3. TEMPLE THRESHOLDS IN ASIA.
In all the modern excavations in the region of Babylonia and Assyria, including Tello, Nippur, Sippara, Borsippa, Khorsabad, and Nineveh, it has been found that the threshold, or foundation-stone, of the temple doorway is marked with inscriptions that show its peculiar sanctity; while underneath it, or near it, are frequently buried images and symbols and other treasures in evidence of its altar-like sacredness. On this point evidence has been furnished by Botta,[[304]] Bonomi,[[305]] Layard,[[306]] George Smith,[[307]] Lenormant,[[308]] and yet more fully by Dr. Hilprecht, in his later and current researches.
Bonomi suggests that the word “teraphim,” as an image of a household divinity, has its connection with the threshold or the boundary limit; and that the phrase “thy going out, and thy coming in,” which is common in Egyptian, Babylonian, and Hebrew[[309]] literature, has reference to the threshold and its protecting deities.[[310]] The outgoing and the incoming are clearly across the threshold and through the door.
The inscriptions of Nebuchadrezzar II., concerning his building of the walls of Babylon, comprise various references to the foundations, to the thresholds, and to their guardians. He says: “On the thresholds of the gates I set up mighty bulls of bronze, and mighty snakes standing upright.”[[311]] Again of the gates of Imgur-Bêl and Nimitti-Bel, of these walls of Babylon, he says: “Their foundations I laid at the surface (down at) the water, with pitch and bricks. With blue enameled tiles which were adorned with bulls and large snakes, I built their interior cleverly. Strong cedars I laid over them as their covering (or roof). Doors of cedarwood with a covering of copper, a threshold (askuppu) and hinges of bronze, I set up in their gates. Strong bulls of bronze, and powerful snakes standing upright, I set upon (or at) their threshold (sippu). Those gates I filled with splendor for the astonishment of all mankind.”[[312]]
In a similar manner Nebuchadrezzar describes his work at the gates of “the royal castle of all mankind,” at Babylon,[[313]] and of his palace.[[314]] In connection with the shrine or chapel of Nebo (Ezida), within the walls of the temple of Merodach, in Babylon, he says: “Its threshold (sippu), its lock and its key, I plated with gold, and made the temple shine daylike.”[[315]] When he built Ezida (the “eternal house”), the temple of Borsippa, Nebuchadrezzar says: “The bulls and the doors of the gate of the sanctuary, the threshold (sippu), the lock, the hinge, I plated with zarîru”[[316]] (an unknown metal, a kind of bronze).
References to the foundations, to the thresholds, to the gates and doorways, and to bulls and upright serpents, as the guardians of the threshold of the temples and palaces of Babylonia and Assyria, are numerous on unearthed cylinders and tablets, and always in such a way as to indicate their peculiar sacredness. In the recent unearthing, at Nippur, of a small building or shrine, between two great temples, an altar was found in the eastern doorway.
It is to be borne in mind that many early temples in Babylonia, as in Mesopotamia, in Egypt, in Mexico, Central America, and Peru, and in the South Sea Islands, were in the form of a stepped pyramid, or a staged tower, with either inclined planes or stairways from each lower stage to the next higher, and with an altar, or a sanctuary or shrine, at the summit.[[317]] Herodotus, describing one of these temples in Babylon, says that the altars, larger and smaller, were outside the temple.[[318]]
Light is thrown on the dream of Jacob at Bethel by the shape of the ancient temple in the East. In his vision it was probably not a ladder, but a conventional stepped-temple structure, with its stairways rising heavenward, and its sanctuary, that Jacob saw.[[319]] The angel ministers were passing up and down the steps, in the service of the Most High God, who himself appeared above the structure. When Jacob waked he said: “Surely the Lord is in this place [or sanctuary]; and I knew it not.... How dreadful is this place! this is none other but the house of God, and this is the gate of heaven;” and he took the stone which had been his pillow at the threshold of that sanctuary, and set it up for an altar pillar.[[320]]
In the literature and legends of Babylonia, as of other portions of the ancient world, there is prominent the idea that an entrance into the life beyond this, as in the entrance into this life, the crossing of a threshold from the one world to the other, from the earlier state and the passing of a door, or gate, marks the change to the later, from the sacred to the more sacred. This is peculiarly illustrated in the famous legend of Ishtar’s descent into the under-world in order to bring back to earth her lover Dumuzi.
The Hades of the Babylonians was surrounded by seven high walls, and was approached through seven gates, each of which was guarded by a pitiless warder. Two deities ruled within it–Nergal, “the lord of the great city,” and Beltis-Allat, “the lady of the great land,”–whither everything which had breathed in this world descended after death. Allat was the actual sovereign of the country; and even the gods themselves could enter her realm only on the condition of submitting to death, like mortals, and of humbly avowing themselves her slaves.[[321]] “The threshold of Allat’s palace stood upon a spring, which had the property of restoring to life all who bathed in it or drank of its waters.” Yet it was needful that another life should be given for one who would be reborn into this life, after crossing the threshold of the regions beyond.[[322]]