TEMPLES
It would be quite impossible to give an account of all the temples and palaces in Mesopotamia, excavated during the last sixty years, we must therefore confine ourselves to a brief description of a few of the better explored buildings, which may with reserve be regarded as typical. The temples have not weathered the deteriorating effects of time and climate so well as the palaces, the reason for which is to be found in the fact that, generally speaking, the object of the temple-builder was so far as possible to erect a structure whose top should metaphorically “reach unto heaven,” whereas the culminating glory of palaces lay not in the height to which they were reared but in the extent of ground which they covered.
PLATE X
The ruined mounds of Nippur
Court of the Men from the North-East: Nippur
(Both from C. S. Fisher’s “Excavations at Nippur,” by permission)
As to the general plan of Sumerian temples we are still in a state of ignorance, for on the earliest sites of Babylonian occupation, few important buildings have been unearthed. The best preserved and most thoroughly explored temple in Southern Babylonia is that of En-lil at Nippur. A Babylonian plan of this once famous shrine, drawn on a clay tablet and probably belonging to the first half of the second millennium B.C. was discovered by Haynes in the course of his excavations, and has been of no small assistance in determining the general character of this Babylonian temple in its later reconstructed state, while it may be in reality a copy of an earlier plan,[59] as it accords so well with the general conclusions to be drawn as to the configuration of the temple in the time of Shar-Gâni-sharri and Nâram-Sin, both of whom, and especially the latter, did much in the way of repairing this ancient fane.
The most prominent feature in connection with the temple of Nippur as revealed by the excavations, is the ziggurat, or stage-tower erected by Ur-Engur, king of Ur (circ. 2400 B.C.). The ruined mounds of Nuffar, or Niffer (cf. Pl. [X]), are situated on the eastern side of the Shatt-en-Nîl canal which at one time formed a line of communication between the Persian Gulf and the city of Babylon. The mounds in question, the principal of which marks the site of Ur-Engur’s ziggurat, were excavated by Peters, Harper, Haynes and Hilprecht, under the auspices of the University of Pennsylvania, between the years 1889 and 1900. The tower surmounts an artificial platform measuring roughly 192 × 127 feet, and in accordance with the usual Babylonian principle of orientation, has its four corners facing the cardinal points of the compass. The ziggurat apparently only had three stages in contradistinction to the seven-staged tower characteristic of the Babylonian and Assyrian temples of later days, though Gudea’s temple of E-pa erected in honour of his god Nin-girsu was seven-zoned, which probably means that it was a seven-staged tower. The ziggurat at Muḳeyyer[60] (Ur) excavated by Taylor similarly appears to have been three-storied, or possibly only two-storied. The lower storey, protected with a wall of burnt brick four feet in thickness, was further strengthened with buttresses, though it should be mentioned that the so-called “buttresses” of the stage towers of Babylonia and Assyria are in the majority of cases water-conduits for draining the upper platforms. The second storey, the base of which is connected with the lower storey by means of a staircase three yards broad, is composed of bricks entirely different to those of the lower storey, those of the lower storey being 11-1/4 × 11-1/4 × 2-1/4 inches, and bearing a small stamp 3-1/4 inches square, while those of the second are 13 × 13 × 3 inches, the stamp measuring 8 × 4 inches. The bricks of the first storey were laid in bitumen, while those of the second—the bricks on the northern side being excepted—are set in a mortar consisting of lime and ashes. The ascent to the summit of the second storey was effected by means of an inclined pathway: from which facts it would appear that the two stories were not built at the same time. The ziggurat at Abû Shahrein,[61] also excavated by Taylor, is about seventy feet high, and like that at Muḳeyyer is cased with a wall of burnt brick. Here, too, the top of the first storey is reached by means of a staircase, fifteen feet broad, access to the summit of the second storey being gained by an inclined road as at Muḳeyyer.
The approach to En-lil’s ziggurat at Nippur is on the south-east side, and is marked by two walls of burnt brick, some ten or more feet high and over fifty-two feet long, a space of about twenty-three feet separating the two walls from each other, while the causeway itself which led up to the ziggurat was formed of crude bricks. The whole of the temple enclosure was surrounded by a massive wall, and some thirty courses of the bricks which composed it, still remain. Below the crude-brick platform upon which the tower was erected, another pavement of much finer construction, made of large well-burnt bricks nearly all of which were inscribed with the stamps of Shar-Gâni-sharri or Narâm-Sin, was discovered. Directly to the south-east of the ziggurat, a large chamber about thirty-six feet long, over eleven feet wide and some eight feet high was found, the floor of which rested on the platform of Narâm-Sin. The inscribed bricks proved that this chamber, like the ziggurat itself was built by Ur-Engur. Immediately below it, a second chamber of the same kind was discovered, in which was found a brick stamp of Shar-Gâni-sharri: around the walls of this chamber ran a narrow shelf on which some tablets are said to have been found. Haynes excavated right down to the virgin-soil, and states that he discovered at least two temples below the pavement of Narâm-Sin; in the lowest stratum an altar of crude brick measuring 13 × 8 feet is said to have been found, on which there was a large deposit of white ashes. Around the “altar” there was a low wall surrounding the sacred enclosure, on the outside of which two clay vases some twenty-five inches high, and decorated with a rope-pattern were brought to light. On the south-east of the “altar” is a crude-brick platform nearly twenty-three feet square and over nine and a half feet thick. Around the base of this, Haynes informs us that he found a number of water-vents, while beneath this solid mass, he found a drain running underneath the platform, in the roof of which a true keystone arch was discovered. This arch was found about twenty-three feet below the pavement of Ur-Engur and more than fourteen and a half feet below the platform of Narâm-Sin. Unfortunately the lowest strata in the mound have been so much disturbed, and the buildings so ruthlessly pillaged, that it is impossible to dogmatize about the dates of all that the excavations have revealed.
With regard to the ziggurat itself, the lowest of its three stages would appear to have been some twenty and a half feet high: the slope of the sides upwards is about one in four, and the second terrace is set back some thirteen and a half feet from the surface of the one below. The lower terrace is protected with burnt brick on the south-east side, while on all the other sides the foundation is of burnt brick, four courses high and eight courses wide, surmounted by crude bricks covered with a plaster consisting of clay and chopped straw, which helped to preserve the crude brickwork. In the centre of each of these three sides there was a water-conduit by which the upper parts of the ziggurat were drained (cf. Pl. [XI]); the conduit was made of burnt bricks, and was ten and a half feet in depth and three and a half feet span. Around the base of the ziggurat, was a coating of bitumen which sloped outwards, with gutters to drain off the water, and thus preserve the crude bricks from dissolution.
From this brief description of the architectural remains discovered at Nippur, it will be seen at once, that, though the information afforded is of supreme importance and of the utmost value, we are still at a loss as to the general appearance of an early Babylonian temple, the temple-tower of the later Ur-Engur of course being excepted. A restoration of the temple as it probably appeared in the days of Ur-Engur has been made by Hilprecht and Fisher, and is reproduced by their kind permission in Fig. [6].
Fig. 6.—Restoration of the Temple at Nippur. (After Hilprecht and Fisher.)
Of the temple erected by Gudea to the honour and glory of his god Nin-girsu, we know comparatively little beyond what he tells us, but from his account, it was evidently very elaborate, for it contained chambers for the priests, treasure-houses, granaries, and enclosures for the various sacrificial victims. In later times there appear to have been two general types of temple in vogue in Babylonia, the one having a staged tower as its characteristic feature, the other being distinguished by its absence. Of the latter type, we have a good example in the temple of Nin-makh at Babylon, excavated by the Deutsche Orient-Gesellschaft. The goddess Nin-makh had been venerated as early as the first dynasty of Lagash, for in Entemena’s time temples were already erected in her honour. Her temple at Babylon was made chiefly of sun-dried bricks, the four corners being oriented towards the four points of the compass as usual: it comprised a courtyard, as well as a number of rooms some of which were painted, and traces of white decoration were still visible. Apparently a vestibule led into a courtyard or hall, around which were situated various rooms and halls, and into which they also opened. The inner courtyard offers a point of contrast with the Assyrian temple at Nimrûd, which has no such interior hall. Near the ruins of this temple was the famous Ishtar-gate, the sides of which were formed of massive walls which were found still preserved to the height of thirty-nine feet. These walls were decorated with reliefs on enamelled bricks representing animals of both normal and abnormal character. There were apparently at least eleven rows of these reliefs portraying bulls or dragons one above the other.
PLATE XI
Water Conduit of Ur-Engur: Nippur
(From C. S. Fisher’s “Excavations at Nippur,” by permission)
But of all Babylonian temples, that of E-temen-an-ki built by Nebuchadnezzar king of Babylon upon the site of an ancient shrine, is by far the most famous. This temple is called by Herodotus (I, 181) the temple of Belus, and it was undoubtedly a very magnificent building both in point of size as well as in point of splendour. Herodotus in his description states that it was formed of a solid block of masonry, upon which was superimposed another block of smaller size, and so on till there were finally eight blocks in all, the first or lowest however, was simply the foundation of the whole ziggurat, and is not to be regarded as a “stage” at all; it was accordingly a perfect seven-staged tower, the topmost block of which supported a shrine. The summit was reached by means of an ascent going round the structure. According to the late George Smith, whose estimates were based on a Babylonian description contained in a tablet at one time in his possession, the height was 300 feet, the sides of its square base being of the same dimensions; the second storey measured 260 feet square and its height was 60 feet. The third, fourth and fifth storeys were each 20 feet high, and measured 200, 170 and 140 feet square respectively. The variation in height of the different stages forms a point of contrast with the regularity exhibited by the ziggurat at Khorsabad, of which the remains of four stages are still to be seen. Concerning the sixth stage the Babylonian tablet was apparently silent, while the top storey supporting the sanctuary of the god was stated to have measured 80 × 70 feet, and to have been 50 feet high. The seven stages without doubt at one time shone with the seven planetary colours, as was the case with the seven-staged tower at Khorsabad, on the lower remaining stages of which the colours were still found, the order of the colours being, white for the lowest stage, black for the next, while the succeeding storeys were painted blue, yellow, silver, and gold. The ziggurat was surrounded by an enclosure, some 400 yards square, the ingress and egress to which was by means of bronze gates. A double-winged building on the west, presumably the shrine of the god, contained a couch of gold and a throne with steps also of gold, while the temple further contained an image of the god himself, made of solid gold. The Babylonian account informs us that the temple comprised two oblong courts, one within the other, the building as a whole consisting in a series of sanctuaries, although of course the most conspicuous and therefore perhaps the most important element in its composition, was the ziggurat.
But Nebuchadnezzar’s building operations were not confined to the erection of a temple in honour of Belus: he rebuilt or restored the great walls of the city of Babylon, Imgur-Bêl and Nimitti-Bêl, he constructed temples for Shamash the Sun-god at Sippar and Larsa, both of which cities had been ancient centres of the cult of this god, while in Babylon he erected a temple to the goddess Nin-makh. At Borsippa (Birs-Nimrûd), he bestowed much attention and care upon the ancient shrine of Nebo, and his work on this site has been identified by some scholars with the magnificent temple described above, to which Herodotus refers at such length, though as Hommel and Pinches both point out, the distance of Borsippa from Babylon is rather against the identification. On the other hand at Borsippa there are the remains of what once may well have been the magnificent temple in question, while at the city of Babylon itself no such remains are to be seen; and in regard to the objection raised to the identification of these remains with the famous temple of Belus on the ground that Borsippa was too far distant, it must be recollected that we do not really know how far the city extended, whether in fact it may not have even included Borsippa within its boundaries, for, according to Herodotus, the circuit of the city measured some fifty-six miles. Nebuchadnezzar’s own account of his architectural achievements is inscribed on a number of barrel-shaped clay cylinders and on the well-known East India House Inscription.
The Assyrian temples seem for the most part to have conformed to the same general type as that prevalent in Babylonia. One of the earliest explored, and at present perhaps the most famous, is that excavated by Layard at Nimrûd (Calah).[62] It consisted in an outer courtyard, from which the worshipper entered into a vestibule measuring 46 feet by 19 feet,[63] beyond which there was a side chamber and a hall 47 feet long and 31 feet broad, ending in a recess paved with a huge alabaster slab, 21 feet long, 16 feet 7 inches broad and 1 foot 1 inch thick, in which was probably set the image of the god; many stone slabs of a religious character were found within, while upon the stone pavement a history of the reign of Ashur-naṣir-pal was inscribed. The main entrance was decorated and protected with winged human-headed lions 16-1/2 feet high and 15 feet long, whose rôle of guardianship at the portals of the king’s palace is thus exchanged for a yet higher and more exalted position of trust, while the entrance into the side room was covered with reliefs portraying the god in the act of expelling a malicious demon. The side entrance was thirty feet to the right of the main entrance, and the chamber into which it led was connected by two corridors with the vestibule and the main hall. It was to the right of this smaller entrance that the famous arch-topped monolith of Ashur-naṣir-pal was discovered (cf. Pl. [III]). A short distance from the building just described, and on the very edge of the artificial platform, another temple was discovered. The entrance was guarded by two colossal lions (cf. Pl. [XXVI]), 8 feet high and 13 feet long, and the gateway which was about 8 feet wide was paved with one inscribed slab. In front of the lions were two altars similar to the altar in the Khorsabad relief reproduced in Fig. [14], C. The gateway led into a room 57 feet long and 25 feet broad, ending in a recess paved with an enormous alabaster slab inscribed on both sides and measuring 19-1/2 feet by 12 feet. It was in this temple that the statue of Ashur-naṣir-pal was discovered (cf. Pl. [XXIV]).
The resemblance which the staged towers of Mesopotamia bear to the pyramids of Egypt naturally led to an interrogation as to whether they resembled them also in regard to the use to which they were put. Accordingly Layard endeavoured to answer the question, which had already been categorically answered by Ctesias and Ovid, by making cuttings in a ziggurat at Nimrûd with a view to ascertaining whether they contained voids in which the bodies of kings or heroes might have at one time been deposited, whether in fact the ziggurats were primarily tombs like the pyramids of Miṣraim. The possibility of such being the case was proved by the discovery of a vault, on a level with the platform itself, measuring 100 feet in length, 6 feet in breadth and 12 feet in height, though if this had actually been the last resting-place of a departed king, it had been completely rifled. Of the ziggurat in question, but one storey remained, protected by a massive facing of stone, and about twenty feet high; the stones seem to have been laid together without any mortar, as was so often the case in Assyrian masonry.
Another excellent example of an Assyrian temple is the Anu-Adad temple at Ashur, recently excavated by the Deutsche Orient Gesellschaft. The code of Khammurabi shows that this city was in existence at all events as early as his time, and the German excavations have proved that it did not lose its importance when the seat of government was removed thence to Calah (Nimrûd) about 1300 B.C., but on the contrary continued to be a royal city and maintained its importance till the seventh century B.C., and possibly later.
The temple of Anu-Adad was founded by Ashur-resh-ishi (circ. 1140 B.C.). It consisted of a rectangular terrace to which access was gained by a doorway flanked by towers: beneath the terrace there were a number of rooms. The two temple-towers were separated from each other by a long passage, on each side of which were four small rooms surrounding a large chamber in the middle, which may well have been the sanctuary. One of these large chambers was dedicated to Anu, and the other to Adad. The two temple-towers were according to Andrae four-staged ziggurats, and no doubt upon the topmost storey there was a shrine, as in the temple of Belus at Babylon. Many of the bricks composing the towers were inscribed as was nearly always the case. Tiglath-Pileser I (1100 B.C.) the son and successor of Ashur-resh-ishi had occasion to repair or rebuild this temple, and he records that he raised its towers to heaven and made firm its battlements with baked brick.[64] His account reads as follows:—
“In the beginning of my government Anu and Adad, the great gods, my lords, who love my priestly dignity, demanded of me the restoration of this their sacred dwelling. I made bricks, and I cleared the ground, until I reached the artificial flat terrace upon which the old temple had been built. I laid its foundation upon the solid rock and incased the whole place with brick like a fireplace, overlaid on it a layer of fifty bricks in depth, and built upon this the foundations of the Temple of Anu and Adad of large square stones. I built it from foundation to roof larger and grander than before, and erected also two great temple towers, fitting ornaments of their great divinities. The splendid temple, a brilliant and magnificent dwelling, the habitation of their joys, the house for their delight, shining as bright as the stars on heaven’s firmament and richly decorated with ornaments through the skill of my artists, I planned, devised and thought out, built and completed. I made its interior brilliant like the dome of the heavens; decorated its walls, like the splendour of the rising stars, and made it grand with resplendent brilliancy. I reared its temple towers to heaven and completed its roof with burned brick; located therein the upper terrace containing the chambers of their great divinities; and led into its interior Anu and Adad, the great gods, and made them dwell in this their lofty home, thus gladdening the heart of their great divinities. I also cleared the site of the treasure-house of Adad, my lord, which the same Shamshi-Adad, priest of Ashur, son of Ishme-Dagan, likewise priest of Ashur, had built and which had fallen into decay and ruins, and rebuilt it from foundation to roof with burned brick, making it more beautiful and much firmer than before. I slaughtered clean animals therein as a sacrifice to Adad, my lord.”
This same king, with the prescience characteristic of Assyrian monarchs, prays that, in the event of the building falling into disrepair, a future king may restore them, and he further begs that such king may anoint his own inscribed tablets and his foundation-cylinders with oil. His prayer was justified by after events, for in Shalmaneser II’s (860-825 B.C.) time, the temple had already suffered from the effects of time and climate, and that king consequently rebuilt it throughout. Shalmaneser’s reconstruction was not so aspiring in its dimensions as that of Ashur-resh-ishi, the original founder of the temple. He erected two temple-towers (cf. Fig. [7]) parallel to those of his predecessor, differing however from those of Ashur-resh-ishi, according to Andrae, in being panelled instead of plain, as was the case with the ziggurat (the so-called “Observatory”) at Khorsabad and the ziggurat of Belus at Babylon. But Shalmaneser was not the last king to whom was accorded the privilege of repairing this ancient fane: Sargon 722-705( B.C.) the successor of Shalmaneser IV, and the immediate predecessor of Sennacherib, also found occasion to devote himself to this work of piety, and in the courtyard of Shalmaneser II, the pavement-tiles nearly all bear the name of Sargon, a permanent testimony to his sense of religious obligation in this matter. The unique feature about this temple is its double ownership.
Fig. 7. (After Andrae, Der Anu-Adad Tempel, Tafel IX.)
Another temple recently excavated at Ashur by Koldewey and Andrae, is the temple erected by Sin-shar-ishkun in honour of the god Nebo. Sin-shar-ishkun was the last king of Assyria and reigned about 615 B.C. This temple, which comprised a considerable number of rooms of various shapes and sizes, was separated into two main divisions, both of which consisted in a group of apartments leading into a main court, the two courts being connected with each other. Access to the temple from outside was gained through a door and vestibule leading into the northern court, though possibly the southern court with which the latter is connected at one time had a similar entrance.
The southern court measures over ninety feet in length and about thirty-seven feet in breadth, and is surrounded by rooms on its southern, eastern and northern sides, while on the northern side it is connected with the northern court. But it is on the western side of this southern court that the main temple rooms are located. Thanks to the excellent state of preservation in which the brickwork foundation of the walls was found, the excavators were able to determine the ground-plan of two parallel series of rooms, to each of which access from the court was gained by an entrance-gate provided with a tower; both the northern and southern series of rooms contained first of all a broad room which communicated with a long room, at the extreme end of which was a recess for the statue of the god. The recess at the end of the long room in the northern series is so well preserved that the general plan of its reconstruction is quite certain. The limestone paved pedestal in the recess was ascended by a small double flight of low steps, the steps being similarly paved with limestone and numbering four. All these rooms including the southern and western corridors and the southern court were paved with brickwork, some of the bricks bearing the building inscription of Sin-shar-ish-kun, and the bricks in both the southern and the northern broad rooms were inscribed “temple of Nebo,” thereby proving that this whole part of the building belonged to the temple of that god, and that his temple was thus double in character.
Sin-shar-ishkun had evidently not been above utilizing the building materials of his predecessors, for one of the door-sockets bears the name of Ashur-naṣir-pal, while among other inscribed objects discovered were fragments of hollow terra-cotta cylinders and prisms as well as clay cones bearing an inscription of Sin-shar-ishkun. The ground-plan of the southern division of this temple of Nebo corresponds in all essential particulars to that of the normal Assyrian temple, of which the outstanding characteristics—apart from the ziggurat—were the broad-room, the hall with a recess for the god’s statue, a group of surrounding rooms and a corridor.
The most famous temple at Ashur was that of the god Ashur himself, but unfortunately it is badly preserved, and is consequently of less archæological importance than the Anu-Adad temple or the temple of Nebo. One point of interest about the ancient temple of Ashur, is that the rooms appear to have been broad rather than long. In the oldest part of the building, an alabaster block[65] bearing an inscription of twenty-four lines written in archaic characters was discovered. The characters somewhat resemble those found in Irishum’s inscriptions and are similar to the characters used in early Babylonian inscriptions, while like them, they read longitudinally and not laterally, but the lines run from left to right instead of from right to left, and in this they resemble a few inscriptions found at Tellô.[66] This alabaster block is possibly the oldest Assyrian inscription as yet brought to light. In the fore-court of this same temple, some fragments of a diorite sculpture with small figures similar to those of the Khammurabi period were found.
The best-preserved ziggurat in Mesopotamia is that which was discovered at Khorsabad; four stages of this tower still remain, and the colours with which they were painted are yet visible. It is in close proximity to though not in immediate connection with the group of buildings formerly regarded as the harem of the palace, but recently shown by Koldewey[67] to be in reality a group of temples (cf. Fig. [24] B). The argument upon which the harem-theory was based was the fact that this block of buildings is separate from the palace, but this argument could be used with even greater force in support of the temple theory, while its proximity to the ziggurat, and the general correspondence in form and shape of the several buildings which it comprises, to the normal Assyrian temple as revealed by the excavations, makes Koldewey’s contention a practical certainty. Furthermore, though the ziggurat, as is the case at Borsippa, is not connected with the theoretical “temple-complex,” there seems to be no doubt they belong to each other as there is no room elsewhere in the neighbourhood for a temple proper, and the adjacent parts of the palace were certainly used for secular and not religious purposes. The block would appear to contain three temples the entrance to each of which was through a central court; the temples consisted in a broad-room or vestibule, a long-room or hall at the end of which was another room—presumably the sanctuary where the statue of the god was enshrined. The entrance to the sanctuary from the hall was through a broad opening and up some stairs.
In addition to these salient parts of the building there were various subordinate rooms, which in one temple flanked the right side, in another the left, and in the third both sides of the main hall, these rooms being connected in one case with the broad-room, the hall and the sanctuary, in the second with the hall and sanctuary, and in the third with the hall only. Sometimes they further have surrounding corridors; it will be thus seen that though they show considerable variation among themselves, they exhibit the same general type, a type totally different from that to which the Assyrian palaces and houses conform, the general shape of which was broad rather than long.
But in spite of the general similarity of Assyrian temples, the earlier buildings differ from those of later date in at least one important respect; in the former the sanctuary is simply a deep niche in the back wall of the main long-room or hall, while in the later temples of Sargon, the niche has been developed into a special sanctuary chamber.
It has been already demonstrated that the ziggurats in Mesopotamia did not by any means all conform to the same plan; not only did the number of their stages vary however, but occasionally their shape also. As a rule they were square, or at all events rectangular, but the ziggurat excavated at El Hibba by the Deutsche Orient Gesellschaft proved to be an exception to this general rule. The tower in question is circular in form, and comprises two stages; it is not built on an artificial mound, but on the natural soil, and is still standing to the height of twenty-four feet. The diameter of the first storey[68] is over four hundred feet, while that of the upper storey is only a little over three hundred feet. The last-named is protected with a casement-wall of burnt bricks laid in bitumen, and the upper surfaces of both stories were coated with the same material in order to protect them from the disintegrating effects of the rain. The structure was drained by means of canals made of burnt bricks, which served the further purpose of strengthening the lower storey, and acted in fact as a buttress. A number of clay cones or nails were found on the surface of the upper storey, similar to those found at the foot of the Nippur ziggurat, but none of them apparently bore any inscription.