CEREMONY
189
CEREMONY
ttT), ts wen as in Egjpt (Herod. U, 86; Plinj, xriii, 19X Aimbia, and Palestine (wliere it is still raisedX of eeyeral rarieties, the winter grain being esteemed the bert (Ezod. iz, 82). Among the Israelites it was nsn- allj associated with barley as a field-crop (Isa. 1. c). The meal is fine, and whiter than wheat floor (Pliny, xviii, 11) ; the bread made of it (Phocas, e. 23) is more brittle and less notritioos tlian wheaten (Dioscor. ii, 111). Gomp. generallj Celsius, ir»ero6. ii, 96 sq. Ya- rioos other significations of the above Heb. term may be seen in Lindorfiii Lex, Heb, ii, 1007 ; among mod- ems, Shaw (Tran. p. 861) understands nee (ofyzo, Linn.) ; the Sept has Ika in Isa., bat oXopa in both the other passages (both are synonymous terms, He- rod, ii, 84). Comp. Link, UrwiU^ i, 404 sq.— Winer, i, 270. See Sfblt.
4. MiUiBt appears to be denoted by the Heb. in^, iodum' (Arab, dndma) of Ezek. iv, 9, which, how- erer, Gesenios (Thee, p. 888) regards as a generic term, in dbtinction fhmi the Indian millet (Holehu docknOf Linn.), a species of cereal (Pliny, xxvii, 63) peculiar fbr its hermaphrodite or two-bearded and mostly two- petsled calyx. It stands quite tall, and bears prolate brown kernels pressed together and resembling rice. It blossoms in Egypt (Bosellini,ifoiit»fi. ckf. i, 868 sq. ; Forskal found it at BLosetta) bi the beginning of No- vember, and is also now cultirated in Arabia (WeU- sted, Trao. i, 295X where the grain is used for a poor sort of bread (Niebuhr, jBewe, i, 168). See generally Celsii J7iero&. 1, 468 sq. ; Oedmann, Samml. y, 92 sq.— Whier, ii, 104. See Millet.
Some distinct species of grain is thought by many (80 the Sept, Aquila, Theod., and Yulg.) to be design Dated by the term )'Ot^},msmcm% of Isa. xxviii, 6; whether a variety of miUet, spelt, or barley, or some totally different cereal, is not agreed ; but the word is perhaps rather an appellative indicative (so the A. Y . '^appomted" barley) of a barley-field (see BOsenmCQ- ler and Gesenius, in loc.). Other modem gramineous plants, as lye, oats, maize, rice, etc. do not appear to be mentioned in Scripture. See Btb. Some of the smaller grasses, however, seem to have been employed as farinacea. See Cummin. Certain leg^umes also^ as beans, peas, et<^ were used for similar culinary pur- poMs. See Pulse.
Ceremony, Latin carimonia, a word sanctioned by Ciceronian usage, but of uncertain etymology, and variously derived : (V) from Ceret, and the offerings made to her ; (2) tnm Cesre, the Etrurian town, whith- «r the sacred things and Vestals of the Bomans were conveyed for safety from the Gank (ForcelUni, Lex, tot, Latin,) ; (8) from Carere ; (4) from Corns and Caniae ; (5) from Cb-KS, an obsolete Latin word=j>»i(s, sanctne, I e. pious, sacred (Scaliger) ; (6) from Coira=(\tra (Qeorges* Lexikon); (7) from Ccabm, as though it ihoold be dslMiOMa.
Particular ceremonies are treated in this work un- der their appropriate heads. We propose only to con- sider here (1) whether the term is a suitable one to de- note Cliristian church services, and (3) its import In creeds and symbolical books, maidng free use of Pal- mer's article in Herzog, Real-EMyldop. (Suppl. i, 814).
Wlienever the word ceremony is used in an indefi- nite way of a religious act, we must not overtook the dittmction between the essential, necessary part of the set, without which no worship can be, and its accom- panying forms, which only serve to give it greater solemnity, and bring out more strikingly the contrast with common life. This non-essential part only is coremomf, Toillnstrate fkrther: the religious act may be defined as something done in obedience to divine MDunand, and therefore necessary to salvation; while ctnatmj represents man's voluntary work, tiie off- spring of the oonneetion of the religious impulse and ids Mthetic taste. Hence results the truly Protestant doctrfaie that these fbrms, because they are subjective-
ly conditioned, may vary aooording to times and places. The Roman Catholic Church, in spite of her longing for absolute unity, is unable to prevent some freedom and variety in this respect, and allows that particular rites (riiua pcuHcularte) need not be everywhere ex- actly the same, though universal ones (rihu tm»wr- sa2») must be observed always and everywhere alike. On this point Melancthon riglitiy says, " We do not frilly understand what our opponents mean" (Non satis intelligimus, quid velint adverearii); ibr by the dis- tinction of universal and particular rites, the Protest- ant view is, in finct, conceded to be correct, and the only question would seem to be, which rites belong to the one and wliich to the otlier class. Yet, under the Romish view, we have only to rank among the univer- sals as many as possiUe of the most formal, unmean- ing, and arbitrary things, and thus make them obliga- tory. In tlie distinction of the divinely commanded and the humanly devised, we must keep in view (1) that the Mosaic law made what we call ceremony the subject of divine enactment, and did not leave it to man's choice ; and (2) that tlds choice is not individual caprice. Whatever, tiirough the Church's tendency to improvement in matters of worship, has grown into ritual forms — ^whatever has become settied practice in the Church, should be respected by the individual, as a custom inherited from tiie fathers — ^?rith the condi- tion, indeed, that when a ceremony has lost its origin- al, correct meaning, or assumed a fidse one, or when its outward fbrm has become opposed to the moral con- sciousness and condition of the Church, Christian free- dom may assert its right to abolish, simplify, or re- place such ceremony.