In the descent of the goddess Ishtar into Allat’s realm, in pursuit of her lover Dumuzi, Ishtar was gradually stripped of her garments and adornings at the successive gates, until she appeared naked, as at birth, at the final threshold of the new state.[[323]] But she was held captive by Allat until Ea, chief among the gods, exerted himself in her behalf, and sent his messenger to secure for both Ishtar and Dumuzi the waters of life which were underneath the threshold of Allat’s realm,–which must be broken in order to their outflowing.[[324]]
There would seem to be a reference to this primitive idea of the waters of life flowing from under the threshold of the temple, in the vision of the prophet Ezekiel, writing in Babylonia, concerning restored Jerusalem and its holy temple. “Behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east: and the waters came down from under, from the right side of the house, on the south of the altar.” (Evidently the altar in this temple was near the threshold.) These flowing waters from under the threshold were life-giving. “Upon the bank of the river,” as it swelled in its progress, “were very many trees on the one side and on the other;” and it was said of this stream: “It shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live; and there shall be a very great multitude of fish: for these waters are come thither, ... and every thing shall live whithersoever the river cometh.”[[325]] In a curse pronounced against Assyria by the prophet Zephaniah, it was declared that “drought shall be in the thresholds,”[[326]] instead of life-giving waters.
So, again, the waters of the life-giving Jordan flow out from the threshold of the grotto of Pan, a god of life.[[327]] And both at the beginning of the Old Testament, and at the close of the New, the waters of life start from the sanctuary of the Author of life.[[328]]
This Dumuzi of Babylonia has linkings with Tammuz of Syria, with Osiris of Egypt, and with Adonis of Greece, and there are correspondences in all these legends in the references to the door and the threshold of the under-world and the life beyond. Thus, for instance, the Lord’s prophet counts as most heinous of all idolatries the transfer of the weeping worship of Tammuz from the door in the hole of the temple wall to the door of the temple sanctuary.[[329]]
At the right hand of the entrance of the larger temple unearthed at Nineveh by Layard, a sculptured image of the Assyrian king, with his arm uplifted, was on a doorway stele just outside. And an altar for offerings was in front of that image. Altars
were found similarly situated, just outside the doorway, in a smaller temple in the same region.[[330]]
An exceptional reverence is shown to the doorway and threshold of their sanctuary, or temple, by the sect of the Yezidis, in the neighborhood of ancient Nineveh, at the present time. Describing an evening service which he attended, Layard says: “When the prayers were ended, those who marched in procession kissed, as they passed by, the right side of the doorway leading into the temple, where a serpent is figured on the wall.” Again, “Soon after sunrise, on the following morning, the sheikhs and cawals offered up a short prayer in the court of the temple.... Some prayed in the sanctuary, frequently kissing the threshold and holy places within the building.”[[331]]
When the sacred ark of the Hebrews was captured by the Philistines, and brought into the house of the god Dagon, the record is: “When they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the ground before the ark of the Lord. And they took Dagon, and set him in his place again. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon and both the palms of his hands lay cut off upon the threshold.” It is added, in our present Bible text: “Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod, unto this day.”[[332]]
It would seem, from the words “unto this day,” that this added statement was a gloss by a later writer or copyist. The original force of the wonder was in Dagon’s being overthrown at his very shrine, falling maimed on the threshold altar of his temple. But the suggestion of the gloss is that the unwillingness of the Philistines to tread on the threshold of the temple (which appears to have been of primitive origin) did not exist among the worshipers of Dagon prior to this incident. The Septuagint adds,[[333]] concerning the later practice of the Philistines at the threshold, “because leaping they leap over it.”
Leaping over the threshold is at times spoken of in the Bible as if it had a taint of idolatry. Thus Zephaniah, foretelling, in the name of the Lord, the divine judgments on idolaters, says: “In that day I will punish all those that leap over the threshold.”[[334]] This is explained in the Targum as “those that walk in the customs of the Philistines.” Yet the Bible sometimes refers to the temple threshold as a fitting place of worship, and its recognition as a holy altar as commendable.