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In the Homeric age, the temple as a space set apart and containing an altar, which was perhaps shaded by a group of trees, was more commonly found than the temple built by man.

If actual temples are mentioned by Homer, as at Troy and the fabulous city of the Phæacians, the circumstance is probably attributable to oriental influence.

In the earliest period it was made of wood or clay, later it was cast from bronze or made of marble.

Besides the statue of the god to whom the temple was dedicated, statues of other gods were at times placed in the temple, partly as ornaments, partly because of their connexion with the principal god.

The pagan Germans were never able to bring themselves to give up their worship of the gods in groves to any such extent as the Greeks and Remans did under the influence of the East.

Still the German peoples were hardly entirely without temples, any more than the Scandinavians, although these temples could only have been of wood.

Among the Remans the precincts of a temple were always quadrangular in ground plan; hence the so-called temple of Vesta, one of the most famous sanctuaries in Rome, being circular in plan, was not strictly a temple, but only an oedes sacra , or sacred building.

The beginnings of stone temples among the Germans probably go back to the first Christian centuries and are attributable to the influence of their neighbors, the Gauls.

When new temples were built precincts already consecrated to the divinity were preferably chosen.

He claimed that the position of the front depended on the altitude of the sun of the feast day of the respective god.

Nissen started from the assumption that the Greeks and Romans regarded the gods and manifestations of the world-preserving spirit, and as such subordinated them to the original symbol of the world-spirit, the sun.