Universe, etc. Scrolls (honzon) or statues are placed in the butsudan and prayed to morning and evening.Zen Buddhistsalsomeditatebefore the butsudan.

The original design for the butsudan began inIndia,where people built altars as an offering-place to the Buddha. When Buddhism came toChinaandKoreastatues of the Buddha were placed on pedestals or platforms. The Chinese and Koreans built walls and doors around the statues to shield them from theweatherand also adapted elements of their respective indigenous religions. They could then safely offer their prayers, incense, etc. to the statue or scroll without it falling and breaking.

Shinto

A ShintoKamidana(household altar) in Japan. Note theshimenawa,a rope demarking the sanctuary area seen above, along the ceiling.

Main articles:Jinja (Shinto)andHimorogi

InShinto,altars are found in shrines. Originating in ancient times,himorogiare temporarily erected sacred spaces or "altars" used as a locus of worship. A physical area is demarcated with branches of greenbambooorsakakiat the four corners, between which are strung sacred borderropes(shimenawa). In the center of the area a large branch ofsakakifestooned with sacred emblems (hei) is erected as ayorishiro,a physical representation of the presence of thekamiand toward which rites of worship are performed.

In more elaborate cases, ahimorogimay be constructed by placing a rough straw mat upon the ground, then erecting a ceremonial eight-legged stand (hakkyaku an) upon the mat, and decorating the stand with a frame festooned with sacred border ropes and sacred border emblems. Finally thesakakibranch is erected in the center of this stand as the focus of worship.

Norse paganism

Main article:Hörgr

A basic altar, called ahörgr,was used for sacrifice inNorse paganism.Thehörgrwas constructed of piled stones, possibly in a wood (harrow), and would be used in sacrifices and perhaps other ceremonies as well.

A possible use of thehörgrduring a sacrifice would be to place upon it a bowl of the blood of an animal sacrificed to a Norse deity (e.g. a goat forThor,a sow forFreyja,a boar forFreyr), then dipping a bundle of fir twigs into it and sprinkling the participants with the blood. This would consecrate the attendees to the ceremony, such as a wedding.

Asatru

In Nordic Modern Pagan practice, altars may be set up in the home or in wooded areas in imitation of thehörgrof ancient times. They may be dedicated to Thor,Odin,or other Nordic deities.

Neopaganism

Inneopaganismthere is a wide variety of ritual practice, running the gamut from a very eclecticsyncretismto strictpolytheistic reconstructionism.Many of these groups make use of altars. Some are constructed merely of rough-hewn or stacked stone, and some are made of fine wood or other finished material.

Wicca

Main article:Altar (Wicca)

Neo-Druidism

ModernNeo-Druidismmay also make use of altars, often erected ingroves.Though little is known of the specific religious beliefs and practices presided over by the ancientDruids,modern people who identify themselves as Druids are free to incorporate their imagination in developing ceremonies and the use of ritual objects in keeping with their belief system. The "Order of Common Worship" of theReformed Druids of North America'Liturgy of the Druidscalls for a fire to be started "in or near the altar" and makes use of various objects such as a chalice, staves, and a plant offering. If no altar is used, the objects may be placed on the ground.

High places

Main article:High place

High places are elevated areas on which altars have been erected for worship in the belief that, as they were nearer heaven than the plains and valleys, they are more favourable places for prayer. High places were prevalent in almost all ancient cultures as centers of cultic worship.

High places in Israelite (Hebrew:Bamah,orBama) or Canaanite culture were open-air shrines, usually erected on an elevated site. Prior to the conquest ofCanaanby the Israelites in the12th–11th century BCE,the high places served as shrines of the Canaanite fertility deities, theBaals(Lords) and theAsherot(Semitic goddesses). In addition to an altar,matzevot(stone pillars representing the presence of the divine) were erected.

The practice of worship on these spots became frequent among the Hebrews, though after the temple was built it was forbidden. Such worship was with difficulty abolished, though denounced time after time by the prophets as an affront to God. A closely related example is a "backyard" altar, so to speak. Before there was a set temple and an established altar people built their own altars. After the temple was built use of these altars was forbidden. Unlike the case of high places, "backyard" altar worship was quickly eradicated. In following years, the practice drastically decreased in popularity.

See also

• Altar candle
• Altar cards
• Altar Crucifix
• Altars in Latin America
• Altars in Roman Catholicism
• Analogion
• Ara Pacis
• Back-choir
• Cathedral diagram
• Credence table
• Dambana
• Double Altar
• Ofrenda
• Predella
• Prothesis
• Sacrament
• Sacred architecture
• Winged altar

Sources

• This article incorporates text from a publication now in thepublic domain:Wood, James,ed. (1907). "Altar".The Nuttall Encyclopædia.London and New York: Frederick Warne.
• This article incorporates text from a publication now in thepublic domain:Easton, Matthew George(1897). "Altar".Easton's Bible Dictionary(New and revised ed.). T. Nelson and Sons.

Further reading

• Davies, J.G. (1999). "Altar". In Fahlbusch, Erwin; Bromiley, Geoffrey William (eds.).The Encyclopedia of Christianity.Vol. 1. Grand Rapids, MI: Wm. B. Eerdmans. pp. 42–43.ISBN0-8028-2413-7.

External links

• "Altars (in scripture)".Catholic Encyclopedia– via newadvent.org.
• "History of the Christian altar".Catholic Encyclopedia– via newadvent.org.
• "An essay on a Hindu home altar".pluralism.org.Archived fromthe originalon 2009-01-10.Retrieved2006-06-12.
• "Taoist great ritual offerings to the all-embracing Heaven".eng.taoism.org.hk.Archived fromthe originalon 2007-08-16.
• "How to build an altar (ofrenda) forDia de los Muertos".DiaDeMuertos.net.Archived fromthe originalon 2007-10-30.
• "Thor Stalli (neo-pagan altar to Thor)".earthlink.net/~odindis.Archived fromthe originalon 2009-01-12.