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rics. A resolution adopting the scheme of the Clergy Central Sustentation fund as the Church's memorial of the Queen's reign was adopted by both the upper and lower houses. The subject of the marriage laws, with special reference to the conflict as to some points between the civil and the ecclesiastical laws, was considered in the upper and lower houses. The House of Laymen resolved to approve any bill that would place limitations on the transfer and exercise of patronage, and would provide safeguards against the institution to benefices of men not fit to be incumbents, while it should protect both patron and presentee from possible injustice by insuring full trial before a competent and final tribunal, and which should provide against gross neglect of duty.

At the meeting of the convocation, May 11, the archbishop spoke in the upper house of the voluntary schools act, in respect, first, of the area of the association created by it. The education department were not prepared to accept a small area, and would prefer to deal with associations embracing not fewer than 200 schools. This pointed to the diocese constituting the area of the association, and it was of very grave importance that diocesan associations be established as soon as possible. The department would allow coaptation to the governing board, and that would enable them to include on the board those officers of the Church whom they would all like to see connected with the management of such associations such, for example, as the bishop, the archdeacons, and the proctors in convocation. It would be a great gain if these associations should in time become the educational authorities of the Church. On the question of what schools should be admitted to the associations, the archbishop's opinion was very decidedly that they should be Church of England schools only. The Roman Catholics would refuse to join any such associations, even if they were invited to do so. The Wesleyans were contemplating the formation of associations, and those who preferred undenominational education would doubtless form their own. It was best they should do so. The archbishop also mentioned the formation of a secondary educational council to be constituted in accordance with the terms of a report presented to both houses in July, 1896. Had such a council been in existence before, the Welsh intermediate educational act would probably never have been passed.

Resolutions were adopted commending the formation of parish councils as a thing that would tend to quicken the life and strengthen the work of the Church; and advising that the initiative in forming such councils should rest in the incumbent, subject to the approval of the bishop, and that they should consist of the church wardens and duly appointed sidesmen, together with elected councilors. In view of legislation for enforcing retirement on the clergy, an inquiry was recommended whether a scheme of adequate pensions could not be provided which should not diminish the income of the benefices vacated, and whether the principle and organization of the Clergy Pensions Institution might not be adopted in any such scheme with advantage to the Church.

The lower house expressed its approval of the benefices bill before Parliament, with the qualification that it should be made clear that power is given in the bill to a commission to enforce the attendance of witnesses and to examine them upon oath. It asked the archbishop and the upper house to consider whether any and, if so, what steps could be taken by the Church to recognize teachers of its own communion "desirous of such recognition as holders of a spiritual calling and to create a closer bond of union among all such teachers." Another VOL. XXXVII.-2 A

resolution requested the archbishop to appoint a
joint committee on special prayers and services.
The House of Laymen in May adopted a vote of
thanks to the archbishop "for vindicating the posi-
tion and rights of the Church of England and de-
fending the Anglican communion in the recent
encyclical letter addressed by his Grace and the
Archbishop of York to the bishops of the Catholic
Church." A report was adopted on the increase of
the episcopate proposing the foundation of four
new dioceses, and in connection with it a resolution
"that no arrangement of the sees in and near Lon-
don can be regarded as satisfactory or final which
does not fully recognize the responsibility of the
metropolis for the spiritual need of those popula-
tions belonging to it but living beyond its borders.”
A report on the conditions under which religious
instruction should be imparted to the children of
Church parents recommended that action be set on
foot in each diocese to charge, if possible, some ex-
isting diocesan organization with the duty of caring
for the interests of Church children in reformatory
and industrial schools, and that steps be taken to
inform the minds and rouse the consciences of
churchmen on the subject.

The house by resolution expressed its opinion that "the Church of England should, saving the supremacy of the Crown and subject to the veto of Parliament, have freedom for self-regulation by means of reformed convocations, with the assistance, in matters other than the definition or interpretation of the faith and doctrine of the Church, of a representative body or bodies of the faithful laity."

In the Convocation of York, the House of Laymen, April 27, besides various expressions respecting voluntary schools and concerning the benefices bill and the Queen Victoria Clergy Sustentation fund, unanimously passed a vote of thanks to the archbishop "for the vindication of the rights of the clergy of England and the defense of the Anglican communion, contained in the recent encyclical letter addressed by his Grace and the Archbishop of Canterbury to all the bishops of the Catholic Church."

The Convention of York, at its meeting in June, adopted a resolution urging measures to check the spread of contagious diseases among the soldiers in India; also a resolution recommending the inclusion in any measures for the compulsory retirement of incapacitated incumbents, of provisions for dealing on similar lines with incapacitated bishops, deans, archdeacons, and canons. A remedy was demanded for the injuries occasioned to tithe owners by the operation of the agricultural land-rating act, 1896.

The Lambeth Conference.-One hundred and ninety-nine bishops accepted the invitation to attend the Lambeth Conference. A reference to the numbers at former conferences shows that there has been a steady and marked increase since the first Lambeth Conference was held. Thus in 1867 76 bishops accepted the invitation of Archbishop Longley "to meet together for brotherly counsel and encouragement." The second conference was held in 1878 at the invitation of Archbishop Tait, which was accepted by 108 bishops, of whom 100 were able to attend. The third conference, which took place in 1888, was summoned by Archbishop Benson, and was attended by 145 bishops.

The devotional services which had been arranged for the opening day of the conference were held June 30, beginning with the celebration of the holy communion at Lambeth Palace Chapel. On July 1 an evening service was held at Westminster Abbey, with a sermon by the Archbishop of York. On July 3 the bishops visited Ebb's Fleet, Isle of

Thanet, the spot where St. Augustine is said to have landed when he went to England under the direction of Pope Gregory to preach the Gospel to the then heathen people. A service was held at the cross erected by the late Lord Granville in memory of St. Augustine-a simple memorial of gray stone bearing a Latin inscription which set forth the fact of St. Augustine's landing. After this the bishops went to Richborough, where they were entertained by the trustees of the castle, and visited the extraordinary Roman remains. On July 3 special services were held in Canterbury Cathedral, with an address of welcome by Archbishop Temple; after which a visit was paid to St. Martin's Church, supposed to be the oldest parish in England and to have been the place of worship attended by Queen Bertha, wife of King Ethelbert, at the time of the coming of Augustine. The words chanted by Augustine and his party as they entered Canterbury were sung as an anthem by the choir. Another service was held at the cathedral, which was attended upon invitation by representatives of nonconformist bodies and civil officers.

The regular sessions of the conference were begun in Lambeth Palace, July 5, and were continued as general meetings till the 10th, when they were suspended, in order to give the committees opportunity to meet and consider the matters presented to them, till July 21. At these general meetings papers were presented and formally discussed: "On the Organization of the Anglican Communion-(a) as a Central Consultative Body; (b) a Tribunal of Reference; (c) the Relation of the Primates and Metropolitans in the Colonies and elsewhere to the See of Canterbury; (d) the Position and Functions of the Lambeth Conference"; "The Relation of Religious Communities within the Church to the Episcopate"; "The Critical Study of the Holy Scriptures"; Foreign Missions (a) the Duties of the Church to the followers of (I) Ethnic Religions, (II) Judaism, (III) Islam; (b) Development of Native Churches; (c) Relation of Missionary Bishops and Clergy to Missionary Societies"; " Reformation Movements on the Continent of Europe and Elsewhere"; "Church Unity in its Relation (a) to the Churches of the East (b) to the Latin Communion; (c) to Other Christian Bodies"; "The Office of the Church with Respect to Industrial Problems-(a) the Unemployed; (b) Industrial Co-operation":"Degrees in Divinity"; "Additional Services"; "Local Adaptation of the Prayer Book." A fraternal message was received from the General Assembly of the Church of Scotland. As in accordance with the invariable rule of the conference no corporate answer could be returned to this address, the Archbishop of Canterbury undertook, with the approval of the conference, himself to write expressing appreciation of the brotherly message. A special reception was given the bishops by her Majesty the Queen, at Windsor, July 13.

The bishops attending the Lambeth Conference met again at Lambeth, July 22, to receive and consider the reports of the various committees which had been sitting at the Church House and to adopt formal resolutions upon them. A memorial resolution of the late Archbishop Benson of Canterbury was adopted, in which mention was made of the fact that "up to the latest moment of his life his thoughts were given to the defense and maintenance of the principles of the Church of England. There is not a break anywhere in our orders, sacraments, creeds, scriptures, spiritual gifts, in all that compacts and frames the holiness of the catholic and apostolic Church of the ages. These were his last words, written just before he passed, in the act and attitude of worship, after the early eucharist, through the confession and under the very utter

ance of the absolution, to receive the seal of divine favor and forgiveness.'

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The results of the conference were given to the public in the forms of an encyclical letter reviewing the whole; of the 63 resolutions for which the conference held itself responsible, and the tenor of which is summarized in the encyclical; and the reports of the committees which, it is explained, represent the mind of the conference in so far only as they are reaffirmed or adopted in the resolutions. The encyclical letter, following the course of the resolutions in a general way, considers the subjects of temperance and purity, in both of which it is urged that the religious aspects and religious control should be made most prominent; the dignity and sanctity of marriage: industrial problems, in which the brotherhood of man should be regarded; duty to the poor; and international arbitration. Of ecclesiastical subjects (which are the first presented in the resolutions), the first is the organization of the Anglican communion, with provision for steady and rapid intercourse between the several branches for the development of unity of feeling; a central consultative body, to supply information and advice, but without other than moral authority, under charge of the Archbishop of Canterbury; and the formation of provinces with archbishops, so that no bishop should be left to act absolutely alone. Religious communities are commended in a general way as capable of rendering great service to the Church, but are acknowledged to need more regulation. The critical study of the Bible by competent scholarship is strongly commended as essential to the maintenance in the Church of a healthy faith. The Book of Common Prayer should not be tampered with in matters of doctrine, but can not possibly provide for all needs in every variation of local circumstances, and a limited discretion is recommended to be given to local bishops to make provision for such emergencies. The necessity for increased facilities for theological study in colonies and dependencies is insisted upon, in order that preachers may be properly armed for the defense of the Church and its doctrines. Christian care of emigrants and the defense of native races from demoralizing influences are urged. The letter approves the opening of correspondence with the Churches of the East; the cultivation of friendly relations with the Moravians and with the Scandinavian Church; the emphasis of the divine purpose of visible unity among Christians as a fact of revelation; advises the appointment of committees of bishops everywhere to promote united prayer and mutual conference between representatives of different Christian bodies; and recognizes the endeavors of the Old Catholics and other bodies "to escape from the usurped authority of the See of Rome." Although "such movements may sometimes end in quitting not merely the Roman obedience, but even the Catholic Church itself, and surrendering the great doctrine of the sacraments, or even some of the great verities of the creeds, . . . we must not anticipate that they will do wrong until they have begun to do so." Foreign missions are treated with respect to the conditions to be met in dealing with the Jews, with the Mohammedans, and with the other religions. While the Jewish, Mohammedan, and the other religions are admitted to have some good deserving recognition, "it is necessary to be cautious lest that good, such as it is, be so exaggerated as to lead us to allow that any purified form of any one of them can even in any way be a substitute for the Gospel. The Gospel is not merely the revelation of the highest morality; it reveals to us also the love of God in Christ, and contains the promise of that grace given by him by which alone the highest moral life is possible in man." While

collisions in foreign missions between different branches of the Anglican communion are deprecated, the avoidance is also advised of obstacles to the growth of unity as to other communions so far as possible without sacrifice of principle.

On some of these subjects the expressions of the resolutions are more specific and formal. Concerning the conference itself, they recommend that similar meetings continue to be held every ten years; that their resolutions be communicated to the various national churches, provinces, and extra-provincial dioceses of the Anglican communion for their consideration, and for such action as may seem to them desirable. They deem it advisable that "a consultative body should be formed, to which resort may be had, if desired, by the national churches, provinces, and extra-provincial dioceses of the Anglican communion, either for information or advice, and that the Archbishop of Canterbury be requested to take such steps as he may think most desirable for the creation of this consultative body." They regard the revival of the custom of attaching the title of archbishop to the rank of metropolitan as justifiable and desirable, and advise that the proposed adoption of such a title be formally announced to the bishops of the churches and provinces of the

communion.

"Where it is intended that any bishop-elect, not under the metropolitan jurisdiction of the See of Canterbury, should be consecrated in England under the Queen's mandate, it is desirable, if it be possible, that he should not be expected to take an oath of personal obedience to the Archbishop of Canterbury, but rather should, before his consecration, make a solemn declaration that he will pay all due honor and deference to the Archbishop of Canterbury, and will respect and maintain the spiritual rights and privileges of the Church of England and of all Churches in communion with her. In this manner the interests of unity would be maintained without any infringement of the local liberties or jurisdiction.

"If such bishop-elect be designated to a see within any primatial or provincial jurisdiction, it is desirable that he should, at his consecration, take the customary oath of canonical obedience to his own primate or metropolitan."

Besides recommending comity as to missionary work among Anglican churches, the resolutions advise "that in the foreign mission field of the Church work, where signal spiritual blessings have attended the labors of Christian missionaries not connected with the Anglican communion, a special obligation has arisen to avoid, as far as possible, without compromise of principle, whatever may tend to prevent the due growth and manifestation of that unity of the spirit which should ever mark the Church of Christ." The movement for the formation of an autonomous church in Mexico is recognized in the resolutions. Sympathy is expressed with the reformatory movements in Brazil, France, Italy, Spain, and Portugal; the Archbishops of Canterbury and York are requested to confer with Eastern Churches for the purpose of promoting closer relations with them; inquiry is recommended concerning the orders of the Moravian Church (Unitas Fratrum) and concerning the validity of the orders of the Swedish Church; further, the bishops of the several churches of the Anglican communion are urged "to appoint committees of bishops, where they have not been already appointed, to watch for opportunities of united prayer and mutual conference between representatives of different Christian bodies, and to give counsel where counsel may be asked in this matter; that these committees confer with and assist each other, and regard themselves as responsible for reporting to the next Lambeth

Conference what has been done in this respect." The Archbishop of Canterbury was requested to take such steps as may be necessary for the retranslation of the Qui cunque Vult (or Athanasian Creed).

After the close of the conference the bishops visited the ruins of Glastonbury Abbey, which is believed to have been erected on the site of the first Christian church built (of wattles) in England, according to tradition, by Joseph of Arimathea, and held services commemorative of the event.

The Church Congress.-The thirty-seventh Church Congress met at Nottingham, Sept. 28. The preliminary sermons were preached by the Archbishop of Canterbury and the Bishops of Calcutta, Iowa, and Argyll and the Isles. The Bishop of Southwell presided at the congress, and referred in his opening address to the jubilee of the Queen, the Church schemes of the late Archbishop Benson, the Lambeth Conference, industrial problems, the anticipated range of topics to be discussed by the conference, and the missionary character of the body. The subjects considered in the discussions, in appointed papers, and voluntary addresses included "The Organization of the Anglican Communion," by Bishop Barry: "Methods of Theology" ("Inductive," by Sir G. G. Stokes and Archdeacon Wilson; "Historical," by the Rev. A. C. Headlam and the Rev. Dr. Sanday); "The Book of Common Prayer"; "The Progress of Life and Thought in the Church of England during the Victorian Era" (the Bishop of Ripon speaking on the factors which had been at work in this progress; the Rev. Dr. Moule, on the "Contribution of the Evangelical Movement to the Life and Thought of the Church"; and the Rev. J. Llewellen Davies, on "The Element contributed by Broad Church Teaching"); "Foreign Missions" (treated under the several heads of the development of native churches, the comity of independent missions in the same district, women's work, and medical missions); "The Church and Dissent"; "The Church in India and the Colonies" ("The State in Relation to the Church in India," by Sir T. C. Hope; "The Organization of Mixed Races in a Church," by the Bishops of Natal and Iowa; and "The Duty of the Church of England to the Colonies," by the Archbishop of Sydney); "Art and Architecture in the Service of the Church"; "Church Reform ("Freedom of Legislation for the Church," by the Rev. Dr. Fry and others, and "Methods of Preferment and Patronage in the Church of England, compared with Other Existing Methods and considered in Reference to the Actual Circumstances of the Church," by the Archdeacon of London and others); "National Education" ("University Education, the Organization of the School System, and Religious Instruction," by the Bishop of Hereford; "The Limits of Primary and Secondary Education," by Dr. Gow; and "The Formation of Educational Councils," by the Archdeacon of Exeter); "Industrial Problems" (" Poor Law," by Mr. Geoffrey Drage, M. P.; "The Duty of the Clergy in Regard to Trade Disputes," by Mr. E. Bond, M. P.; "Methods of Conciliation," by Canon Moore Ede; and "The Christian Social Union," by the Rev. J. Carter). At a devotional meeting papers were read on "Prayer in Relation to Personal Life and Holiness (the Bishop of Lincoln): "The Doctrine of the Incarnation as determining the Character of the Church and the World"; "The Influence of the Doctrine of the Incarnation on the Christian Ministry" (the Dean of Norwich); and "The Devotional Aspect of Missionary Work" (the Bishop of Grahamstown). Other subjects were " Practical Religion in Citizenship, in Commerce, and in Other Business Relations" and "The Supply and Preparation of Candidates for Holy Orders, and the

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Causes affecting the Supply of Suitable Men, and
Means of increasing it."

The workingmen's meeting was largely attended, and was addressed by the Archbishop of Canterbury, Lord Hugh Cecil, M. P., and the Dean of Rochester. Meetings were held for men of business and for women. At an evening meeting "Archbishop Benson's Last Two Proposals for the Organization and Maintenance of the ChurchChurch Defense and Church Instruction Committee and the Queen Victoria Sustentation Fund "- -were discussed by Lord Balcarres, M. P., the Dean of Norwich, and others.

ARCHEOLOGY. American. Magnitude of Mexican Ruins.-Of the ruins of ancient cities in Mexico which Mr. W. H. Holmes has examined and described in his publications respecting them, none, perhaps, are more remarkable and extensive as a whole than those near the city of Oaxaca. Many of the important works here are found on mountain tops, and one soon comes," he says, "to rec

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until not a trace of natural contour remained. There was a vast system of level courts inclosed by successive terraces and bordered by pyramids on pyramids. Even the sides of the mountain descended in a succession of terraces." The ruins of San Juan Teotihuacan are described by Mr. Holmes as surpassing in magnitude and in the evidence they afford of a vast ancient population those of any of the other ancient cities of Mexico. The site "lacks the well-preserved, sculpture-decorated buildings found elsewhere in Mexico and Central America; . . . but if the entire mass of the ruined structures of either Chichen, Uxmal, or Mitla was to be heaped up in a single mound, it would hardly surpass the great pyramid of the Sun alone in bulk, and the whole bulk of the Teotihuacan remains is many times that of its chief pyramid."

Ruins of Quechmictoplican. Some important ruins have been explored by Mr. W. Niven, of New York, at the ancient city of Quechmictoplican, about 40 miles northeast of Chilpancingo, capital of the

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FIG. 1.-ONE OF THE TEMPLES AT QUECHMICTOPLICAN, MEXICO. ognize the notched profiles of the ridges and peaks that border the valley as being due to the strangely directed enterprise of the ancient inhabitants. As the explorer climbs the slopes and picks his way from summit to summit he is fairly dazed by the vast array of pyramids and terraces, which not only crown the heights, but overspread the steep slopes, destroying traces of natural contour, and making the mountains actual works of art." Climbing one of the larger pyramids of the group on the summit of Monte Alban, the author obtained a panoramic view of the mountain and the surrounding valleys and ranges, of which he says: "The crest of Alban, one fourth of a mile wide and extending nearly a mile to the north, lay spread out at my feet. The surface was not covered with scattered and obscure piles of ruins, as I had expected, but the whole mountain had been remodeled by the hand of man

State of Guerrero, Mexico. On a preliminary expedition in search of the site of this city Mr. Niven found it very difficult of access, but, having reached it, discovered ruins denoting a city of very considerable extent. He returned to New York, and, having made his preparations and secured a provision of means, started in August, 1896, for a thorough exploration of the ruins. He describes them as occupying an area about as great as that of the city of New York, and as betokening not an extreme antiquity. Twenty-two temples and numerous altars, forming the principal monuments of the city, were recognized. The bases of the altars-large pyramids of adobe-were distinguished in all parts of the city. The temples were generally built of stones, of large dimensions, carefully squared. Of many the foundations alone remained. In other cases the walls rose a few feet.

Some of the temples covered surfaces of 600 square feet. In the center of them was always seen an altar from 5 to 20 feet high, and averaging 15

FIG. 2.-SCULPTURED HEAD IN STONE, QUECHMICTOPLICAN, MEXICO.

feet square in the base. In the temple of which a representation is given in Fig. 1 the steps, arabesques, and windows offer numerous analogies with the buildings at Uxmal, Labna, Kabah, and Chichen-Itza. But no hieroglyphics of the style so numerous in the cities of Yucatan have yet been found here. Two immense stone columns with rounded tops rise in front of the temple, suggesting the idea of phallic worship. In two parts of the city. called Cerro Porterio and Calchiatapet, pyramids were observed about 65 feet high, and near them temples of 600 feet by 200 feet superficial area. Excavations under one of these temples brought to light 9 feet below the surface an altar, beneath which was a terracotta vessel containing 72 objects of nacre, 4 of which represented human heads with curious coiffures, and others birds, fishes, and various animals. The vessel was unfortunately broken by a workman. Underground passages seemed to be more numerous than in any other American city. At Organos and at Tejas

FIG. 3.-HIEROGLYPHIC SIGNS,

QUECHMICTOPLICAN, MEXICO.

Mr. Niven discovered immense halls filled up with deposits of ashes and broken pottery wares belonging to quite different epochs. At Xochocotzin he found a head sculptured on stone, measuring 7 feet in length. The face is expressive, and the singular headdress of a style not before known (Fig. 2). At Texcal the whole edifice was subterranean, and the excavations have so far only uncovered the slabs that formed the roof. Everywhere, in the temples as in the caverns, the explorers collected in the masses of rubbish and pottery beads, pearls, eardrops, masks, rings, amulets, and ornaments of every sort in jade or enamel.

While the numerous bas-reliefs in stucco or stone bore no inscription, on one of them something that suggested hieroglyphic signs could be distinguished (Fig. 3). Human bones were piled up in an ossuary at least 20 feet long. A few skulls were recovered intact, but they fell to pieces immediately on being exposed to the air.

England. Further Discoveries at Silchester. The explorations at Silchester were continued during the season of 1896-'97, in the insula that had been already excavated. One of them, like several others, appeared to have been given up to the dyeing industry. It contained two houses, one of large size, and four other blocks of buildings, as as well as the remains of several hearths and furnaces; and it is conjectured that a large area toward the north was used as a bleaching ground. Two wells were discovered, one with a wooden framing at the top and bottom, and the other with a large wooden tub. Insula XVI contained a large house of the courtyard type in the northwest angle, and two other houses of the corridor type, besides an isolated square building. In one pit were found a large number of sheep's bladebones, the perforations in which showed that they had been used for rings and counters. Various other minor objects were found. A cutting about 6 feet deep outside the city and leading to the wall afforded remains of iron collars at regular intervals, which were interpreted as showing that wooden pipes had been laid in the trench, the collars being used at the joints. A precisely similar discovery was made on the site of a Roman town at Châtelet, France, in 1772. The tracing of the pipe led to the discovery of a hitherto unknown gate in the city wall.

Greece. Temple of Artemis Agrotera.-In excavating on the left bank of the Ilissus, near Kallirhoe, M. Skias discovered about 100 steps from the spring the foundations of the "Ionic temple of the Ilissus," which were seen and drawn by Stuart and Revelt in the last century. The temple was afterward so completely destroyed that the present ruins could hardly have been regarded as the foundations of such a building but for the drawing of Stuart and Revelt, with which they exactly correspond. Prof. Dörpfeldt regards this as the temple of Artemis Agrotera, which Pausanias mentions as standing immediately at the crossing of the Ilissus, before the visitor turns toward the stadium.

The British School at Athens reported a satisfactory session, notwithstanding the war. The excavations on the supposed site of the gymnasium of Kynosargos in Athens had been carried to completion. The work had been continued at Melos, on the site of Phylakopi. There was now no doubt that the remains of an important prehistoric city had been discovered. Some good finds had been made at Patras, especially a statuette of Athene of singular interest and beauty, which might safely be attributed to the third century B. C.

Palestine. A Map in Mosaic.-In the course of official inspection of a new church erected over the ruins of an old basilica in the Moabite city of Medeba Kleophas M. Koidydëales, librarian of the

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