The rock-temple at Boghaz-Keui, which has been so often mentioned above, was of this class. A mile away from the great city, up a gorge in the side of a rocky hill, two chambers with vertical walls cut in the rocks (the human hand haying assisted the natural formation of the recesses), entirely open to the sky, and connected by a narrow passage, leading from one to the other, constitute the temple and place of worship.
To the same class belonged the great Cappa- docian sanctuary of Komana, in a glen of the Anti-Taurus, where the river Sarus flows in its winding channel deep down among the lofty mountains. ‘To the same class, too, belonged one of the holy places of Ephesus. Besides the familiar and famous home of the Ephesian Artemis, which lay out in the open plain near the city and close to the isolated holy hill near the middle of the Cayster valley, there was another seat of her worship in a glen among the mountains that bound the valley on the south. This more sequestered place re- tained its sanctity alongside of the more famous temple. The account given of it has been trans- formed by adaptation to the later Greek mytho- logy of Artemis ; and the true old Anatolian aspect can only be guessed at. But there the birth of the goddess had occurred: there an annual festival and assembly (panegyris) was celebrated: there were both an ancient temple with archaic images and a later temple with Greek statues: there an association of Kouretes, evidently a society meet- ing in the worship of the goddess,* called by an ancient Anatolian and Cretan name, had its centre and celebrated certain mystic rites. And when the religion of Ephesus had been changed to a Chris- tian form, the city had not merely the Church of St. John beside the great temple in the plain and the church called Maria in the city (where the Council of A.D. 431 was held): + there was also a holy place of the Mother of God among the mountains'on the south of the plain (to which the Greeks of the district continued to make an annual pilgrimage down to the present day, calling the place Panagia Kapulu, the Virgin of the Door).+
(3) Sacred springs and lakes.—In the holy place of Ibriz we have found that the awe attaching to glens amid the mountains was inseparable from the similar religious emotion suggested by bounti- ' fulsprings. In that thirsty country the most fertile soil without water is a desert ; but if water is given
* See Cities i i ry gia, i * ii ane : moe tte of Phrygia, i. p. 96 ff. ; ii. pp. 359, : ee ayiorken exnhuole ri zonovizévn Meepiee : see above, vol.
+ The Roman Catholics of Smyrna have taken up this place
during the last ten years, calling it the house where the Virgi lived after St. John brought her to reside at Ephesus. et as
or brought it becomes a garden. A fountain, then, was the gift of God; and the modern name applied to such great springs, Huda-verdi (‘God hath given’), is probably a mere Turkish version of an ancient Anatolian expression. A fine spring* which rises in the undulating plain on the east side of Lake Caralis (Bey Sheher), and flows down to the lake, is overhung by a series of ancient sculptures of obviously religious character, which are carved on the side of a small chamber built at the edge of the springs, so that the water seems to run out from under the huge stones of which the nearest wall of the chamber is built.
The fountain was the gift of God. The belief is distinctly different from the Greek idea of the Naiad nymph who lives in and gives life to the spring; and yet the two ideas readily pass into one another. The Greek mind was filled with the sense of joy and life that the spring suggests; the spring was the life of a god; and the life of the spring in the Greek anthropomorphic imagination was pictured as a Divine maiden, human in form and character and emotions, but eternal and ever young. The Anatolian mind regarded the spring as Divine, because given by God, and at the same time it was conceived as the home and embodiment of Divine life, the proper object of worship, the mother of the life of the fields which derive their fertility from its waters, and ultimately, too, the mother of the heroes and men who are born beside it and fed from its produce. This last idea appears still in its earlier form in Jliad, ii. 865, where the Lydian chiefs are the sons ‘to whom the Gygzean lake gave birth.’ But from this it is an easy step to the Greek idea of the Naiad ; and we see that the step has been taken in Jliad, vi. 22, where the Naiad nymphs in the Troad bear two noble sons to the hero ox-herd. The ultimate cause of sacred- ness, viz. purity and use to man, appears in the Italian prohibition of bathing in sacred springs or the sources of aqueducts (Plin. Ep. viii. 8. 20. 5; Tac. Ann. xiv. 22; Sen. Ep. 41).
When the spring was of hot or medicinal water, its beneficent qualities and God-given origin were equally or even more conspicuous. Many such springs are known to have been the scene of a special worship, and doubtless all were so. The Divine power was clearly seen in them.