Archæology and the Bible

by George A. Barton

(3) Corrupt Worship.—Of the nature of some of the services that went on in this high place in the name of Ashtoreth eloquent testimony was borne by unnumbered Ashtoreth-plaques that had been presented as votive offerings by the worshipers. These varied in form and in artistic merit, but were all designed to foster in the worshiper that type of debasing service described in Isa. 57:3, ff., as [Fig. 214] shows. Symbols of this nature were abundant during all the period while the high place was in use. No one who was not, like the writer, at Gezer during the excavation, can realize how demoralizing the whole atmosphere of such worship must have been. Archæology has here revealed to us in a most vivid way the tremendous power of those corrupting religious influences which the Hebrew prophets so vigorously denounced. These practices were deeply rooted in the customs of the Canaanites; they were sanctified by a supposed divine sanction of immemorial antiquity, and they made an all-powerful appeal to the animal instincts in human nature. We can realize now as never before the social and religious task which confronted the prophets. That Israel was by prophetic teaching purged of this cult is due to the power of God!

6. At Taanach.

(1) Pillars.—Sellin[203] discovered two monoliths which he believed to be the pillars of a high place. These stones had, however, been hewn, which does not accord with the general Semitic requirement that no tool should be lifted up upon such stones; (see [Fig. 211]). However, the indentation in one of the sacred stones of Gezer, apparently made to keep a rope from slipping, shows that exceptions to the rule against cutting a sacred stone were allowed. The two pillars at Taanach were situated over a cave and figures of Ashtoreth were found in connection with them, so that they probably constituted another high place. The stratum in which this was found proves that it belongs to the same period as the high place at Gezer. In connection with this high place an interesting libation bowl was found which is shown in [Fig. 213].

(2) An Altar of Incense.—In another part of the mound at Taanach Sellin discovered a remarkable incense altar of terra-cotta, 3 feet in height, and 18 inches in diameter at the base, adorned with protruding animal heads, which remind one of shortened gargoyles. On one side of it was the figure of a palm-tree, with two ibexes descending a mountain. Part of an Ashtoreth figure and fragments of another altar were found near. Sellin thought that the building that contained these was a private house, and, if so, we have in these objects some of the implements of private worship employed by Israelites; (see [Fig. 210]).

7. High Places at Petra.—One of the most interesting high places is cut out of the solid rock at Petra. Petra may possibly be the Sela of 2 Kings 14:7, since Sela means “crag” or “rock” in Hebrew, and Petra has the same meaning in Greek. The identity of Petra with Sela is not, however, certain. Petra lies in the southeastern part of ancient Edom, and was, before the end of the fourth century B. C., occupied by the Nabathæans, a Semitic tribe. These Nabathæans established a kingdom which continued until 106 A. D. One of its kings, Haretat IV, is called Aretas in 2 Cor. 11:32.[204] When the Roman Emperor Trajan overthrew this kingdom he organized its territory into the Province of Arabia, and the beautiful buildings, the remains of which make Petra such an interesting ruin today, date mostly from the Roman period of its history. During the Nabathæan period of Petra they constructed three high places, which are high places indeed, since they are perched on ledges of rock above the ancient town. The largest of these high places is still in an excellent state of preservation. It is a little to the north of the citadel on a ledge which rises about 700 feet above the town. The ledge is 520 feet long by 90 feet wide; it runs nearly north and south with a slight inclination to the east.[205] The principal features of this ancient place of worship are an altar on the west side of the ledge, a platform immediately south of this, a large sunken area directly in front of the altar, and a little to the south of this area a vat or laver.

This high place is approached by a flight of steps cut in the solid rock; (see [Fig. 215]). The main area, which corresponds to the enclosure of the high place at Tell es-Safi, is 47 feet 4 inches long, 24 feet 4 inches wide, and 15 to 18 inches deep, though this depth is not uniform. In some parts it falls to 10 inches. About midway of the length of this area and 5 feet from its west side, there is a rock platform 5 feet in length, 2 feet 7½ inches wide, and 4 inches high. It has been suggested that this platform was intended for the offerer of a victim to stand upon, in order that he might be distinguished from other worshipers who were crowding the area. Another possible view is that the sacred “pillars” stood upon this platform. No pillars were found in connection with it. Probably such pillars were not cut out of the solid rock, but were, like the sacred stone of Gezer, brought from elsewhere. The arrangement of other high places would indicate that they stood on or near this platform. As this high place was not buried, but exposed on the mountain top, such pillars have in the course of the ages disappeared. The altar is separated from the adjoining rock by a passageway which was cut on its north, south, and west sides. It is of the same height as the adjoining rock. On the east the ledge has been cut down to the level of the foot of the altar. The altar is 9 feet 1 inch in length from north to south and 6 feet 2 inches wide. It is 3 feet high at its highest point. On the top of the altar is a hollow pan, perhaps to receive the fire. This is 3 feet 8 inches long, 1 foot 2 inches wide, and 3½ inches deep. Ascent to the altar was made by a flight of steps leading up to its top on the east side. The top step is wider than the others and forms a platform on which the officiating priest might stand; (see [Fig. 217]).

Just south of the altar and separated from it by the passageway was the place where the victims were slain. This has been called the round altar; (see [Fig. 218]). This consists of a platform 16 feet 6 inches long from east to west, 11 feet 9 inches wide. It is approached by a flight of steps. Near its center are two circular and concentric pans, the larger 3 feet 8 inches in diameter with a depth of 3 inches, the smaller 1 foot 5 inches in diameter with a depth of 2 inches. From this inner basin a conduit 3 feet 2 inches long, 2 inches wide, and 3 inches deep conducted the blood to the edge of the platform. This platform was undoubtedly intended for the place of slaughter. The Samaritans, when they assemble on Mount Gerizim for the celebration of the Passover, still dig a round hole in the turf, over which to slay the victim. This hole is about 18 inches in diameter and 10 inches deep. From it a conduit is dug, through which the blood flows off to be absorbed by the earth.[206]

The supposed laver at Petra is to the south of the area of the high place. It is 9 feet 9 inches in length and 8 feet 6 inches in width. It is now partially filled with earth, and has above the earth an average depth of 3 feet.

The remains of three other supposed high places have been found at Petra, but lack of space forbids their description here.[207] The pillars supposed to have been connected with one of them are shown in [Fig. 219].

8. A Supposed Philistine Temple.—Turning now to Palestinian temples: Macalister discovered the remains of a building at Gezer which he thinks may have been a temple.[208] This building belonged to the third Semitic stratum; in other words, to the period just before the coming of the Israelites. A general plan of its walls is shown in [Fig. 220]. In a court in one part of the structure were five pillars which may have had the same religious significance as the pillars of the high place. The two circular structures f f remind one of the circular structures of the high place of Gezer. These were filled with the fragments of the bones of sheep and goats. As these bore no marks of cooking, they could not have been mere domestic ash-pits, and it is plausible to think of them as receptacles for the bodies of slaughtered victims. In a forecourt of the structure a line of bases, apparently intended for the support of columns, was found. Macalister conjectured that these supported a roof over a part of the portico, and it reminded him of the story of Samson in the temple of Dagon. (See Judges 16:23-30.) It is quite possible that the feast of Dagon described in Judges 16 may have been held in a structure similar to this, that the lords of the Philistines may have been gathered in such a porch, and that Samson may have pulled such pillars as rested upon these bases from under the roof that sheltered them, and caused their destruction and his own death. It is all possible, but conjectural.