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469 RELIGIOUS ENCYCLOPEDIA Todd Toledo in 1907. He is the author of VtEra Fdders Kyrka (Minneapolis, 1897); Myths and the Bible (1899); Ancient Chronology, part i. (Chicago, 1907); Re searches in Assyrian and Babylonian Geography, part i. (1908); and The Historic Exodus (1909). TOGARMAH. See TABLE OF THE NATIONS, § 4. TOKEN, COMMUNION: A small plate of lead marked on one side with one initial or more or with some device, referring to the place or the minister or the date of the congregation, given to intending communicants and collected from them just prior to their receiving the communion. Such articles, differing very much in size, in workmanship, and in intrinsic worth, were at one time in general use in Presbyterian churches, but probably now they are not used at all. Their origin has been traced to the earliest times of the Christian Church and even be fore and beyond it. It is well known that the initiates in the Greek and Latin mysteries had marked stones or other articles as means of proving their member ship in such brotherhoods, also that the primitive Christians had similar means of identification and that by showing these they were sure of reception and kind treatment from their fellow Christians. Such articles would be of particular value in times of persecution. It is probably not possible to write a consecutive history of the token but it can be shown that its use was known from time to time. At the present day printed cards with emblems on them are in use among the Roman Catholics of Italy, Bavaria, and other countries. So the use of similar means of evidence of membership in Protestant com munions can be shown to have existed in England in Reformation times. They were once much used in France among the Huguenots. But the Scotch Presbyterians and their children in Ireland, Canada, and the United States were the first to adopt as a regular practise the use of tokens in connection with the Lord's Supper. The tokens for such use were part of the church outfit. Those who intended to commune and were entitled to do so applied for them on a specified day before the communion and brought them with them when communion-day came. It was the common practise for the com municants to sit at long tables and be served by the church officers, but before the elements were dis tributed the officers went along the tables and col lected the tokens. It was a rare and thrilling ex perience to discover a person who had not the token. This offender was denied the sacrament. There are several large collections of these communion tokens in private hands and some on public exhibition. BrnLroanArar: R. Shields, The Story of the Token, New York, 1891; 2d ed.. Philadelphia, 1902; R. Dick, Scottish Com munion Tokens other than those of the Established Church, Edinburgh, 1902.
TOLAND, JOHN: English deist; b. near Londonderry, Ireland, Nov. 30, 1670; d. at Putney (London, W.) Mar. 11, 1722. He was born of RomanCatholic parentage, changed his original name, Junius Janus, at school, and became a Protestant at the age of sixteen. From 1687 he studied at the universities of Glasgow, Edinburgh (M.A., 1690), and Leyden, 1692-94. He spent several years at Oxford, and published his principal work, Christianity not
Mysterious (1696; 2d. enlarged ed., London, 1696), which made a great sensation (see DEISM, § 5). The book was burned by the hangman at Dublin, Toland being in the city at the time. The rest of his career is obscure. He spent much of his time on the continent receiving favors. He engaged in miscellaneous literary work and in writing pamphlets, lapsing into distress.. Other works were, An Apology for Mr. Toland (London, 1697); Nazarenes, Containing the History of the Gospel of Barnabas, the Gospel of the Mahometans. Also the Original Plan of Christianity (1718). Pantheisticon (1720); and Tetradymus, con taining Mangoneutes (1720).
BIBLIOGRAPHY: To A Collection of Several Pieces of Mr.John Toland, 2 vole., London, 1728, there is prefixed a Life by Des Maizeaux. Consult further: An Historical Account of the Life and Writings of . . . Mr. John Toland, London, 1702; J. L. Mosheim, in Vindicice antiqua; Christianorum discipline, 2d ed., Hamburg, 1722; V. Lechler, Geachichte des englischen Deismus, pp. 180-209. Stuttgart, 1841; J. Hunt, in Contemporary Review, viii (1888), 178198; idem, Religious Thought in England, ii. 236-262, London, 1873; J. F. Nourrisson, Philosophies de la nature, Paris, 1887; DNB, lvi. 438-442; and literature under DEraM.
TOLEDO, CITY, BISHOPRIC, AND SYNODS OF.I. City and Bishopric: Toledo, one of the moat
ancient and famous of the cities of Spain, is situated
in the central part, 41 m. s.s.w. of Madrid. It rises
on a bold promontory surrounded on three sides by
a deep gorge of the river Tagus. Under the name
Toletum it is mentioned by Livy in connection with
the year 192 a.c. as a " small town but
z. History strong in its situation." After the
and Roman time it fell to the Visigoths,
Remains. becoming their capital under King Leo
vigild (568-586)). Under the Moors
(from 714) it was the center of Mohammedan power
in Spain and enjoyed a long period of prosperity.
On May 25, 1085, Alfonso VI. the Valiant, of Leon
and Castile, wrested the city from the Mohammed
ans and gave the name of New Castile to the region.
The city thenceforth was a favorite residence of the
Castilian monarchs; it became the political and in
tellectual center of old Spain and no less important
ecclesiastically. Its churches, convents, chapels,
and hospitals occupied more than half of its area,
while the archbishops of Toledo-with title of pri
mate of all Spain-wielded a powerful influence.
Their names are connected with the weightiest
events in Spanish history; they commanded armies;
with their immense wealth they built schools, hos
pitals, and public works; and, representing the best
and highest civilization of their time, they fostered
art and science. The cathedral of Toledo is an
enormous structure occupying the site of a Christian
church of the Visigothic period and dedicated to the
Virgin by King Recared Apr. 12, 587. The Moors
made this church their principal mosque. The
foundation of the present structure was laid in 1227,
and the work of building went on till 1492, when it
was completed as at present: of the two projecting
towers the southern is still unfinished. The style is
