Pillar

VIEW:38 DATA:01-04-2020
PILLAR.—1. With two or three unimportant exceptions, ‘pillar’ in OT is the rendering of two very distinct Heb. terms, ‘ammûd and mazzçbâh. The former denotes in most cases—for a conspicuous exception see Jachin and Boaz—a pillar or column supporting the roof or other part of a building (Jdg_16:25 f., 1Ki_7:2 f.), also the pillars from which the hangings of the Tabernacle were suspended (Exo_26:32 and oft.). From this sense the transition is easy to a column of smoke (Jdg_20:40), and to the ‘pillar of cloud’ and the ‘pillar of fire’ of the Exodus and the Wanderings (Exo_13:21 etc.). The further transition to the figurative use of the term ‘pillar,’ which alone prevails in NT (Gal_2:9, 1Ti_3:15, Rev_3:12; Rev_10:1), may be seen in Job_9:6; Job_26:11—passages reflecting an antique cosmogony in which the pillars of earth and heaven were actual supports.
2. It is with the second of the two terms above cited, the mazzçbâh, that this article has mainly to deal. Derived from a root common to the Semitic family, mazzçbâh denotes something ‘set up’ on end, in particular an upright stone, whether it he a megalithic monument, such as the stones known to contemporary archæology as menhirs or ‘standing stones,’ or a less imposing funerary stele. Three varieties of mazzçbâhs may be distinguished in OT.
(a) For reasons that will appear at a later stage, our survey may start from the stone erected over a grave or elsewhere as a memorial of the dead. The mazzçbâh set up by Jacob upon the grave of Rachel (Gen_35:20) was of this kind. This was the prevailing application of the term among the Phœnicians (see Cooke, Text-book of N. Sem. Inscrips. 60). To this category may also be reckoned the memorial pillar which Absalom erected for himself in his own lifetime (2Sa_18:18).
(b) In a second group may be placed the stones set up to commemorate, or, in Biblical phrase, ‘for a witness’ of, some important incident (Gen_31:44 f., Jos_24:27)—in particular the appearance or manifestation of a Divine being (a theophany) at a given spot. Such, in the present form of the story—for the probable original form, see § 4 below—was the stone which Jacob set up and anointed at Bethel (Gen_28:18; Gen_28:22; cf. Gen_31:13; Gen_35:14). Other examples of mazzçbâhs, interpreted by the Heb. historians as commemorative monuments, are the stone Ebenezer of 1Sa_7:12, and the cromlech (gilgal) set up by Joshua after the crossing of the Jordan ‘for a memorial unto the children of Israel’ (Jos_4:7).
(c) The third and most important class of mazzçbâhs comprises the pillar-stones which stood beside the altar at every Canaanite sanctuary (see High Place). For this class AV [Note: Authorized Version.] has the misleading term ‘image’ (except Deu_12:3), for which RV [Note: Revised Version.] has substituted ‘pillar,’ with ‘obelisk’ in the margin. That the local sanctuaries, in most cases taken over from the Canaanites, at which the Hebrews worshipped J″ [Note: Jahweh.] were provided with such pillar-stones, is evident both from the references in Hos_3:4; Hos_10:1 f., and from the repeated condemnation of them in the successive law codes (Exo_34:13; Exo_23:24, Deu_7:5; Deu_12:3 etc.), and by the Deuteronomic historians (1Ki_14:23, 2Ki_18:4; 2Ki_23:14 [for Judah] 2Ki_17:10 [Israel]).
A special variety of pillar associated with idolatrous worship emerges in the later writings, the chammânîm or sun-pillars (AV [Note: Authorized Version.] ‘images,’ RV [Note: Revised Version.] ‘sun-images’). They were probably connected with sun-worship (Lagrange, Études sur les relig. Sémit.2 314 f.).
3. The OT evidence for the mazzçbâhs as an indispensable part of the furnishing of a Canaanite high place has been confirmed in a remarkable degree by the excavations of recent years, in the course of which pillar-stones of diverse shapes and sizes have been brought to light. Even to summarize the archæological evidence would extend this article beyond due limits (see Vincent, Canaan d’après l’exploration récente [1907], 102–115; Benzinger, Heb. Arch. 2 [1907], 321 ff.; Kittel, Studien zur heb. Arch. [1908], 126 ff.). It must suffice to refer briefly to the magnificent series of mazzçbâhs which formed part of the high place at Gezer (for full details see PEFSt [Note: Quarterly Statement of the same.] , 1903, 23 ff., and Macalister, Bible Sidelights, etc., 54 ff.). Originally ten in number, eight of them are still standing in situ. ‘They are unhewn blocks, simply set on end and supported at the base by smaller stones … and range in height from 10 ft. 6 in. to 5 ft. 5 in.’ The smaller dimensions are those of the second stone of the series, which is supposed to have been the original beth-el (see next §) of the high place. The fact that this stone, alone of the group, has its top smooth and polished, as if by long-continued anointing on the part of the worshippers, is greatly in favour of this view. Several of the larger stones are provided with cavities, either at the top or in one side. This provision, which is also characteristic of the mazzçbâhs found at Taanach and Megiddo, must evidently, as will presently appear, have some relation to the ritual of the worship of these ancient sanctuaries.
4. It now remains to deal with a question which may be thus formulated, What significance did the Canaanites, and the Hebrews after them, attach to these mazzçbâhs, and what place did they hold in the ancient cult? This question can hardly be approached without a reference to the still unsolved problem of the religious significance of ‘standing stones’ all the world over. This world-wide phenomenon ‘must rest on some cause which was operative in all primitive religions’ (W. R. Smith, RS [Note: S Religion of the Semites.] 2 209). It will probably be found, on consideration of all the conditions to be satisfied, that the desire to appease the spirit of the dead lies at the beginning, while the conception of the pillar-stone as a representation of the deity, beside the altar dedicated to his worship, comes at the end of a long process of evolution. On this view, a stone, over or beside the grave of the dead, afforded, to the primitive mind, a convenient abode for the departed spirit, when it chose to return to receive the homage and offerings of the living. The blood of the sacrifice was poured over the stone, and thus brought into contact with the indwelling spirit (cf. the cup-marks on the cap-stones of the dolmens on the east of the Jordan and elsewhere). With this desire to do honour to the dead, the idea of keeping alive his memory by a conspicuous or upright stone was sooner or later associated. When and where higher ideas of the spirit world prevailed, the mazzçbâh became a memorial stone and nothing more, as in group (a) above.
The belief that a stone might become the abode of any numen marked a distinct step in advance. In Gen_28:1-22 it is admitted that we have a later adaptation of a Canaanite temple myth, which explained the origin of the sanctuary at Bethel, and especially the sanctity attaching to the original beth-el, i.e., the abode of an el or numen (Gen_28:22), round which the sanctuary grew up. In the original form of the story the anointing of the stone was an offering to the indwelling numen. The second of the Gezer mazzçbâhs shows an exact counterpart to this. The cavities in the other recently discovered mazzçbâhs, above mentioned, were no doubt originally intended to receive similar offerings of blood, wioe, or oil (cf. Gen_35:14).
When this fetish worship had been outgrown, the mazzçbâh became merely a symbol or representation of the deity, who had his horme elsewhere. The conical pillar standing in the court of the temple of Astarte, as represented on the coins of Byblus, is an illustration of this higher conception. We may be sure that the worshippers of J″ [Note: Jahweh.] regarded the Canaanite mazzçbâhs in this light from the first. But the danger of contamination was great (see High Place, § 6), and the condemnation of the mazzçbâhs is a recurring feature of all the law codes (reff. above).
5. Another unsolved problem may be mentioned in conclusion. What is the relation of the mazzçbâh to the altar? Shall we say, with the distinguished author of the Religion of the Semites 9 (p. 204), that ‘the altar is a differentiated form of the primitive rude stone pillar, the nosb or massebah; or, with the latest investigator, that ‘the massebah is nothing else than the artificial substitute for the sacrificial stone’ (Kittel, op. cit. 129, 134)? If the views expressed in the previous section are correct, the second alternative offers the more probable solution. The pillar will then be a differentiated form of the most ancient altar (Altar, §§ 1. 2), the cause of the differentiation, as we have seen, being the desire to commemorate, as well as to appease, the dead.
A. R. S. Kennedy.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


Pillar. The notion of a pillar is of a shaft or isolated pile either supporting or not supporting a roof. But, perhaps, the earliest application of the pillar was the votive or monumental. This, in early times, consisted of nothing but a single stone or pile of stones. Gen_28:18; Gen_31:40; etc.
The stone Ezel, 1Sa_20:19, was probably a terminal stone or a way-mark. The "place" set up by Saul, 1Sa_15:12, is explained by St, Jerome to be a trophy. So also, Jacob set up a pillar over Rachel's grave. Gen_36:20.
The monolithic tombs and obelisks of Petra are instances of similar usage. Lastly, the figurative use of the term "pillar," in reference to the cloud and fire, accompanying the Israelites on their march, or as in Son_3:6, and Rev_10:1, is plainly derived from the notion, of an isolated column, not supporting a roof.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


properly means a column raised to support a building; but in Scripture the term mostly occurs in a metaphorical or figurative sense. Thus we have a pillar of cloud, a pillar of fire, a pillar of smoke, &c; signifying a cloud, a fire, a smoke raised up toward heaven in the form or shape of a pillar, Exo_13:21; Jdg_20:40. Job speaks of the pillars of heaven and the pillars of the earth, Job_9:6; Job_26:11; which are strong metaphorical expressions, that suppose the heavens and the earth to be an edifice raised by the hand of the almighty Creator, and founded upon its basis. St. Paul speaks of the Christian church under the similitude of a pillar or column on which the truth, or doctrine of the glorious Gospel is inscribed, 1Ti_3:15.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


pil?ar (מצּבה, maccēbhāh, עמּוּד, ‛ammūdh; στῦλος, stúlos): In a good many cases the Revised Version (British and American) substitutes ?pillars? for the King James Version ?images? (maccēbhōh, Exo_34:13; Deu_7:5; 1Ki_14:23, etc.). In Gen_19:26, where ?pillar of salt? is given, the word is necı̄bh; in 1Sa_2:8 it is mācūḳ; while in most other single uses the Revised Version margin gives variant renderings, as in Jdg_9:6 (muccābh), the Revised Version margin ?garrison?; in 1Ki_10:12 (miṣ‛ādh), the Revised Version margin ?'a railing,' Hebrew 'a prop'?; in 2Ki_18:16 ('ōmenōth), the Revised Version margin ?doorposts.? The maccēbhōh were (1) memorial pillars, as in the ?pillars? of Jacob at Bethel (Gen_28:18, Gen_28:22; compare Gen_31:13; Gen_35:14), in covenant with Laban (Gen_31:45 ff), at Rachel's grave (Gen_35:20); Absalom's pillar (2Sa_18:18). Such pillars were legitimate (theory of a fetishistic character is not grounded); it is predicted in Isa_19:19 that such a pillar would be set up to Yahweh at the border of Egypt. (2) Idolatrous pillars, in Canaanitish and other heathen worships. These were to be ruthlessly broken down (the King James Version ?images,? see above; Exo_23:24; Exo_34:13; Deu_7:5, etc.; compare Lev_26:1). See IMAGES. The other word, ‛ammūdh, is used of the pillar of cloud and fire (see below); of the pillars of the tabernacle and temple (see under the word); of the two pillars JACHIN AND BOAZ (which see); poetically of the ?pillars? of heaven, of earth (Job_9:6; Job_26:11; Psa_75:3; Psa_99:7), etc. In the few instances of the word in the New Testament, the use is figurative. James, Cephas and John were reputed to be pillars? of the church at Jerusalem (Gal_2:9); the church is ?the pillar and ground of the truth? (1Ti_3:15); he that overcomes is made ?a pillar? in the temple of God (Rev_3:12); a strong angel had feet ?as pillars of fire? (Rev_10:1).

Pillar of Cloud and Fire:
The visible manifestation of the divine presence in the journeyings of Israel at the time of the Exodus. Yahweh, it is narrated, went before the people ?by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light .... The pillar of cloud by day, and the pillar of fire by night, departed not from before the people? (Exo_13:21, Exo_13:22; compare Exo_14:19, Exo_14:24; Num_14:14). When the congregation was at rest, the cloud abode over the tabernacle (Exo_40:36; Num_9:17; Num_14:14). When Yahweh wished to communicate His will to Moses, the pillar descended to the door of the Tent of Meeting (Exo_33:9-11; Num_12:5; Deu_31:15). These descriptions are not to be rationalistically explained; what is depicted is a true theophany. Criticism has sought to establish discrepancies between the allusions to the cloud in the JE and the P parts of the narrative, but these are not made out without straining; e.g. it is not the case that JE alone represents Yahweh as speaking with Moses in the cloud at the door of the tabernacle. The same representation is found in Exo_29:42, Exo_29:43, ascribed to Pillar. An acute discussion of the alleged discrepancies may be seen in H.M. Wiener, Essays in Pentateuchal Criticism, 82 ff.

International Standard Bible Encyclopedia
PRINTER 1915.


Exo_33:9 (a) This wonderful cloud so mysterious in its composition, and its actions undoubtedly represents the Holy Spirit. He went with Israel, guiding them before, and protecting them behind. This pillar is more fully revealed as the Holy Spirit in the book of Ezekiel. (See also Psa_99:7).

Job_9:6 (b) This probably represent the uncertainty of life. In this figurative language, Job is describing the mighty power of GOD. In the midst of his own unusual losses, he is realizing that GOD can shake the Heaven and the earth, and break all laws that pertain to the hanging of the earth in space. (See also Psa_75:3).

Pro_9:1 (a) The seven pillars mentioned here probably are knowledge, discretion, judgment, understanding, equity, righteousness, justice. It is upon these substantial, basic principles that our civilization rests secure and progress is made possible.

Son_3:6 (c) This peculiar figure may represent the case and the certainty of the presence of GOD in one's life. The pillar of smoke drifts easily, without noise, and without effort. So we realize the loving presence of the living GOD.

Son_5:15 (a) It is said that athletes must have firm, substantial legs in order to endure whether it be in wrestling or prize fighting or on the track. Our Lord must be telling us here that the legs of marble represent the stability, firmness and untiring endurance of the Lord JESUS in all His ministry for us, to us, and with us.

Joe_2:30 (b) The chronology of this passage is uncertain. It probably refers to the time of the end when GOD's judgment will be poured out on the physical earth, and it will be burned up with terrific heat because of the wickedness of rebellious men.

Gal_2:9 (a) This is a symbol of the substantial and stalwart character of the man of GOD who occupies a prominent and responsible place in the church.

Rev_3:12 (a) Here we see a type of the blessed position and condition which will be granted to the Christian who lives for GOD, honors His Name, and fulfills His requirements as mentioned in this passage.
Wilson's Dictionary of Bible Types
press 1957.


Pillar
is a term frequently occurring in the Scriptures, especially of the O.T., where it is used in different senses, and as the rendering of several Heb. and Gr. words, which need to be distinguished both in their meaning and application.
I. Original Words so Translated. —
1. From the root נָצִב, natsdb, to station, come the following: מִצֵּבָה, Matstsebâh (rendered “pillar” everywhere in Genesis, and in Exo_24:4; Deu_12:3; Isa_19:19; elsewhere “image”), a column or image of stone; מִצֶּבֶת, matstsebeth, a monumental” pillar” (Gen_35:14; Gen_35:20; 2Sa_18:18), once the trunk or stump of a tree (“substance,” Isa_6:13); מֻצָּב, mutstsab, according to some a military post (as in Isa_29:3, “mount”), or garrison, according to others a terminal mark (Jdg_9:6); נְצַיב, netsib, a statue (only Gen_19:26, “pillar”), or military officer or garrison (as elsewhere rendered).
2. From other roots: עִמּוּד, ammnud, lit. something upright (from עָמִד, to stand), a column (the usual word for “pillar,” and invariably so rendered in the A. V., but meaning an elevated stand or platform in 2Ki_11:14; 2Ki_23:3); מַסְעָד, mis'dd, a support (from סָעִד, to prop), a balustrade (only 1Ki_10:12); מָצוּק, matsuk, a column (from צוּק, to set up) as a support (fig. 1Sa_2:8), or tropically a crag (“situate,” 1Sa_14:5); אֹמְנָהomenah (from אָמִן, to stay up), a column (only 2Ki_18:16); and תַּימְרָה, timerah, a column, in the form of an artificial palm-tree (Son_3:6; Joe_2:30 [Heb. 3; 3]).
3. In the N.T.: only στύλος, a column or support (Gal. 2, 9; 1 Tim. 3, 15; Rev_3:12; Rev_10:1).
II. Uses. — The essential notion of a pillar is that of a shaft or isolated pile, either supporting or not supporting a roof.
1. Monumental. — Perhaps the votive object was the earliest application of the pillar. This in primitive times consisted of nothing but a single stone or pile of stones. Instances are seen in Jacob's pillars (Gen_28:18; Gen_31:46; Gen_31:51-52; Gen_35:14); in the twelve pillars set up by Moses at Mount Sinai (Exo_24:4); the twenty-four stones erected by Joshua (Jos_4:8-9; see also Isa_19:19, and Jos_24:27). SEE STONE. The trace of a similar notion may probably be found in the holy stone of Mecca (Burckhardt, Trav. 1, 297). The erection of columns or heaps of stone to commemorate any remarkable event was universal before the introduction of writing or inscription, and it is still employed for that purpose by many savage nations. SEE GALEED. Monumental pillars have thus been common in many countries and in various styles of architecture. Such were perhaps the obelisks of Egypt (Fergusson, p. 6, 8, 115, 246, 340; Ibn- Batuta, Trav. p. 111; Strabo, 3, 171, 172; Herod. 2, 106; Amm. Marc. 17, 4; Josephus, Ant. 1, 2, 3, the pillars of Seth). SEE PYRAMID.
The stone Ezel (1Sa_20:19) was probably a terminal stone or a waymark. SEE EBENEZER.
The “place” set up by Saul (1Sa_15:12) is explained by St. Jerome to be a trophy, Vulg. fornicem triumphalem (Jerome, Quaest. Hebr. in lib. 1, Reg. 3, 1339). ,The word used is the same as that for Absalom's pillar, יָד, yad (lit. a hand), called by Josephus χεῖρα (Ant. 7:10, 3), which was clearly of a monumental or memorial character, but not necessarily carrying any representation of a hand in its structure, as has been supposed to be the case. So also Jacob set up a pilla: over Rachel's grave (Gen_35:20; and Robinson, 1, 218). The monolithic tombs and obelisks of Petra are instances of similar usage (Burckhardt, Syria, p. 422; Roberts, Sketches, p. 105; Irby and Mangles, Travels, p. 125). SEE ABSALOM'S TOMB.
2. Architectural. — Pillars form an important feature in Oriental architecture, partly perhaps as a reminiscence of the tent with its supporting poles, and partly also from the Use of flat roofs, in consequence of which the chambers were either narrower or divided into portions by columns (Jdg_16:25). The tent-principle is exemplified in the open halls of Persian and other Eastern buildings, of which the fronts, supported by pillars, are shaded by curtains or awnings fastened to the ground outside by pegs, or to trees in the garden-court (Est_1:6; Chardin, Voy. 7:387; 9:469, 470, and plates 39,81; Layard, Nin. and Bab. p. 530, 648; Burckhardt, Notes on Bed. 1, 37). Thus Moses was commanded to spread the veil of the tabernacle on four pillars (Exo_26:32, etc.). Thus also a figurative mode of describing heaven is as a tent or canopy supported by pillars (Psa_104:2; Isa_40:22), and the earth as a flat surface resting on pillars (1Sa_2:8; Psa_75:3). SEE TENT.
It has already been remarked that the word “place,” in 1Sa_15:12, is in Hebrew “hand.” In the Arab tent two of the posts are called yed or “hand” (Burckhardt, Bed. 1, 37). SEE HAND.
The general practice in Oriental buildings of supporting flat roofs by pillars, or of covering open spaces by awnings stretched from pillars, led to an extensive use of them in construction. In Indian architecture an enormous number of pillars, sometimes amounting to 1000, is found. A similar principle appears to have been carried out at Persepolis. At Nineveh the pillars were probably of wood, SEE CEDAR, and it is very likely that the same construction prevailed in the “house of the forest of Lebanon,” with its hall and porch of pillars (1Ki_7:2; 1Ki_7:6). The “chapters” of the two pillars Jachin (q.v.) and Boaz resembled the tall capitals of the Persepolitan columns (Layard, Nin. and Bab. p. 252, 650; Nineveh, 2, 274; Fergusson, Handb. p. 8, 174, 178, 188, 190, 196, 198, 231-233; Roberts, Sketches, No. 182, 184, 190, 198; Euseb. Vit. Const. 3, 34, 38; Burckhardt, Trav. in Arabia, 1, 244, 245). SEE HOUSE.
3. Idolatrous. — The word Matstsebâh, “pillar,” is generally rendered “statue” or “image” (e.g.Deu_7:5; Deu_12:3; Deu_16:22; Lev_26:1; Exo_23:24; Exo_34:13; 2Ch_14:3; 2Ch_31:1; Jer_43:13; Hos_3:4; Hos_10:1; Mic_5:13). This agrees with the usage of heathen nations, practiced, as we have seen, by the patriarch Jacob, of erecting blocks or piles of wood or stone, which in later times grew into ornamental pillars in honor of the deity (Clem. Alex. Coh. ad Gent. c. 4; Strom. 1, 24). Instances of this are seen in the Attic Hermae (Pausan. 4:33, 4), seven pillars significant of the planets (3, 21, 9; also 7:17, 4, and 22, 2; 8:37); and Arnobius mentions the practice of pouring libations of oil upon them, which again recalls the case of Jacob (Adv. Gent. 1, 335, ed. Gauthier). SEE ASHERAH; SEE PHALLUS.
The termini or boundary-marks were originally, perhaps always, rough stones or posts of wood, which received divine honors (Ovid, Fast. 2, 641, 684). SEE IDOL.
But other circumstances contributed to make stones an object of worship. Such phenomena as the rocking stones worshipped by the British Druids would naturally excite the astonishment of an ignorant people, and many commentators are of opinion that the מִשְׁכַּית אֶבֶן, eben mashkith, image of stone, which the Jews were forbidden to erect (Lev_26:1), was one of those bowing or rocking stones, especially as the phrase is used in opposition to מִצֵּבָה, matstsebâh which signifies “a standing pillar.” Those rare phenomena, aëroliths, still more easily became objects of idolatry; they were generally of a similar kind to that mentioned by Herodian, as being consecrated to the sun under his name of Elaiagabalos, and preserved in his magnificent temple in Syria; “in which,” says the historian, “there stands not any image made with hands, as among the Greeks and Romans, to represent the god, but there is a very large stone, round at the bottom, and terminating in a point of a conical form, and a black color, which they say fell down from Jupiter.” SEE DIOPETES. Sacred pillars or stones were indeed frequently worshipped instead of statues by idolatrous nations, and traces of this preposterous veneration may still be found in various countries. SEE DIANA. The erection of monoliths or monumental pillars was forbidden to the Israelites, but it appears that they were permitted to erect cairns or piles of stone to preserve the recollection of great events, as Joshua did at Gilgal (q.v.), that it might be a memorial of his miraculous passage over the Jordan. SEE CROMLECH.
4. Lastly, the figurative use of the term “pillar,” in reference to the cloud and fire accompanying the Israelites on their march (Exo_33:9-10; Neh_9:12; Psa_99:7), or as in Son_3:6 and Rev_10:1, is plainly derived from the notion of an isolated column not supporting a roof. SEE PILLAR OF CLOUD AND FIRE. A pillar is also an emblem of firmness and steadfastness (Jer_1:18; Rev_3:12), and of that which sustains or supports (Gal_2:9; 1Ti_3:15). In the Apocrypha we find a similar metaphor (Sir_36:24): “He that getteth a wife beginneth a possession, a help like unto himself, and a pillar of rest.” SEE ARCHITECTURE.
PILLAR is in architectural language the column supporting the arch. In the Norman style the pillars are generally massive, and are frequently circular, with capitals either of the same form or square; they are sometimes ornamented with channels, orfiutes, in various forms, spiral, zigzag, reticulated, etc. In plain buildings a square or rectangular pillar, or pier, is occasionally found; a polygonal, usually octagonal, pillar is also used, especially towards the end of the style, and is generally of lighter proportions than most of the other kinds. But, besides these, clustered or compound pillars are extremely numerous and much varied; the simplest of them consists of a square with one or more rectangular recesses at each corner, but a more common form is one resembling these, with a small circular shaft in each of the recesses, and a larger one, semicircular, on two (or on each) of the faces: most of the compound pillars partake of this arrangement, though other varieties are by no means rare.
In the Early English style plain circular or octagonal shafts are frequently used, especially in plain buildings, but many other and more complicated kinds of pillars are employed; the commonest of these consists of a large central shaft, which is generally circular, with smaller shafts (usually four) round it; these are frequently made of a finer material than the rest, and polished, but they are often worked in courses with the central part of the pillar, and are sometimes filleted; in this style the pillars are very constantly banded.
In the Decorated style the general form of clustered pillars changes from a circular to a lozenge-shaped arrangement, or to a square placed diagonally, but many other varieties are also to be met with. They sometimes consist of small shafts surrounding a larger one, and are sometimes molded; the small shafts and some of the moldings are often filleted; plain octagonal pillars are also very frequently employed in village churches: towards the end of this style a pillar consisting of four small shafts separated by a deep hollow and two fillets is common, as it is also in the Perpendicular style, but the hollows are usually shallower, and the disposition of the fillets is different.
A plain octagonal pillar continues in use throughout the Perpendicular style, though it is not so frequent as at earlier periods, and its sides are occasionally slightly hollowed. In Decorated work a few of the moldings of the piers occasionally run up into the arches and form part of the archivolt, as at Bristol Cathedral, but in Perpendicular buildings this arrangement is much more common, and in some cases the whole of the moldings of the pillars are continued in the arches without any capital or impost between them: the forms are various, but in general arrangement they usually partake of a square placed diagonally; sometimes, however, they are contracted in breadth so as to become narrower between the archways (from east to west) than in the opposite direction: the small shafts attached to the pillars in this style are usually plain circles, but are occasionally filleted, and in some instances are hollow-sided polygons.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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