It was customary to give a defeated party a banner as a token of protection, and it was regarded as the surest pledge of fidelity. God's lifting or setting up a banner is a most expressive figure, and imports his pe- culiar presence, protection, and aid in leading and di- recting his people in the execution of his righteous will, and giving them comfort and peace in his service (Psa. xx, 5; lx, 4; Sol. Song ii, 4; see the dissert, on the latter passage by Lowe, in Eichhorn's Bill, ii, 184 sq.). See Standard-bearer.
Banns of Matrimony (bannum nuptiale), a phrase that has been for many ages used to signify the public announcement in church of the intention of two parties to become united in matrimony. Ignatius, in his Ep. to rolycarp, cap. 5, says that it becomes those who marry to do so with the consent or direction of the bishop. And Tertullian (ad Uxorem, lib. ii, cap. 2 and 9 ; De Ptidicitia, cap. 4) implies that the Church, in the primitive ages, was forewarned of marriages. The earli- est existing canonical enactment on the subject in the English Church is that in the 11th canon of the synod of Westminster, A.D. 1200, which enacts that "no mar- riage shall be contracted without banns thrice published in the church." It is supposed by some that the prac- tice was introduced into France as early as the ninth century ; and it is certain that Odo, bishop of Paris, or- dered it in 1176. The council of Lateran, in 1215, pre- scribed it to the whole Latin Church ; and the 62d canon of the synod of London, 1603-4, forbids the cel- ebration of marriage "except the banns of matrimony
have been first published three several Sundays or holy-days in the time of divine service in the parish churches or chapels where the parties dwell," on pain of suspension for three years. Marriage without the publication of banns is valid in England, but the par- ties so married offend against the spirit of the laws. The principal motives which led to the order for the publication of banns were to prevent clandestine mar- riages, and to discover whether or no the parties have any lawful hinderance. The Church of England enacts that the banns shall be published in church immedi- ately before the sentences for the offertory. If the parties dwell in different parishes, then banns must be published in both. In the Poman Church the banns are ordered to be published at the parochial mass, at sermon-time, vpon some three Sundays or festivals of observance. With regard to dispensations of banns, the council of Lateran speaks of nothing of the kind. The council of Trent (De Reform, sess. xxiv, cap. 1) permits them in certain cases. Such dispensations have been granted by bishops in England ever since Archbishop Meopham's time at least, who died in 1333, which power of dispensing was continued to them by the statute law, viz. the Act xxv Hen. VIII, cap. 21, by which all bishops arc allowed to dispense as the}- werc wont to do. Before publishing the banns it was the custom for the curate anciently to affiance the two persons to be married in the name of the Blessed Trin- ity ; and the banns were sometimes published at ves- pers, as well as during the time of mass. See Bing- ham, Or. Eccl. lib. xxii, cap. ii, § 2; Martene, De Ant. Bit. lib. ii, cap. ix, art. v, p. 135, 136 ; Landon, s. v.
Ban'mis (Bavvovc), one of the "sons of Maani" who renounced his Gentile wife after the return from Babylon (1 Esdr. ix, 34) ; apparently either the Bani or Binnui (q. v.) of the true text (Ezra x, 38).
Banquet (i"lSlEJ53, mishteh', a feast; and so render- ed except on the formal occasions in Esther v, vi, vii ; in 1 Pet. iv, 3, ttvtoc, from the drivking prevalent among the heathen on such occasions). The enter- tainments spoken of in Scripture, however large and sumptuous, were all provided at the expense of one in- dividual; the tpavuepic-nic, of the Greeks, to which even- guest present contributed his proportion, being apparently unknown to the Jews, or at least practised only by the humbler classes, as some suppose that an instance of it occurs in the feast given to our Lord, shortly before his Passion, by his friends in Bethany (Matt, xxvi, 2 ; Mark xiv, 1 ; comp. with John xii, 2). Festive meetings of this kind were held onby toward the close of the day, as it was not till business was over that the Jews freely indulged in the pleasures of the table ; and although, in the days of Christ, these meals were, after the Poman fashion, called suppers, they corresponded exactly to the dinners of modern times, the hour fixed for them varying from five to six o'clock P.M., or sometimes later. See Meal.
On occasions of ceremony the company were invited a considerable time previous; and on the day and at the hour appointed, an express by one or more ser- vants, according to the number and distance of the ex- pected guests, was dispatched to announce that the preparations were completed, and that their presence was looked for immediately (Matt, xxii, 8; Luke xiv, 17). (Grotius, in. lor. ; also Morier's Journey, p. 73.) This custom obtains in the East at the present day ; and the second invitation, which is always verbal, is delivered by the messenger in his master's name, and frequently in the verjr language of Scripture (Matt. xxii, 4). It is observable, however, that this after- summons is sent to none but such as have been al- ready invited, and have declared their acceptance ; and as, in these circumstances, people are bound by every feeling of honor and propriety to postpone all other engagements to the duty of waiting upon their entertainer, it is manifest that the vehement resent-