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Akshardham Temple in New Delhi, India is the World’s Largest Comprehensive Hindu Temple (certificate).[1][2]
Temple of Hephaestus, a Doric Greek temple in Athens with the original entrance facing east, 449 BC (western face depicted).
The 12th-century Angkor Wat Temple in Cambodia, with the entrance facing west.
Longshan Temple in Taipei City with the entrance facing west; an example of architecture with southern Chinese influences commonly seen in older buildings in Taiwan (1738).

A temple (from the Latin word templum) is a structure reserved for religious or spiritual activities, such as prayer and sacrifice, or analogous rites. A templum constituted a sacred precinct as defined by a priest, or augur.[3] It has the same root as the word "template," a plan in preparation of the building that was marked out on the ground by the augur. Templa also became associated with the dwelling places of a god or gods. This tradition dates back to prehistoric times.[4] For the ancient Egyptians, the word pr could refer not only to a house, but also to a sacred structure since it was believed that the gods resided in houses.[5] The word "temple" (which dates to about the 6th century BCE[4]), despite the specific set of meanings associated with the religion of the ancient Rome, has now become quite widely used to describe a house of worship for any number of religions and is even used for time periods prior to the Romans.

The oldest known temple is "gire navoke" located in North Kurdistan dating from the 10th millennium BC.


Jewish synagogues and temples

In Judaism, the ancient Hebrew texts refer not to temples, the word having not existed yet, but to a "sanctuary", "palace" or "hall". Each of the two ancient Temples in Jerusalem was called Beit Hamikdash, which translates literally as "the Holy House".

A model of Herod's Temple adjacent to the Shrine of the Book exhibit at the Israel Museum, Jerusalem.

The Temple Mount in Jerusalem is the site where the First Temple of Solomon and the Second Temple were built. At the center of the structure was the Holy of Holies where only the high priest could enter. The Temple Mount is now the site of the Islamic shrine, the Dome of the Rock (c. 690).

The Greek word synagogue came into use to describe Jewish places of worship during Hellenistic times and it, along with the Yiddish term shul, and the original Hebrew term Bet Knesset ("House of meeting") are the terms in most universal usage.

From the beginning of the nineteenth century, the word "temple" began to be used, almost exclusively by the followers of Reform Judaism, first in Germany, then in other countries, especially in the United States, as in Temple Beth-El. The word refers not to Roman temples, but to the Temple of Solomon. Orthodox Judaism considers this usage inappropriate, as it does not consider synagogues a replacement for the Temple in Jerusalem (there were local places of worship contemporaneous with the existence of the Temple, e.g. the one that can be seen at Masada).

Greco-Roman temples

Though today we call most Greek religious buildings "temples," the ancient pagans would have referred to a temenos, or sacred precinct. Its sacredness, often connected with a holy grove, was more important than the building itself, as it contained the open air altar on which the sacrifices were made. The building which housed the cult statue in its naos was originally a rather simple structure, but by the middle of the 6th century BCE had become increasingly elaborate. Greek temple architecture had a profound influence on ancient architectural traditions.

The rituals that located and sited the temple were performed by an augur through the observation of the flight of birds or other natural phenomenon. Roman temples usually faced east or toward the rising sun, but the specifics of the orientation are often not known today; there are also notable exceptions, such as the Pantheon which faces north. In ancient Rome, only the native deities of Roman mythology had a templum; any equivalent structure for a foreign deity was called a fanum.

Indian religions


Hindu temples

These may also be called by other names, including mandir or mandira, koil or kovil, devasthana and devalaya, depending on the region in the Indian subcontinent and its local language.

Meenakshi Temple, a Hindu temple in South India.

Hindu temples are large and magnificent with a rich history. Some date as far back as the Bronze Age and later the Indus Valley Civilization. In the present day magnificent Hindu temples have been built in various countries of the world including India, Great Britain, the United States, Australia, South Africa and Canada.

Buddhist temples

Wat Phra Kaew, Buddhist temple

They include the structures called stupa, wat and pagoda in different regions and languages. Temples in Buddhism represent the pure land or pure environment of a Buddha. Traditional Buddhist Temples are designed to inspire inner and outer peace.[6]

Sikh temples

A Sikh temple or shrine is called a Gurudwara, that is, the House of God, the House of the Guru, where the Guru dwells. Its most essential element also know as Shurk is the presence of the Guru. The temples have entrance from all sides, signifying that they are open to all without any distinction whatsoever.

Jain temples

A Jain temple in Kochi, Kerala, India.

Jain idols of Tirthankaras are worshipped in Jain temples. Usually they are built from Marble stone. Some famous Jain temples are located in Palitana, Shankeshwar, Shikharji, Vataman, Mumbai, and Ahmedabad.Usually Jain temples have many marble pillars which are carved beautifully with Demi god posture. The main vestibule usually contains the statues of 3 of the thirthankars: Parshwanath, Rishabdev and Mahavir. The Jain Dilwara temples at Mount Abu are considered the most beautiful Jain pilgrimage sites in the world.

Ayyavazhi temples

Zoroastrian temples

Zoroastrian temples may also be called the [darb-e meh and atashkada.

Christian temples

The word temple has traditionally been rarely used in the Western Christian tradition. The principal words typically used to distinguish houses of worship in Western Christian architecture are: basilica, cathedral and church.

The word temple however is used very frequently in the tradition of Eastern Christianity and in particular, the Eastern Orthodox Church, where the principal words used for houses of worship are: temple and church. The use of the word temple comes from the need to distinguish a building of the church vs. the church seen as the Body of Christ. In the Russian language (similar to other Slavic languages) while the general-purpose word for "church" is tserkov, the term khram (Храм), "temple", is used to refer to the church building as a Temple of God (Khram Bozhy). The words "church" and "temple", in this case are interchangeable; however, the term "church" (Ancient Greekἐκκλησία) is far more common. The term "temple" (Ancient Greekναός) is also commonly applied to larger churches. Some famous churches which are referred to as temples include Hagia Sophia, Saint Basil's Cathedral, Cathedral of Christ the Saviour, or the Temple of Saint Sava in Belgrade, Serbia. See also: Orthodox church (building) and catholicon.

Beginning in the late eighteenth century, following the Enlightenment, some Protestant denominations in France and elsewhere began to use the word "temple" to distinguish these spaces from Catholic "churches". Evangelical and other Protestant churches will make use of a wide variety of terms to designate their worship spaces, such as Tabernacle, Temple, etc. Additionally some Breakaway Catholic Churches such as the Mariavite Church in Poland have chosen to also designate their central church building as a temple, as in the case of the Temple of Mercy and Charity in Płock.

Temples in the Latter Day Saint movement

LDS temple in Salt Lake City, Utah, USA. Dedicated 1893.

According to Latter Day Saints, in 1832, Joseph Smith, Jr. received a revelation to restore the practice of temple worship, in a "house of the Lord". The Kirtland Temple was the first temple of the Latter-day Saint movement and the only one completed in Smith's lifetime, although the Nauvoo Temple was partially complete at the time of his death. The schisms stemming from a succession crisis have led to differing views about the role and use of temples between various groups with competing succession claims.

Temples of the LDS church

The Church of Jesus Christ of Latter-day Saints is a prolific builder of "Latter-day Saint" or "Mormon" temples. Currently there are 130 operating temples, 8 under construction, and 14 announced (not yet under construction). ({citation needed=january 2010})Latter-day Saint temples are reserved for performing and undertaking only the most holy and sacred of covenants and special of ordinances. They are distinct from meeting houses and chapels where weekly worship services are held. The temples are built and kept under strict sacredness and are not to be defiled. Thus, strict rules apply for entrance.

Other Latter Day Saint Denominations

Various other sects of the church founded by Joseph Smith, Jr., initially known as the Church of Christ, also have temples.[7]

Masonic temples

Freemasonry is a fraternal organization with its origins in the eighteenth century whose membership is held together by a shared set of moral and metaphysical ideals. Freemasons meet as a Lodge. Lodges meet in a Masonic Temple, Masonic Center or a Masonic Hall, such as Freemasons' Hall, London. Some confusion exists as Masons usually refer to a Lodge meeting as being in Lodge.

Other religions

Though the word "temple" is used broadly, one should use it with discretion in the context of some religions. A mosque for example, should never be called a temple. Convention allows the use of temple in the following cases:

See also

Additional reading

Hani, Jean, Le symbolisme du temple chrétien, G. Trédaniel (editor); [2. éd.] edition (1978), 207 p., ISBN 2-85707-030-6


  1. ^ "Akshardham temple enters Guinness Book of World Records". MSN. 2006-07-24. Retrieved 2008-01-02. 
  2. ^ Khandekar, Nivedita (2007-12-26). "Delhi’s Akshardham is the world’s largest temple". Hindustan Times. Retrieved 2008-01-02. 
  3. ^ Latin Dictionary and Grammar Aid, University of Notre Dame, 26 May 2009,, retrieved 24 July 2009 
  4. ^ a b Harper, Douglas (November 2001). "Online Etymological Dictionary". Retrieved 24 July 2009. 
  5. ^ Monroe, Edgar, Temples of Egypt, , website accessed August 30, 2006.
  6. ^ New York Buddhist Temple for World Peace
  7. ^ Utah Attorney General’s Office and Arizona Attorney General’s Office. The Primer, Helping Victims of Domestic Violence and Child Abuse in Polygamous Communities. Updated June 2006. Page 23.
  8. ^ "FLDS temple nearly complete". Provo Daily Herald (AP). 31 January 2006. 
  9. ^ a b Andrea Moore-Emmett. God's Brothel. Pince-Nez Press: June 1, 2004. ISBN 1930074131

External links

Travel guide

Up to date as of January 14, 2010

From Wikitravel

Temple is a city in the Blackland Prairie region of Texas.

  • Czech Heritage Museum, 520 N. Main, 254 773 1575, [1]. Focuses on Czech immigration and culture contributions to the multi-ethnic mix of the state.
  • Historic town square
  • 2nd Street Emporium, 8 S 2nd St, 254 770 0088.
  • Aunt Minnie's Antiques, 504 N 3rd St, 254 778 6010.
  • Fern's Antiques, 108 N Main St, 254 899 9866.
  • Hart's Antiques, 3 S 2nd St, 254 771 3380.
  • Casa Ole Restaurant & Cantina, 3111 S 31st St # 3049 (in Temple Mall), 254 778 5399. Good Tex-Mex place well known for its chips and salsa.
  • Cheeves Brothers Steak House, 14 E Avenue A, 254 742 2300, [2]]. Good local steakhouse. Try the tenderloin and the Caesar salad.
  • Dynasty Chinese Restaurant, 2501 Airport Rd., 254 778 4434, [3]. Features a better-than-average buffet.
  • Pignetti's Italian Restaurant, 14 S 2nd St, 254 778 1269, [4]. Great Italian fare in a romantic atmosphere. Reservations accepted.
  • Duck Tavern, 12 S 2nd St, 254 770 0502, [5]. Upscale lounge bar with pool and a selection of cigars.
  • Hilton Garden Inn Temple, 1749 Scott Boulevard, 254 773 0200. High speed internet, jacuzzi, pool, and a restaurant on premises.
  • Quality Inn Temple, 1610 W Nugent Ave, 254 770 1100. Free internet and a decent breakfast.
  • Fairfield Inn, 1402 SW H K Dodgen Loop, 254 771 3030. Basic accommodations with free internet.
  • La Quinta Inn & Suites Belton Texas Hotel, 229 West Loop 121, Belton, Texas 76513, 254-939-2772 -, [6]. La Quinta Inn & Suites is a Temple, Texas hotel offering pet and family friendly rooms, business amenities, meeting facilities, swimming pool and hot tub, free breakfast, and a Temple, TX location   edit
  • Lake Belton is just west of town.
  • Miller Springs Natural Area, FM 2305 (off Texas Highway 36 north of town). The park is comprised of a wetland area created by the overflow of Lake Belton in 1992 and some areas of restored Blackland Prairie, including a mile-long handicap accessible boardwalk. Popular for hiking and nature photography.
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Source material

Up to date as of January 22, 2010
(Redirected to The Temple article)

From Wikisource

The Temple
by H. P. Lovecraft
Manuscript Found On The Coast Of Yucatan

On August 20, 1917, I, Karl Heinrich, Graf von Altberg-Ehrenstein, Lieutenant-Commander in the Imperial German Navy and in charge of the submarine U-29, deposit this bottle and record in the Atlantic Ocean at a point to me unknown but probably about N. Latitude 20 degrees, W. Longitude 35 degrees, where my ship lies disabled on the ocean floor. I do so because of my desire to set certain unusual facts before the public; a thing I shall not in all probability survive to accomplish in person, since the circumstances surrounding me are as menacing as they are extraordinary, and involve not only the hopeless crippling of the U-29, but the impairment of my iron German will in a manner most disastrous.

On the afternoon of June 18, as reported by wireless to the U-61, bound for Kiel, we torpedoed the British freighter Victory, New York to Liverpool, in N. Latitude 45 degrees 16 minutes, W. Longitude 28 degrees 34 minutes; permitting the crew to leave in boats in order to obtain a good cinema view for the admiralty records. The ship sank quite picturesquely, bow first, the stem rising high out of the water whilst the hull shot down perpendicularly to the bottom of the sea. Our camera missed nothing, and I regret that so fine a reel of film should never reach Berlin. After that we sank the lifeboats with our guns and submerged.

When we rose to the surface about sunset, a seaman's body was found on the deck, hands gripping the railing in curious fashion. The poor fellow was young, rather dark, and very handsome; probably an Italian or Greek, and undoubtedly of the Victory's crew. He had evidently sought refuge on the very ship which had been forced to destroy his own - one more victim of the unjust war of aggression which the English pig-dogs are waging upon the Fatherland. Our men searched him for souvenirs, and found in his coat pocket a very odd bit of ivory carved to represent a youth's head crowned with laurel. My fellow-officer, Lieutenant Kienze, believed that the thing was of great age and artistic value, so took it from the men for himself. How it had ever come into the possession of a common sailor neither he nor I could imagine.

As the dead man was thrown overboard there occurred two incidents which created much disturbance amongst the crew. The fellow's eyes had been closed; but in the dragging of his body to the rail they were jarred open, and many seemed to entertain a queer delusion that they gazed steadily and mockingly at Schmidt and Zimmer, who were bent over the corpse. The Boatswain Muller, an elderly man who would have known better had he not been a superstitious Alsatian swine, became so excited by this impression that he watched the body in the water; and swore that after it sank a little it drew its limbs into a swimming position and sped away to the south under the waves. Kienze and I did not like these displays of peasant ignorance, and severely reprimanded the men, particularly Muller.

The next day a very troublesome situation was created by the indisposition of some of the crew. They were evidently suffering from the nervous strain of our long voyage, and had had bad dreams. Several seemed quite dazed and stupid; and after satisfying myself that they were not feigning their weakness, I excused them from their duties. The sea was rather rough, so we descended to a depth where the waves were less troublesome. Here we were comparatively calm, despite a somewhat puzzling southward current which we could not identify from our oceanographic charts. The moans of the sick men were decidedly annoying; but since they did not appear to demoralize the rest of the crew, we did not resort to extreme measures. It was our plan to remain where we were and intercept the liner Dacia, mentioned in information from agents in New York.

In the early evening we rose to the surface, and found the sea less heavy. The smoke of a battleship was on the northern horizon, but our distance and ability to submerge made us safe. What worried us more was the talk of Boatswain Muller, which grew wilder as night came on. He was in a detestably childish state, and babbled of some illusion of dead bodies drifting past the undersea portholes; bodies which looked at him intensely, and which he recognized in spite of bloating as having seen dying during some of our victorious German exploits. And he said that the young man we had found and tossed overboard was their leader. This was very gruesome and abnormal, so we confined Muller in irons and had him soundly whipped. The men were not pleased at his punishment, but discipline was necessary. We also denied the request of a delegation headed by Seaman Zimmer, that the curious carved ivory head be cast into the sea.

On June 20, Seaman Bohin and Schmidt, who had been ill the day before, became violently insane. I regretted that no physician was included in our complement of officers, since German lives are precious; but the constant ravings of the two concerning a terrible curse were most subversive of discipline, so drastic steps were taken. The crew accepted the event in a sullen fashion, but it seemed to quiet Muller; who thereafter gave us no trouble. In the evening we released him, and he went about his duties silently.

In the week that followed we were all very nervous, watching for the Dacia. The tension was aggravated by the disappearance of Muller and Zimmer, who undoubtedly committed suicide as a result of the fears which had seemed to harass them, though they were not observed in the act of jumping overboard. I was rather glad to be rid of Muller, for even his silence had unfavorably affected the crew. Everyone seemed inclined to be silent now, as though holding a secret fear. Many were ill, but none made a disturbance. Lieutenant Kienze chafed under the strain, and was annoyed by the merest trifle - such as the school of dolphins which gathered about the U-29 in increasing numbers, and the growing intensity of that southward current which was not on our chart.

It at length became apparent that we had missed the Dacia altogether. Such failures are not uncommon, and we were more pleased than disappointed, since our return to Wilhelmshaven was now in order. At noon June 28 we turned northeastward, and despite some rather comical entanglements with the unusual masses of dolphins, were soon under way.

The explosion in the engine room at 2 A.M. was wholly a surprise. No defect in the machinery or carelessness in the men had been noticed, yet without warning the ship was racked from end to end with a colossal shock. Lieutenant Kienze hurried to the engine room, finding the fuel-tank and most of the mechanism shattered, and Engineers Raabe and Schneider instantly killed. Our situation had suddenly become grave indeed; for though the chemical air regenerators were intact, and though we could use the devices for raising and submerging the ship and opening the hatches as long as compressed air and storage batteries might hold out, we were powerless to propel or guide the submarine. To seek rescue in the life-boats would be to deliver ourselves into the hands of enemies unreasonably embittered against our great German nation, and our wireless had failed ever since the Victory affair to put us in touch with a fellow U-boat of the Imperial Navy.

From the hour of the accident till July 2 we drifted constantly to the south, almost without plans and encountering no vessel. Dolphins still encircled the U-29, a somewhat remarkable circumstance considering the distance we had covered. On the morning of July 2 we sighted a warship flying American colors, and the men became very restless in their desire to surrender. Finally Lieutenant Menze had to shoot a seaman named Traube, who urged this un-German act with especial violence. This quieted the crew for the time, and we submerged unseen.

The next afternoon a dense flock of sea-birds appeared from the south, and the ocean began to heave ominously. Closing our hatches, we awaited developments until we realized that we must either submerge or be swamped in the mounting waves. Our air pressure and electricity were diminishing, and we wished to avoid all unnecessary use of our slender mechanical resources; but in this case there was no choice. We did not descend far, and when after several hours the sea was calmer, we decided to return to the surface. Here, however, a new trouble developed; for the ship failed to respond to our direction in spite of all that the mechanics could do. As the men grew more frightened at this undersea imprisonment, some of them began to mutter again about Lieutenant Kienze's ivory image, but the sight of an automatic pistol calmed them. We kept the poor devils as busy as we could, tinkering at the machinery even when we knew it was useless.

Kienze and I usually slept at different times; and it was during my sleep, about 5 A.M., July 4, that the general mutiny broke loose. The six remaining pigs of seamen, suspecting that we were lost, had suddenly burst into a mad fury at our refusal to surrender to the Yankee battleship two days before, and were in a delirium of cursing and destruction. They roared like the animals they were, and broke instruments and furniture indiscriminately; screaming about such nonsense as the curse of the ivory image and the dark dead youth who looked at them and swam away. Lieutenant Kienze seemed paralyzed and inefficient, as one might expect of a soft, womanish Rhinelander. I shot all six men, for it was necessary, and made sure that none remained alive.

We expelled the bodies through the double hatches and were alone in the U-29. Kienze seemed very nervous, and drank heavily. It was decided that we remain alive as long as possible, using the large stock of provisions and chemical supply of oxygen, none of which had suffered from the crazy antics of those swine-hound seamen. Our compasses, depth gauges, and other delicate instruments were ruined; so that henceforth our only reckoning would be guess work, based on our watches, the calendar, and our apparent drift as judged by any objects we might spy through the portholes or from the conning tower. Fortunately we had storage batteries still capable of long use, both for interior lighting and for the searchlight. We often cast a beam around the ship, but saw only dolphins, swimming parallel to our own drifting course. I was scientifically interested in those dolphins; for though the ordinary Delphinus delphis is a cetacean mammal, unable to subsist without air, I watched one of the swimmers closely for two hours, and did not see him alter his submerged condition.

With the passage of time Kienze and I decided that we were still drifting south, meanwhile sinking deeper and deeper. We noted the marine fauna and flora, and read much on the subject in the books I had carried for spare moments. I could not help observing, however, the inferior scientific knowledge of my companion. His mind was not Prussian, but given to imaginings and speculations which have no value. The fact of our coming death affected him curiously, and he would frequently pray in remorse over the men, women, and children we had sent to the bottom; forgetting that all things are noble which serve the German state. After a time he became noticeably unbalanced, gazing for hours at his ivory image and weaving fanciful stories of the lost and forgotten things under the sea. Sometimes, as a psychological experiment, I would lead him on in the wanderings, and listen to his endless poetical quotations and tales of sunken ships. I was very sorry for him, for I dislike to see a German suffer; but he was not a good man to die with. For myself I was proud, knowing how the Fatherland would revere my memory and how my sons would be taught to be men like me.

On August 9, we espied the ocean floor, and sent a powerful beam from the searchlight over it. It was a vast undulating plain, mostly covered with seaweed, and strewn with the shells of small mollusks. Here and there were slimy objects of puzzling contour, draped with weeds and encrusted with barnacles, which Kienze declared must be ancient ships lying in their graves. He was puzzled by one thing, a peak of solid matter, protruding above the oceanbed nearly four feet at its apex; about two feet thick, with flat sides and smooth upper surfaces which met at a very obtuse angle. I called the peak a bit of outcropping rock, but Kienze thought he saw carvings on it. After a while he began to shudder, and turned away from the scene. as if frightened; yet could give no explanation save that he was overcome with the vastness, darkness, remoteness, antiquity, and mystery of the oceanic abysses. His mind was tired, but I am always a German, and was quick to notice two things: that the U-29 was standing the deep-sea pressure splendidly, and that the peculiar dolphins were still about us, even at a depth where the existence of high organisms is considered impossible by most naturalists. That I had previously overestimated our depth, I was sure; but none the less we must still have been deep enough to make these phenomena remarkable. Our southward speed, as gauged by the ocean floor, was about as I had estimated from the organisms passed at higher levels.

It was at 3:15 PM., August 12, that poor Kienze went wholly mad. He had been in the conning tower using the searchlight when I saw him bound into the library compartment where I sat reading, and his face at once betrayed him. I will repeat here what he said, underlining the words he emphasized: "He is calling! He is calling! I hear him! We must go!" As he spoke he took his ivory image from the table, pocketed it, and seized my arm in an effort to drag me up the companionway to the deck. In a moment I understood that he meant to open the hatch and plunge with me into the water outside, a vagary of suicidal and homicidal mania for which I was scarcely prepared. As I hung back and attempted to soothe him he grew more violent, saying: "Come now - do not wait until later; it is better to repent and be forgiven than to defy and be condemned." Then I tried the opposite of the soothing plan, and told him he was mad - pitifully demented. But he was unmoved, and cried: "If I am mad, it is mercy. May the gods pity the man who in his callousness can remam sane to the hideous end! Come and be mad whilst he still calls with mercy!"

This outburst seemed to relieve a pressure in his brain; for as he finished he grew much milder, asking me to let him depart alone if I would not accompany him. My course at once became clear. He was a German, but only a Rhinelander and a commoner; and he was now a potentially dangerous madman. By complying with his suicidal request I could immediately free myself from one who was no longer a companion but a menace. I asked him to give me the ivory image before he went, but this request brought from him such uncanny laughter that I did not repeat it. Then I asked him if he wished to leave any keepsake or lock of hair for his family in Germany in case I should be rescued, but again he gave me that strange laugh. So as he climbed the ladder I went to the levers and, allowing proper time-intervals, operated the machinery which sent him to his death. After I saw that he was no longer in the boat I threw the searchlight around the water in an effort to obtain a last glimpse of him since I wished to ascertain whether the water-pressure would flatten him as it theoretically should, or whether the body would be unaffected, like those extraordinary dolphins. I did not, however, succeed in finding my late companion, for the dolphins were massed thickly and obscuringly about the conning tower.

That evening I regretted that I had not taken the ivory image surreptitiously from poor Kienze's pocket as he left, for the memory of it fascinated me. I could not forget the youthful, beautiful head with its leafy crown, though I am not by nature an artist. I was also sorry that I had no one with whom to converse. Kienze, though not my mental equal, was much better than no one. I did not sleep well that night, and wondered exactly when the end would come. Surely, I had little enough chance of rescue.

The next day I ascended to the conning tower and commenced the customary searchlight explorations. Northward the view was much the same as it had been all the four days since we had sighted the bottom, but I perceived that the drifting of the U-29 was less rapid. As I swung the beam around to the south, I noticed that the ocean floor ahead fell away in a marked declivity, and bore curiously regular blocks of stone in certain places, disposed as if in accordance with definite patterns. The boat did not at once descend to match the greater ocean depth, so I was soon forced to adjust the searchlight to cast a sharply downward beam. Owing to the abruptness of the change a wire was disconnected, which necessitated a delay of many minutes for repairs; but at length the light streamed on again, flooding the marine valley below me.

I am not given to emotion of any kind, but my amazement was very great when I saw what lay revealed in that electrical glow. And yet as one reared in the best Kultur of Prussia, I should not have been amazed, for geology and tradition alike tell us of great transpositions in oceanic and continental areas. What I saw was an extended and elaborate array of ruined edifices; all of magnificent though unclassified architecture, and in various stages of preservation. Most appeared to be of marble, gleaming whitely in the rays of the searchlight, and the general plan was of a large city at the bottom of a narrow valley, with numerous isolated temples and villas on the steep slopes above. Roofs were fallen and columns were broken, but there still remained an air of immemorially ancient splendor which nothing could efface.

Confronted at last with the Atlantis I had formerly deemed largely a myth, I was the most eager of explorers. At the bottom of that valley a river once had flowed; for as I examined the scene more closely I beheld the remains of stone and marble bridges and sea-walls, and terraces and embankments once verdant and beautiful. In my enthusiasm I became nearly as idiotic and sentimental as poor Kienze, and was very tardy in noticing that the southward current had ceased at last, allowing the U-29 to settle slowly down upon the sunken city as an airplane settles upon a town of the upper earth. I was slow, too, in realizing that the school of unusual dolphins had vanished.

In about two hours the boat rested in a paved plaza close to the rocky wall of the valley. On one side I could view the entire city as it sloped from the plaza down to the old river-bank; on the other side, in startling proximity, I was confronted by the richly ornate and perfectly preserved facade of a great building, evidently a temple, hollowed from the solid rock. Of the original workmanship of this titanic thing I can only make conjectures. The facade, of immense magnitude, apparently covers a continuous hollow recess; for its windows are many and widely distributed. In the center yawns a great open door, reached by an impressive flight of steps, and surrounded by exquisite carvings like the figures of Bacchanals in relief. Foremost of all are the great columns and frieze, both decorated with sculptures of inexpressible beauty; obviously portraying idealized pastoral scenes and processions of priests and priestesses bearing strange ceremonial devices in adoration of a radiant god. The art is of the most phenomenal perfection, largely Hellenic in idea, yet strangely individual. It imparts an impression of terrible antiquity, as though it were the remotest rather than the immediate ancestor of Greek art. Nor can I doubt that every detail of this massive product was fashioned from the virgin hillside rock of our planet. It is palpably a part of the valley wall, though how the vast interior was ever excavated I cannot imagine. Perhaps a cavern or series of caverns furnished the nucleus. Neither age nor submersion has corroded the pristine grandeur of this awful fane - for fane indeed it must be - and today after thousands of years it rests untarnished and inviolate in the endless night and silence of an ocean-chasm.

I cannot reckon the number of hours I spent in gazing at the sunken city with its buildings, arches, statues, and bridges, and the colossal temple with its beauty and mystery. Though I knew that death was near, my curiosity was consuming; and I threw the searchlight beam about in eager quest. The shaft of light permitted me to learn many details, but refused to show anything within the gaping door of the rock-hewn temple; and after a time I turned off the current, conscious of the need of conserving power. The rays were now perceptibly dimmer than they had been during the weeks of drifting. And as if sharpened by the coming deprivation of light, my desire to explore the watery secrets grew. I, a German, should be the first to tread those eon-forgotten ways!

I produced and examined a deep-sea diving suit of jointed metal, and experimented with the portable light and air regenerator. Though I should have trouble in managing the double hatches alone, I believed I could overcome all obstacles with my scientific skill and actually walk about the dead city in person.

On August 16 I effected an exit from the U-29, and laboriously made my way through the ruined and mud-choked streets to the ancient river. I found no skeletons or other human remains, but gleaned a wealth of archeological lore from sculptures and coins. Of this I cannot now speak save to utter my awe at a culture in the full noon of glory when cave-dwellers roamed Europe and the Nile flowed unwatched to the sea. Others, guided by this manuscript if it shall ever be found, must unfold the mysteries at which I can only hint. I returned to the boat as my electric batteries grew feeble, resolved to explore the rock temple on the following day.

On the 17th, as my impulse to search out the mystery of the temple waxed still more insistent, a great disappointment befell me; for I found that the materials needed to replenish the portable light had perished in the mutiny of those pigs in July. My rage was unbounded, yet my German sense forbade me to venture unprepared into an utterly black interior which might prove the lair of some indescribable marine monster or a labyrinth of passages from whose windings I could never extricate myself. All I could do was to turn on the waning searchlight of the U-29, and with its aid walk up the temple steps and study the exterior carvings. The shaft of light entered the door at an upward angle, and I peered in to see if I could glimpse anything, but all in vain. Not even the roof was visible; and though I took a step or two inside after testing the floor with a staff, I dared not go farther. Moreover, for the first time in my life I experienced the emotion of dread. I began to realize how some of poor Kienze's moods had arisen, for as the temple drew me more and more, I feared its aqueous abysses with a blind and mounting terror. Returning to the submarine, I turned off the lights and sat thinking in the dark. Electricity must now be saved for emergencies.

Saturday the 18th I spent in total darkness, tormented by thoughts and memories that threatened to overcome my German will. Kienze had gone mad and perished before reaching this sinster remnant of a past unwholesomely remote, and had advised me to go with him. Was, indeed, Fate preserving my reason only to draw me irresistibly to an end more horrible and unthinkable than any man has dreamed of? Clearly, my nerves were sorely taxed, and I must cast off these impressions of weaker men.

I could not sleep Saturday night, and turned on the lights regardless of the future. It was annoying that the electricity should not last out the air and provisions. I revived my thoughts of euthanasia, and examined my automatic pistol. Toward morning I must have dropped asleep with the lights on, for I awoke in darkness yesterday afternoon to find the batteries dead. I struck several matches in succession, and desperately regretted the improvidence which had caused us long ago to use up the few candles we carried.

After the fading of the last match I dared to waste, I sat very quietly without a light. As I considered the inevitable end my mind ran over preceding events, and developed a hitherto dormant impression which would have caused a weaker and more superstitious man to shudder. The head of the radiant god in the sculptures on the rock temple is the same as that carven bit of ivory which the dead sailor brought from the sea and which poor Kienze carried back into the sea.

I was a little dazed by this coincidence, but did not become terrified. It is only the inferior thinker who hastens to explain the singular and the complex by the primitive shortcut of supernaturalism. The coincidence was strange, but I was too sound a reasoner to connect circumstances which admit of no logical connection, or to associate in any uncanny fashion the disastrous events which had led from the Victory affair to my present plight. Feeling the need of more rest, I took a sedative and secured some more sleep. My nervous condition was reflected in my dreams, for I seemed to hear the cries of drowning persons, and to see dead faces pressing against the portholes of the boat. And among the dead faces was the living, mocking face of the youth with the ivory image.

I must be careful how I record my awakening today, for I am unstrung, and much hallucination is necessarily mixed with fact. Psychologically my case is most interesting, and I regret that it cannot be observed scientifically by a competent German authority. Upon opening my eyes my first sensation was an overmastering desire to visit the rock temple; a desire which grew every instant, yet which I automatically sought to resist through some emotion of fear which operated in the reverse direction. Next there came to me the impression of light amidst the darkness of dead batteries, and I seemed to see a sort of phosphorescent glow in the water through the porthole which opened toward the temple. This aroused my curiosity, for I knew of no deep-sea organism capable of emitting such luminosity.

But before I could investigate there came a third impression which because of its irrationality caused me to doubt the objectivity of anything my senses might record. It was an aural delusion; a sensation of rhythmic, melodic sound as of some wild yet beautiful chant or choral hymn, coming from the outside through the absolutely sound-proof hull of the U-29. Convinced of my psychological and nervous abnormallty, I lighted some matches and poured a stiff dose of sodium bromide solution, which seemed to calm me to the extent of dispelling the illusion of sound. But the phosphorescence remained, and I had difficulty in repressing a childish impulse to go to the porthole and seek its source. It was horribly realistic, and I could soon distinguish by its aid the familiar objects around me, as well as the empty sodium bromide glass of which I had had no former visual impression in its present location. This last circumstance made me ponder, and I crossed the room and touched the glass. It was indeed in the place where I had seemed to see it. Now I knew that the light was either real or part of an hallucination so fixed and consistent that I could not hope to dispel it, so abandoning all resistance I ascended to the conning tower to look for the luminous agency. Might it not actually be another U-boat, offering possibilities of rescue?

It is well that the reader accept nothing which follows as objective truth, for since the events transcend natural law, they are necessily the subjective and unreal creations of my overtaxed mind. When I attained the conning tower I found the sea in general far less luminous than I had expected. There was no animal or vegetable phosphorescence about, and the city that sloped down to the river was invisible in blackness. What I did see was not spectacular, not grotesque or terrifying, yet it removed my last vestige of trust in my consciousness. For the door and windows of the undersea temple hewn from the rocky hill were vividly aglow with a flickering radiance, as from a mighty altar-flame far within.

Later incidents are chaotic. As I stared at the uncannily lighted door and windows, I became subject to the most extravagant visions - visions so extravagant that I cannot even relate them. I fancied that I discerned objects in the temple; objects both stationary and moving; and seemed to hear again the unreal chant that had floated to me when first I awaked. And over all rose thoughts and fears which centered in the youth from the sea and the ivory image whose carving was duplicated on the frieze and columns of the temple before me. I thought of poor Kienze, and wondered where his body rested with the image he had carried back into the sea. He had warned me of something, and I had not heeded - but he was a soft-headed Rhinelander who went mad at troubles a Prussian could bear with ease.

The rest is very simple. My impulse to visit and enter the temple has now become an inexplicable and imperious command which ultimately cannot be denied. My own German will no longer controls my acts, and volition is henceforward possible only in minor matters. Such madness it was which drove Kienze to his death, bare-headed and unprotected in the ocean; but I am a Prussian and a man of sense, and will use to the last what little will I have. When first I saw that I must go, I prepared my diving suit, helmet, and air regenerator for instant donning, and immediately commenced to write this hurried chronicle in the hope that it may some day reach the world. I shall seal the manuscript in a bottle and entrust it to the sea as I leave the U-29 for ever.

I have no fear, not even from the prophecies of the madman Kienze. What I have seen cannot be true, and I know that this madness of my own will at most lead only to suffocation when my air is gone. The light in the temple is a sheer delusion, and I shall die calmly like a German, in the black and forgotten depths. This demoniac laughter which I hear as I write comes only from my own weakening brain. So I will carefully don my suit and walk boldly up the steps into the primal shrine, that silent secret of unfathomed waters and uncounted years.

1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

TEMPLE, a term derived from the Lat. templum (Gr. TEiikvos), which originally denoted a space marked off by the augurs for the purpose of observing the flight of birds or other ceremonies; later it was applied to the dwelling-place, the aedes sacrae, of the gods. In this latter sense it is the equivalent of the native Hebrew expression beth 'elohim, literally " a godhouse," and of the foreign hekal, palace, temple, a loan-word from Sumerian through the medium of the Babylonian e-kallu (lit. great house). A temple or " god-house," however, represents a comparatively advanced stage in the development of Semitic religion. At first the Semite recognized the abodes of his deities in certain outstanding and impressive natural objects, a spreading tree, a bubbling spring, a conspicuous rock or stone, a lofty mountain peak and the like. Beside these he met and held converse with his gods. The native rock was the first altar.

It was a distinct step in advance when it was recognized that a deity might take up his abode elsewhere than in such natural sanctuaries, as in the massebah or stone pillar and the asherah or sacred post of wood, reared not by nature but by the hand of man (cf. Gen. xxviii. 18, 22, the origin of the sacred pillar at Beth-el).

The further advance to a real house or temple may be traced to the influence of at least two factors in the social and religious life of a people. One such factor came into play when men began to represent the deity by means of an image, or even when some object, whether natural, like the black stone of Mecca, or manufactured, like the ark of the Hebrews, came to be regarded as specially sacred from its association with the deity. Such objects or images required a house to shelter and guard them. Another factor is to be found in the advance in material comfort which follows the transition from the nomadic to the agricultural mode of life. Among the settled Semites there arose the feeling that the gods of the community ought also to share in this advance (cf. 2 Sam. vii. 2). Accordingly they were invited to take up their abode in a beth 'elohim or temple. The dignity and comfort of the gods advance pari passu with those of their worshippers.

It must be kept in mind, however, that the altar remained as before the centre of the sacrificial worship. Around it or before it, under the open sky, the worshippers assembled. To the temple the priests alone, or the head of the sacral community in his priestly capacity, had access. In this respect the worship associated with altar and temple offers a striking contrast to the more spiritual worship of the Jewish synagogue and the Christian Church.

At the date of the Hebrew invasion of Canaan its numerous city-states had reached a fairly high level of civilization. Alongside of the typical Canaanite sanctuary, as known to us from the Old Testament references and from recent excavations, with its altar of earth or stone and its stately massebahs, a temple was probably to be found in all the more important centres. In an early Hebrew document there is a reference to the temple of El-berith at Shechem, which was large enough and strong enough to serve as a place of refuge in time of war (Judges ix. 46 ff.). The Philistines also had their temples in this period: thus we hear of a " house " of Dagon at Gaza (ib. xvi. 23 ff.) and also at Ashdod (1 Sam. v. 2), while a temple of Ashtart (Ishtar-Astarte) is mentioned in 1 Sam. xxxi. 10, probably at Ashkelon (Herod. i. 105) .

The earliest reference to a temple built by Hebrew hands is to " an house of gods " reared by Micah to shelter an ephod and other sacred images which he had made (Judges xvii. 5). Micah's images were soon transported to Dan, where doubtless another house was built for their protection (xviii. 18, 30 f.). Somewhat later we find the ark of Yahweh installed in " the house of Yahweh " at Shiloh, which house was not a mere tent but a real temple (hekal, 1 Sam. i. 9, iii. 3) with doors (iii. 15) and doorposts (i. 9), and a hall in which the worshippers partook of the sacrificial meals (i. 18, Greek text; cf. ix. 22 " the guestchamber," Heb. lishkdh). After the destruction of Shiloh at the hands of the Philistines, its priesthood migrated to Nob, where also the incidents recorded in 1 Sam. xxi. - note especially the presence of the shew-bread and the ephod - imply the existence of a temple.

Table of contents

The Temple of Solomon

The primary source of our information regarding the erection of Solomon's temple is the account contained in 1 Kings vi. - vii., the details of which must have been derived ultimately from the temple archives. On this earlier narrative the chronicler (2 Chron. iii. - iv.) and Josephus (Antiq., VIII. iii. 1 ff.) are alike dependent.

Unfortunately these two chapters of Kings are among the most difficult in the Old Testament, partly by reason of our ignorance of the precise meaning of several of the technical terms employed, partly owing to the unsatisfactory state of the received text, which has been overlaid with later additions and glosses. As regards both text and interpretation, most recent writers have adopted in the main the results of Stade's epoch-making essay in his Zeitsch. f. d. alttest. Wissenschaft, iii. (1883), 129-177, reprinted in his Akademische Reden, &c., with which is now to be compared Stade and. Schwally's critical edition of Kings in Haupt's Sacred Books of the Old Test. See also, in addition to the standard commentaries, Burney, Notes on the Heb. Text of. Kings, Vincent's critical and exegetical study, Rev. biblique (Oct. 1907), and the literature cited at the end of this article.

(a) The Site of the Temple

On this important point our earliest authority is silent. It is now universally acknowledged,, however, that the whole complex of buildings erected by Solomon stood along the crest of the eastern hill, crowned by the temple at the highest point, as Josephus expressly testifies (Bell. Jud.; V. v. 1, with which compare the letter of (Pseudo) Aristeas, sect. 84). This at once brings the site of the temple into proximity to the world-famous sacred rock, the sakhra, over which now stands the building known as the Mosque of Omar, and, more correctly, as the Dome of the Rock. Here another important consideration comes to our aid. From the recognized persistence of sacred sites in the East through all the changes in the dominant religion, it is well-nigh certain that the sanctity of the sakhra rock goes back to the days of David and Solomon, or even, it may be, to prehistoric times. On it, or over it, the angel was believed to have been seen by David, and there David built his altar (2 Sam. xxiv. 18-25; cf. Judges vi. 20 f., 24; xiii. 19 ff.). This is undoubtedly the site assigned to the temple by the oldest extant tradition (see Chron. xxii. 1; cf. 2 Sam. xxiv.). By every token, then,. Solomon's altar of burnt-offering, if it was not identical with the sakhra (see below), at least stood upon it. Since the altar necessarily stood in front, i.e. to the east, of the temple, the site of the latter was a short distance to the west of, and in line with, the sacred rock (see Jerusalem).

The alternative view, associated in recent times with the names of Schick and Conder, which places the most holy place, or innermost shrine of the temple, over the sakhra, has now few advocates (e.g. Col. Watson in the Quarterly Statement of the Palestine Exploration Fund for 1896 and 1910). Apart from difficulties of space towards the east, which this location involves, it cannot be accepted in face of the fact that the sakhra still bears the marks of its former use as a rock-altar (see esp. Kittel, Studien zur hebr. Archdologie, 12 ff.). Moreover the rock, measuring as it does some 55 ft. by 40, could not have been contained within the " holy of holies," which was less than 30 ft. square (see below).

A third site, still within the present Haram area, but towards its south-west angle, favoured by Fergusson (The Temples of the Jews), Robertson Smith (Ency. Brit., 9th ed., art. " Temple ") and others is open to even more serious objection, and has no prominent advocate at the present day.

(b) The Temple Building

In the fourth year of his reign Solomon " began to build the house of the Lord " with the laying of a massive foundation of " great stones," as required by the rapid fall of the ground to the west of the sakhra. Architecturally the temple consisted of three distinct parts: (1) the naos or temple proper, (2) a porch or pylon in front of the naos, and (3) a lower and narrower building which surrounded the naos on its other three sides (see fig. 1).

(1) The first of these, " the house of the Lord " in the strict sense, in which alone He was worshipped, was oblong in plan, and was divided into two compartments in the proportion of 2: 1 by a partition wall. The room next the porch was 40 cubits in length by 20 in breadth, with a height of 30 cubits,' 1 The' length of the cubit at this period cannot be determined with absolute certainty. From the fact that Herod's naos was an exact replica of Zerubbabel's as regards inside measurements, coupled with the presumption that Zerubbabel built upon Solomon's foundations, it is permissible to suppose that one and the same standard of length was used throughout. Now the present writer has shown from an inductive study of the height of the courses in the walls of the Haram and of other existing remains of the Herodian period that the cubit used by Herod's builders was exactly 17.6 in. or 447 millimetres (see Expository Times, xx. [1908-09] 24 ff.). There is therefore good reason for believing that this was also the cubit of Solomon's temple, notwithstanding the statement of 2 Chron. iii. 3 that the latter was a cubit " after all inside measurements, and is termed in our oldest source the hekal or palace; later it was known as " the holy place." It was dimly lighted by a row of latticed windows, which must necessarily have been placed in the upper third of the side walls, as will presently be seen. Adjoining the hekal on the west lay the debir or sanctuary, later termed " the most holy place " (lit. " holy of holies "). The inside space formed a perfect cube of 20 cubits, say 30 ft., in length, breadth and height (vi. 20), symbolizing the perfection of the Deity, for whose abode this part of the naos was specially designed. The debir, as has been said, was separated from the hekal by a transverse wall, whose existence we are left to infer from the obscure description of the door between the two compartments (vi. 31, see next section) .

'FIG. 1

Ground Plan of Solomon's Temple.

A U FIG. 2. - Section of Temple along a - b of Ground Plan.

(2) In front of the hekal and facing eastwards rose the porch, its inside " length " 20 cubits " according to the breadth of the house " (vi. 3), and its inside depth from east to west io cubits. The more precise character and elevation of this element will fall to be considered at a later stage.

(3) The third architectural element was a lateral building enclosing the naos on the other three sides, and consisting of three storeys, each 5 cubits in height from floor to ceiling. Each storey contained a number of small storage chambers, probably thirty in all (Ezek. xli. 6). A peculiarity in the architecture of this part of the temple is noteworthy. Instead the former measure." For this statement is probably a mere inference from Ezek. xl. 5, where the divine messenger uses a cubit of seven handbreadths or 202 in., the royal cubit of Egypt. For the smaller measurements the cubit of 17.6 in. may for greater convenience be reckoned at 12 ft.

1 If the view presented below as to the height of the various parts of the temple is accepted, this wall becomes a structural necessity, being required to support the back wall of the hekal.

of the beams forming the floors and ceilings of the several storeys being let into the wall of the hekal, three successive rebatements of one cubit each were made in the latter for their support (see fig. 2), consequently the width of the chambers was 5, 6 and 7 cubits in the three storeys respectively (vi. 6). The total height, allowing for floors and roof, of the lateral building cannot have been less than 17 cubits. Entrance to the side-chambers was provided by a single door on the south side (see ground-plan, fig. i).

So far there is no difficulty as regards the general plan and dimensions of the temple, provided it is kept in mind that the figures given in the text of Kings are all inside measurements. It is otherwise when one endeavours to calculate the area covered by the temple, and to determine the elevation of the several parts and the general architectural style of the whole. As to the area much depends upon the thickness of the walls. Here our only clue is furnished by the figures for the corresponding walls of Ezekiel's temple, but the necessary caution has not hitherto been observed in applying them to the proportions of the actual temple of Solomon. It cannot be too strongly emphasized that in the dimensions of his temple of the future and its courts Ezekiel is dominated by a passion for symmetry and for the number 50 and its multiples,' which there is no ground for importing into the dimensions of the older temple. Nevertheless the walls of the naos may be taken at Ezekiel's figure of 6 cubits (xli. 5), with successive rebatements of one cubit (fig. 2) until the thickness is reduced to 3 cubits (42 ft.) above the side-chambers, as explained above. If one cubit is allowed for the partition wall corresponding to the space in Herod's temple, where a curtain took the place of the wall, we obtain a total of 73 cubits for the length of the naos and of 32 for the outside width, or 107 ft. by 47. If 3 cubits - equal to the thickness of the wall of the naos above the side-chambers - be allowed for the outer wall of the latter, the extreme width of the temple works out at 48 cubits, or 702 ft. Adopting Ezekiel's thickness of 5 cubits for the front wall of the porch, we reach a total of 96 cubits or 141 ft. for the extreme length from east to west (see the accompanying ground-plan). The proportion of length to breadth is thus 2: I, precisely as Ezekiel's temple with its artificial numbers of too and 50 respectively. The area of the platform on which Solomon's temple stood probably measured too cubits by 60, as in the plan annexed.

As regards the height of the various parts even fewer data are available. Our primary source gives the height of " the house " as 30 cubits (i Kings vi. 2). By the great majority of previous students this has been understood to mean that a single flat roof, at this height from the floor, covered the three parts - porch, hekal and debir - leaving an empty space of 10 cubits above the last of these. But the Hebrew document, as has been repeatedly pointed out, is concerned only with inside dimensions, and in vi. 2 has probably in view the inside height of the hekal, as the largest of the three compartments. On the other hand, a characteristic feature of the contemporary Egyptian temples is the gradual diminution in the height of their component parts from front to back (Maspero, L'Archeologie egyptienne (1907), p. 77; Erman, Handbk. of Egyptn. Religion, 41; cf. the restoration of a typical temple in Perrot and Chipiez, Anct. Egypt. Art. i. 373, and in Erman, Life in Anct. Egypt, 280).

In this respect the present writer believes that Solomon's temple followed the Egyptian model, the height decreasing as one proceeded from the porch to the hekal, debir and side-chambers respectively. The porch, for instance, was probably modelled on the pylons which flank the principal entrance to an Egyptian temple, tall and narrow, with a sloping front wall surmounted by a cornice with its characteristic cavetto moulding. The 120 cubits which 2 Chron. iii. 4 gives as the height of the porch, followed by Josephus, Ant. XV. xi. i and elsewhere, seem to be out of proportion to the probable height of the rest of the building. But this objection does not apply to the 60 cubits given as the extreme height for the second temple in the trustworthy document, Ezra vi. 3.3 This, 2 This has led Ezekiel certainly to increase the depth of his porch from io cubits to 12 (original text of Ezek. xl. 49), and probably to add a cubit to the thickness of the partition wall (xli. 3), in order to bring up the total length of his temple to too cubits.

The numbers of this passage have been unnecessarily called in question by recent critics. The figures given are naturally those of the two extremes, which were not to be exceeded, viz. 60 cubits for the extreme height, that of the porch, and the same figure for the extreme width, that of the raised platform.

Missing image
Missing image

Scale of Cubits 70 80 qo too Scale of Feet o 5 to , 20, 0 0 15? it may reasonably be inferred, was the height of the porch in the first temple, from which, in that case, the figure was derived. The probable outside measurements for the porch are thus 32 cubits for the breadth across " the house," 15 for the depth including the front wall, and 60 cubits or 88 ft. for the height.

Still following the Egyptian model, the hekal will have had its separate roof of massive cedar beams, covered probably by heavy limestone slabs, for which 11-2 cubits may be allowed, giving a total of 32 cubits (47 ft.), equal to the outside width of this part of the temple. In the same way the roof of the debir will have been io cubits lower, or circa 32 ft. in all, that of the lateral building about 4 cubits lower still, say 26 ft. (cf. the section through the temple from W. to E. in fig. 2). While the measurements above given are, as they must necessarily be, in part conjectural, it is claimed for them that they introduce the element of proportion between the parts to an extent not attempted hitherto.

(c) The Interior of the Temple and its Furniture

The entrance to the temple was through a wide and lofty opening in the front wall of the porch. Crossing the vestibule one entered the hekal by a large folding-door of cypress wood (vi. 34) - probably io cubits wide as in Ezekiel's temple - etch of its four leaves ornamented with carved figures of cherubim, palms and flowers, all overlaid with gold. The inner walls of the heka1 and the debir were lined with boards of cedar from floor to ceiling, while the floor was covered with planks of cypress wood.' From the hekal a door in the partition wall gave entrance to the debir. The doorway was not rectangular but apparently pentagonal in form (see the commentaries on vi. 31), the lintel consisting of two blocks of stone meeting at an angle, a feature " introduced to distribute the pressure of the superincumbent wall " (W. R. Smith). 2 The walls of the debir were overlaid with " pure gold " according to our present text (vi. 20); this enhancement of the dignity of the adytum as the earthly dwelling-place of the heavenly King is not so incredible as the profuse application of gold decoration to other and inferior parts of the house, even, as we have seen, to its floor (on this question see the critical works cited above).

As regards the furniture of the house, it is probable that the original text of i Kings introduced only the altar of cedar now found in the corrupt text of vi. 20, and to be identified with the table of shewbread, as the sole furniture of the holy place. The ten golden candlesticks, properly lampstands, of vii. 49 are generally believed to have been introduced at a later date (cf. Jer. Iii. 18 f.). In the most holy place stood the palladium of Israel's religion, the sacred ark of Yahweh. On either side of this venerable relic of the past were two cherubim, sculptured from olive wood and overlaid with gold, each To cubits high, their outstretched wings reaching right across the debir, and forming a baldachin over the ark (vi. 23-28).

Although forming no part of the interior furniture of the temple, the remarkable twin pillars which stood on either side of the entrance to the porch may be mentioned here, since they belonged rather to the temple than to its court. These pillars, which in the received text bear the enigmatical names of " Jachin and Boaz," 3 were hollow columns - the bronze metal being about 3 in. in thickness - over 26 ft. in height and 6 ft. in diameter, surmounted by elaborate capitals about 71 ft. high. The latter were globular in form, ornamented by a specially cast network of bronze, over which were hung festoonwise two wreaths of bronze pomegranates, each row containing a hundred pomegranates. As the pillars doubtless stood on plinths, the total height of each will have been at least 35 ft. Such free-standing pillars were a feature of temple architecture in Phoenicia and elsewhere in western Asia, as later reproductions on local coins attest, and would appear to Solomon's ' The overlaying of the floor with gold (1 Kings vi. 30) is a later interpolation; the same is probably true of the gilding of the sculptures on the walls, which may have been added at a later date (cf. Ezek. xli. 18).

2 This partition wall, it will be remembered, had to support the back wall of the hekal according to the view of the temple architecture advocated above.

3 The various forms which the latter name assumes, in the Greek text, suggest that Boaz is an intentional disguise of an original Baal, applied of course to Yahweh (Barnes, Jour. of Theol. Studies, v. 447 if.).

Phoenician architects as a natural adjunct of his temple. Jachin and Boaz, therefore, may be regarded as conventional symbols of the Deity for whose worship the temple was de signed.4 (d) The Temple Court, Altar and other Apparatus of the Cult. The temple stood within the western half of " the court of the house of the Lord," also known as " the inner court " to distinguish it from " the other court " round the adjoining palace and from " the great court " which surrounded the whole complex of Solomon's buildings. All three had walls in which three courses of hewn stone alternated with a course of cedar beams (see next section). To the " court of the house " laymen as well as priests had access (Jer. xxxv. i ff., xxxvi. 10). Several gates gave entrance to it, but their precise position is uncertain. The principal entrance from " the great court " was doubtless in the east wall. Another was in the south wall and communicated with " the other court " and the royal palace. There were also one or more gates on the north side of the court.

In our present text of i Kings vi. - vii., there is no mention of so indispensable a part of the apparatus of the cult as the altar of burnt-offering. This silence has been explained in two ways. The majority of critics believe that the original account did contain a reference to the making of a bronze altar (cf. 2 Chron. iv. I), but that it was excised by a later editor, who assumed that the bronze altar of the tabernacle accompanied the ark to the new sanctuary. Others, with greater probability, maintain that the silence of our oldest source is due to the fact that Solomon followed the primitive Semitic custom and used the bare sakhra rock as his great altar. In this case the altar, which was removed by order of Ahaz to make way for his new altar after a Damascus model (2 Kings xvi. 10 - 16), must have been introduced by one of Solomon's successors.' In the court, to the south of the line between the altar and the temple, stood one of the most striking of the creations of Solomon's Phoenician artist, Huram-abi of Tyre. This was the " brazen sea," a large circular tank of bronze with the enormous capacity of over 16,000 gallons (1 Kings vii. 23-26), resting on the backs of twelve bronze bulls, which, in groups of three, faced the four cardinal points.

It is doubtful if this strange " sea " served any practical purpose (see 2 Chron. iv. 6). Most recent writers agree in assigning to it a purely symbolical significance, like the twin pillars above described. Babylonian temples are now known to have had a similar apparatus, termed apsu, which symbolized either the primeval abyss, personified as the monster Tiamat subdued by Marduk, whose symbol was the bull, or, according to a later theory, the upper or heavenly sea, bounded by the Zodiac with its twelve signs.

Associated with the " brazen sea " were ten lavers of bronze, also the work of Huram-abi (vii. 27-39). Each laver consisted of a circular basin holding over 300 gallons, and borne upon a wheeled carrier or " base." 6 The sides of the carriers were open frames composed of uprights of bronze joined together by transverse bars or rails of the same material, the whole richly ornamented with palm trees, lions, oxen and cherubim in relief. Underneath each stand were four wheels of bronze, while on the top was fitted a ring or cylinder on which the basin rested. According to Kittel, " it is highly improbable that these lavers served any practical purpose. They were rather like the great ` sea,' the embodiment of a religious idea; they were symbols of the rain-giving Deity " (op. cit., p. 242).

The Relation of the Temple to Contemporary Art

Of the many problems raised by the description of the temple in i Kings none is of greater interest than the question of its relation to 4 Robertson Smith's theory that they were huge cressets in which " the suet of the sacrifices " was burned (Rd. Sent., 2nd ed., 488) has found no support. For recent attempts to explain the symbolism of the pillars in terms of the " early oriental Weltanschauung, see A. Jeremias, Das alte Test., &c., 2nd ed., 494; Benzinger, Heb. Archdol., 2nd ed., 3 2 3, 331.

For a detailed study of the successive altars that stood upon the sakhra and their relation thereto, see Kittel, Studien zur Nebr. Archdologie, pp. 1-85, with illustrations and diagrams.

6 This section of Kings is peculiarly difficult, and has been made the subject of a special study by Stade in his Zeitschrift (1901), 145 ff. (cf. " Kings " in Haupt's critical edition), and more recently by Kittel, op. cit., pp. 189-242, with illustrations of similar apparatus found in Cyprus and Crete.

contemporary art. Where, it has often been asked, shall we look for the model or prototype of the temple edifice? Whence were derived the motifs to be seen in its decoration? What influences can be detected in the elaborate apparatus above described? Now it has for long been recognized that Syria, including Phoenicia and Palestine, was from the earliest times the meeting-place of streams of influence, religious, artistic and other, issuing from the two great fountains of civilization and culture in the ancient world, Egypt and Babylonia. To these must now be added the early civilization of the Aegean as revealed by the excavations in Crete, and the later but highly developed culture of the Hittites. As a result the art of Phoenicia and Syria, originally borrowed from Egypt mainly, had by the 10th century become thoroughly eclectic. Of this syncretism the best illustration is furnished by the masterpieces of contemporary art, for which Solomon was indebted to Phoenician architects and Phoenician artists. Thus the general disposition of the temple with its walled court, porch or vestibule and naos has been shown by modern excavation, and by later representations on coins, to be characteristic of Phoenician and North Syrian temple architecture. Here, however, we have an adaptation of the earlier temple architecture of Egypt. Egyptian influence is most clearly seen in the gradual decrease in the illumination of the several parts. In the temple court, as in its Egyptian counterpart, men worshipped under the bright eastern sky; in the covered porch there was still no door to exclude the light which streamed in through the lofty entrance. But in the holy place only a dim light was admitted through latticed windows high up in the side walls, while the holy of holies, like the Egyptian cella, was completely dark.1 The sculptured panels of the interior were shown by Robertson Smith (Ency. Brit., 9th ed., art. " Temple ") to reveal familiar Phoenician motives, although Babylonia is probably the ultimate home of the cherubim. Excavations at Sinjirli in Northern Syria and at Megiddo have, further, solved the problem of the " three rows of hewn stones and a row of cedar beams " which was the architectural feature of the walls of the various courts (i Kings vii. 12). 2 The use of wooden beams alternately with courses of stone was a familiar expedient in early times. The practice of building walls with recurring rebatements has also been illustrated by the recent excavations.

While the prototype of the temple itself is to be sought, as has been said, in Egypt, Babylonian influence is clearly traceable in the symbolical " brazen sea," the apsu of contemporary Babylonian, and doubtless also Phoenician, temples. The bronze lavers, finally, have been found to be dependent, both in their construction and in the motifs and execution of their reliefs, on the art of the Aegean. From Crete and Cyprus they passed through Phoenician intermediaries to Syria and Palestine. The temple of Solomon, in short, is a product of the best Syro-Phoenician art of the period, itself the product of ideas which had their source in other lands.

The Temple of Zerubbabel

In the year 586 B.C. the temple of Solomon was committed to the flames by order of Nebuchadrezzar (2 Kings xxv. 8; Jer. lii. 12 f.). Seventy years later its successor was finished and dedicated, the foundation having been laid in the second year of Darius Hystaspes (520) during the governorship of Zerubbabel (Hag. ii. 18). There is every reason for assuming that the massive foundation courses of the earlier temple were still in situ, and available for the new building. 3 The latter's inferiority, attested by Hag. ii. 3, was rather in respect of its decoration and equipment, as compared with the magnificence of the first temple, than as regards the size 1 This feature gives valuable support to the view presented above that Solomon's temple resembled its Egyptian contemporaries in an equally striking characteristic, the decrease in height with the decrease in illumination.

2 This description possibly applies to all the buildings (note verse 9), including the temple itself, and was so understood by the writer of Ezra vi. 4.

From Hag. i. 8. Driver indeed infers that " there would probably be almost sufficient stonework remaining [for all purposes] from Solomon's temple " (Cent. Bible in loc.). of the building. The dimensions given in the royal decree (Ezra vi. 3)-60 cubits for height and the same for breadth - probably refer, as was pointed out in a previous section, to the extremes of height and breadth applicable to the porch and platform respectively. In these and most other respects it may be supposed that Zerubbabel's builders followed the lines of Solomon's temple. It is probable, however, that the walls of the naos, including both the holy and the most holy place, were now raised to a uniform height, the separate back wall of the former having been abolished and the naos covered by a single roof. This seems a legitimate inference from the absence in the second and third temples of a supporting partition wall. within the naos. Its place, as separating the two compartments, was taken by a magnificent curtain or " veil," which is mentioned among the spoils carried off by Antiochus Epiphanes (i Macc. i. 22).4 In the matter of the sacred furniture, the holy place contained from the first the table of shewbread, and one golden " candlestick " or lampstand in place of the ten which illuminated the hekal in the later days, at least, of the first temple (Jer. lii. r9). The golden altar of incense, which fell a prey with the rest of the furniture to Antiochus (r Macc. i. xxi. f.) was probably introduced later than the time of Zerubbabel, since a Jewish author, writing in the 3rd century B.C. under the name of Hecataeus of Abdera, mentions only " an altar and a candlestick both of gold, and it is natural to identify the former with the gold-plated table of shewbread. 5 In one important respect the glory of the second house was less than that of the first. The holy of holies was now an empty shrine, for no one had dared to construct a second ark.

The second temple also differed from the first in having two courts, an outer and an inner, as prescribed by Ezekiel for his temple of the future. The outer court formed a square, each side of which was 500 cubits in length, also as prescribed by Ezekiel, with the sakhra rock in the centre (see Exp. Times, xx. 182). Within the inner court stood the altar and the temple. The former, as described by Hecataeus, was composed of white unhewn stones (cf. Exod. xx. 25), " having each side 20 cubits long, and its height io cubits " (Josephus, Contra Apion. i. § 198), dimensions which agree with those assigned by the chronicler to the earlier altar of bronze (2 Chron. iv. 1).

In 165 B.C., three years after the spoliation of the temple and the desecration of its altar by Antiochus IV., Judas Maccabaeus rededicated the holy house, made new sacred furniture, and erected a new altar of burnt-offering (1 Macc. iv. 41 ff.). But long before this date the temple had assumed a character which it retained to the end of the Jewish state. It had become a fortress as well as a place of public worship, and existing records tell of the repeated strengthening of its defences. " At the time of Pompey's siege (63 B.C.) it constituted an almost impregnable fastness, strengthened on its weakest or northern side by great towers and a deep ditch (Ant., xiv. 4, § 2). Twenty-six years later the temple was again besieged by Herod, who, attacking like Pompey from the north, had to force three lines of defence - the city wall, and the outer and inner temple," i.e. the walls of the outer and inner courts (W. R. Smith).

The Temple of Herod

In the 18th year of his reign (20-19 B.C.) Herod obtained the reluctant consent of his subjects to his ambitious scheme for rebuilding the temple and for enlarging and beautifying its courts. The former was finished in eighteen months by a thousand priests trained for this special purpose, the courts in eight years, but the complete reconstruction occupied more than eighty years, lasting almost till the final breach with Rome, which culminated in the destruction of the sacred edifice by the soldiers of Titus in A.D. 70.

4 M. Clermont-Ganneau has put forward the interesting conjecture that the veil presented by Antiochus to the temple of Zeus at Olympia (Pausanias, V. xii. 4) was that taken from the temple at Jerusalem (see " Le Dieu satrape," &c., in the Journ. asiatique, 1878).

The witness of the Pseudo-Hecataeus and of another Jewish Hellenist, the Pseudo-Aristeas, regarding the second temple has recently been examined by G. A. Smith in his volumes on Jerusalem (see esp. index to vol. ii., and cf. Vincent, " Jerusalem d'apres la lettre d'Aristee," Rev. biblique (1908), 520 ff. (1909), 555 ff.).

(a) The Outer Court, its Gates and Colonnades

The outer court of Zerubbabel's temple (500 X 500 cubits) was doubled in area according to Josephus (Bell. Jud. I. xxi. I). The extension was principally on the south, which involved enormous substructions on both sides of the hill, in order to secure the necessary level surface. There can be little doubt that this part of the present Haram area with its containing walls is essentially the work of Herod. The northern boundary of this great court, termed " the mountain of the house " in the Mishnah, and now generally known as " the court of the Gentiles," remained as before, and is represented by a line of scarped rock immediately to the north of the present inner platform of the Haram. This line of scarp, when prolonged east and west for about 1000 ft. in all, meets the east wall of the Haram a little to the north of FIG. 3. - Plan of Herod's Temple and Courts.

From the Dictionary of the Bible (0909),' by kind permission of T. & T. Clark.

the Golden Gate, at a point 390 yds. (800 cubits) from the S.E. angle, and the west wall at the same distance from the S.W. angle .2 The principal entrance to the temple enclosure, and the only one on a level with it, was on its western side by a bridge or viaduct which spanned the Tyropoeon at the spot marked by Wilson's arch. It is first mentioned in connexion with the siege of Pompey in 63 B.C., and according to the Mishnah it bore the name of the Gate of Kiponos (probably Coponius, the first procurator of Judea). Of the other three gates which Josephus assigns to this side (Ant. XV. xi. 5), the two leading 1 Which see for key to the several parts.

2 The area of the " court of the Gentiles," including the walls, was thus 800 cubits in length from N. to S., with an average width of circa 650 cubits of 17.6 in. - the present south wall measures 922 ft. - i.e., circa 520,000 sq. cubits as compared with the former area of 250,000, a remarkable confirmation of Josephus' statement as to the doubling of the temple courts. For the statements and measurements in this and the following sections differing from those of previous writers, reference may be made to the series of preliminary studies entitled " Some Problems of Herod's Temple," by the present writer, which appeared in The Expository Times, vol. xx (1908-1909), pp. 24 ff., 66 ff., 181 ff., 270 ff.

to " the suburb " necessarily lay further north; one is represented by the old entrance now named Warren's gate, the other has not been identified. Josephus' third gate which led to the " other " or lower city was undoubtedly Barclay's gate, and not, as is usually maintained, an entrance from Robinson's arch. In the south wall were two gates - the Huldah or " mole " gates of the Mishnah (Middoth, i. 3) - represented by the present " double " and " triple " gates. Like the three last mentioned they had to be placed at the foot of the lofty retaining wall. From either gate a double ramp, which passed under the royal porch, led into the court in the direction shown on the accompanying plan. The Mishnah also names the " Shushan gate " on the east and the " Tadi gate " on the north.

Round the four sides of the great court ran a succession of magnificent porticoes in the style of contemporary Hellenistic architecture (Ant. XV. xi. 5). Those on the E., N. and W. sides had each three rows of columns forming a doublewalk or aisle; the eastern colonnade bore the old name of " Solomon's Porch " (John x. 23; Acts iii. ii). The southern portico was still more imposing and magnificent.

It had three aisles formed by four rows of monolithic marble columns of the Corinthian order, 3 the first row engaged in the south wall of the court. The two side aisles were 30 ft. in width, the central aisle half as wide again (45 ft.); the height of the former may be estimated at circa 60 ft., that of the latter at 100 ft. (Exp. Times, xx. 68 f.). The roofs were formed of deeply coffered cedar beams, that of the centre aisle being supported on pillars partly engaged in an ornamental stone balustrade. The " royal porch," as it was termed, worthily represents the high-water mark of Herod's architectural achievements in connexion with the reconstruction of the temple.

(b) The Inner Courts and Gates

To the outer court Jew and Gentile, under certain conditions, had alike access. The sanctuary proper, from which the Gentile was rigidly excluded, began when one reached the series of walls, courts and buildings which rose on successive terraces in the northern half of the great enclosure. Its limits were distinguished by an artistic stone balustrade, named the soreg, which bore at intervals notices in the Greek tongue warning all Gentiles against advancing further on pain of death. Beyond the soreg a narrow stone terrace, approached by flights of steps, was carried round all sides of the sanctuary save the west (see Bell. Jud. V. i. 5 [§ 381), and extended to the foot of the lofty fortified walls of the temple enclosure (see X Y Z on plan, fig. 3).

The walls, over 35 ft. in height (25 cubits), were pierced by nine gateways, marked Hi to 119 on the accompanying plan, of which four were in the north and south walls respectively, and one in the east wall. These nine gates opened into massive two-storeyed towers, each 3 o cubits deep (Bell. Jud. V. v. 3). Eight were " covered over with gold and silver, as were also the jambs and lintels " (ibid.), while the ninth, the principal entrance to the sanctuary, in the east wall (H5) was composed entirely of Corinthian brass, the gift of a certain Nicanor. Hence it was variously named " the Corinthian gate," " the gate of Nicanor " and " the beautiful gate " (Acts iii. 2, 10) .4 Entering the sacrosanct area by this gate one found oneself in a colonnaded court, known as the court of the women (A) since women as well as men were admitted to this court, which indeed was the regular place of assembly for public worship. The four corners of the women's court were occupied by large chambers for various ceremonial purposes, while between these and the gate-houses were smaller chambers, one set being known as " the treasury " (Mark xii. 42). The western side was bounded by a high wall, beyond which, on a higher level, lay the inner or priests' court. The entrance to the latter was by an enormous gateway, 50 cubits by 40, through which an uninterrupted view was obtained of the altar and of the temple beyond it. To this " upper gate " One such gigantic monolith was discovered a few years ago in a disused quarry (see Exp. Times, xx. 69).

For this triple identification see Schi rer's essay, Zeits. neutest. Wiss. (1906), 51-58; Berto, Rev. des etudes juives, li x. (1910), 30 f.; also Exp. Times, xx. 270 f.

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COponiuS d c to iSca ICubits2,20,, 5P .., ,too t50 290 250 390 le 'Feet 0 50 zoo 150 2002-0410 [[Court Of The Gentiles The]] iHROYAL;Porch Gate_ _ (Hio) a flight of fifteen semicircular steps led up from the court of the women.

On a level with the entrance and running round three sides of the inner court (so Josephus) was a narrow strip (B), about 18 ft. broad, called the " court of the men of Israel." The rest of the oblong area, however, was reserved for the priests and such of the laity as might require admission for the offering of their sacrifices. As in the lower court, the spaces between the gates were occupied by chambers, as to the purpose of which details are given in the Mishnah.

With regard to the more precise location of these temple courts, the present writer in the series of essays above referred to (see esp. Exp. Times, xx. 181 ff.),' has endeavoured to prove that the whole fortress-sanctuary within the great walls stood on what is now the inner platform of the Haram, the present extended area of which is indicated by the double dotted line on the plan.

According to the Mishnah (Middoth, ii. 5, 6) the upper and lower courts together formed a rectangle measuring 322 cubits from west to east by 135 cubits from north to south, the upper court 187 by 135, the lower 135 by 135. But, on the one hand, no account is taken of the gate-towers and priests' chambers which lined the courts, and on the other, the frequent recurrence of the number II and its multiples in the details which make up the above totals awakens suspicion as to their accuracy. The measurements of the accompanying plan are based on a critical comparison of the data of the Mishnah and those of Josephus with the relation of the whole to the altar on the sakhra (see next section). The total area covered by the sanctuary, including the terrace or khel, is entered as 315 cubits (462 ft.) across the rock from west Lo east, and 250 cubits (367 ft.) from north to south (for the detailed measurements see Exp. Times, xx. 181 ff., 271 ff.). The upper court shows an area of 170 cubits by 160. the lower court has a free space between the colonnades of 135 cubits (the Mishnah figure) by an average width of iio cubits.

(c) The Altar of Burnt-of f ering

Herod's great altar (D on the plan) was formed of unhewn stones, like that which preceded it. Its size, however, was increased till it formed a square, each side of which measured 32 cubits or 47 ft. at the base, thus occupying almost the whole of the exposed surface of the sakhra. The sides of the square decreased upwards by three stages until the altar-hearth was only 24 cubits square. The priests went up by an inclined approach on the south side (cf. Exod. xx. 26). To the north was the place where the sacrificial victims were slaughtered and prepared for the altar. (cf. Levit. i. II). It was provided with rings, pillars, hooks and tables. A laver (0 on the plan) for the priests' ablutions stood on the west of the altar ramp.

(d) The Temple Building

A few yards to the west of the altar rose the temple itself, a glittering mass of white marble FIG. 4. - Diagrammatic Section of Herod's Temple and Porch.

and gold. Twelve steps, corresponding to the height (12 halfcubits) of the platform, led up to the entrance to the porch. In the disposition of its parts Herod's temple was in all essential 1 A summary of the results is given in the article " Temple " in Hastings' Dict. of the Bible (1909).

xxvi. 20 respects a replica of its two predecessors. But there were differences in details. Thus the porch was increased in width and height until its front elevation measured, according to our authorities, Josephus and the Mishnah, too cubits by Ioo. This, however, probably includes the platform, as the principles of proportion in relation to the other dimensions suggest 96 cubits by 96 (over 140 ft.) as the actual measurements. In shape the porch may be supposed to have retained its original likeness to an Egyptian pylon, as suggested in the accompanying diagram (fig. 4).

The holy place (F) retained its former area (40X20 cubits), but was raised in height to 40 cubits. A magnificent double curtain, embroidered in colours, screened off the most holy place, which remained a perfect cube of 20 cubits each way. By introducing a passage-way giving access to the side-chambers and requiring an extra outer wall, Herod increased the width of the temple building to at least 60 cubits (70 according to the Mishnah).

The problem of the height of the naos remains almost as perplexing as before. Josephus, it is true, agrees with the Mishnah (Middoth, iv. 6) in giving it a height of 100 cubits. It may be that Herod, " if he was forbidden to extend the House, would at least make it soar! " (G. A. Smith). But the details given by the Jewish doctors do not inspire confidence, for, as Fergusson long ago perceived, " one storey is merely an ill-understood duplication of the other." A more modest height of 60 cubits (88 ft.), equal to the extreme width, gives at least an element of proportion to the edifice which is altogether wanting in the traditional figures (compare the accompanying cross section, fig. 4).

The open entrance to the porch now measured 40 cubits by 20, equal to the section of the holy place. The " great door of the house," 20 cubits high and 10 wide, was covered with gold; in front was suspended a richly embroidered Babylonian veil, while above the lintel was fixed a huge golden vine.

(e) The Temple Furniture

This remained as before. In the holy place in front of the holy of holies, still a dark and empty shrine, stood the altar of incense, against the south wall the seven-branched golden lampstand, and opposite to it the table of shewbread. The two latter, as every one knows, were carried to Rome by Titus, and representations of them may still be seen among the sculptures adorning the arch which bears his name.

When one considers the extraordinary height and strength of the outer walls of the temple area, parts of which excite the' wonder of every visitor to the holy city, the wealth of art lavished upon the wide-extended cloisters, the imposing character of the temple facade, and the impression produced by the marble-paved terraces and courts rising in succession, each above and within the other, one is not surprised that the temple of Herod was reckoned among the architectural wonders of the ancient world. There is for once no exaggeration in the words of Josephus when he records that from a distance the whole resembled a snow-covered mountain, and that the light reflected from the gilded porch dazzled the spectator like " the sun's own rays " (Bell. Jud. V. v. 6).

Literature. - In addition to the primary sources, the Bible, Josephus, and the Mishnah treatise Middoth (ed. Surenhusius with commentaries), the commentaries and notes on Kings by Benzinger, Kittel, Stade, Burney and Skinner, the articles on the temples in the recent Bible Dictionaries and the " Archaeologies " of Benzinger and Nowack, the following should be consulted: De Vogue, Le Temple de Jerusalem (1864); Jas. Fergusson,. The Temples of the Jews (1878); Perrot et Chipiez, Le Temple de Jerusalem (1889); C. Schick, Die Stiftshiitte, der Tempel, &c. (1896); W. Shaw Caldecott, Solomon's Temple (1906), and The Second Temple, &c. (1908); R. Kittel, " Tempel" and " Ternpelgereite " in Herzog-Hauck, Realencyklopcidie, 3rd ed. (1907), vol. xix.;, G. A. Smith, Jerusalem, 2 vols. (1908. see index to each vol.); also W. R. Smith's art. " Temple " in Ency. Brit., 9th ed. For Herod's temple more especially see Maimonides' treatise Beth Ha-bekhira (the chosen house), trans. in Quart. Statement of Pal. Explor. Fund (1885); and the recent studies by Watson, ibid. (1896 and 1910); Waterhouse in Sanday's Sacred Sites of the Gospels (1903); A. R. S. Kennedy, " Some Problems of Herod's Temple," Expository Times, vol. xx. (1908-1909); G. Dalman, " Der zweite Tempel zu Jerusalem," in the Palcistinajahrbuch (1909); P. Berto, " Le Temple de Jerusalem," Rev. des etudes juives, lix. - lx. (Jan. - July 1910), and the articles in the Jewish Encyclopaedia. For the study of the site the works of the English surveyors (see Jerusalem), including Sir C. Wilson's large-scale map of the Haram, are indispensable.

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(A. R. S. K.) ? y ' '? ' '? Allg 6 Egyptian Temples. - In the architectural sense the earliest temples in Egypt probably consisted only of a small cella, or sanctuary, with a portico, such as are represented in the models of soul-houses found in 1907 by Flinders Petrie at Rifeh; in front of these various additions were made, so that eventually the temple assumed far greater importance than was at first contemplated. This custom is at variance with that which takes place in the development of other architectural styles, where the older buildings are constantly taken down and rebuilt in accordance with the increased knowledge acquired in construction and design. It follows from this that although the Egyptian temples vary in their dimensions and extent, as a rule they present the same disposition of plan. The principal exceptions to this rule are the sepulchral temples, such as those of Deir el Bahri, and the more ancient example adjoining it, discovered in 1906, in which there are no enclosed halls of columns or sanctuary, and the Mammeisi temples (fig. 5), which in plan resemble the Greek peristylar temples and might have been suggested by them, had not the example at Elephantine (destroyed in 1822) been of much earlier date, having been built by Amenophis III. (1414-1379).

The earliest example of which remains have been found is the temple built by Cephren in front of his pyramid at Memphis, and this consisted only of a sanctuary of small size without any architectural pretensions. The next in date would be the sepulchral temple built by Mentuhotep (2832-2796) adjoining Deir el Bahri at Thebes; then follows the sanctuary of Karnak, built by Senwosri (Usertesen) I. (2758-2714), which formed the nucleus of that immense temple, which covered an area of 400,000 sq. ft. This temple may be taken as an extreme type of the accumulation which is found in nearly all the Egyptian temples, owing to the additions made to the original structure by successive monarchs, instead of rebuilding, as was the general custom in all other styles. To a certain extent the same conservative principle seems to have governed the design of all other temples, and even the temple at Edf6, which was set out on a plan conceived from the first, has the appearance of having been added to at various periods, the fronts of the inner halls showing inside those built in front. It is not only in the plan that the close resemblance of one building to another is shown; the architectural design is repeated in the earliest and latest temples; the raking sides of the pylons and walls with the torus-moulding of the quoins and the cavetto cornice are identical, so that it is only by the inscriptions that one is able to ascribe the buildings to the kings of the 18th or following dynasties and distinguish them from those erected by the Ptolemies, or even under Roman rule. The only differences are those exhibited in the great halls of columns, which, in the earlier temples, were built in between the pylons and side walls, receiving their light through clerestory windows, as at Karnak (fig. 6), the other temples in its vicinity and the Ramesseum; whereas in the la g er temples FIG. 6. - Hall of Columns, Karnak.

on one side of the walls a screen was built between the columns, over which the interior was lighted. The second change was that made in the capitals of the columns, which are of wonderful diversity of design, even in the same hall, including every variety of river plant, in addition to the papyrus and lotus flowers; in the later temples also the columns are more slender in their proportions and not set so closely one to the other.

Although generally the temples are built symmetrically on a central axis, with walls at right angles to one another, there are some special exceptions; thus the axial line of the great entrance court of the temple at Luxor is at an angle of about 15° with that of the temple in its rear, and in the island of Philae no two buildings are on the same axis or are parallel to or at right angles to one another, thus conforming to the irregular site on which they were built.


The temple in Chaldaea or Assyria (known as a ziggurat) was of an entirely different class, and took the form of a many-storeyed structure, of which the typical example is the Birs Nimrud. This originally consisted of six storeys, each one set behind the other, so as to admit of a terrace round each, the'upper storey being crowned by a shrine.

Access to the several storeys was obtained by flights of steps, either lying parallel with the front or in one continuous flight in centre of same, or again as at Khorsabad by a ramp winding round the tower; the architectural design consisted of sunk panels on the various storeys with battlement parapets, and, like the Birs Nimrud, the several storeys were dedicated to the seven planets, the walls being enriched with the colours sacred to each.

Greek and Roman

In Greece the earliest example of a temple is that of the Heraeum at Olympia, ascribed by Dr Ddrpfeld to the 10th century B.C. The Heraeum (fig. 7) consisted of Scale of Feet 4, FIG. 7. - The Heraeum. From Curtius and Adler's Olympia, by permission of Behrend & Co.

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a central naos or sanctuary with pronaos in front and opisthodomus in the rear, the whole enclosed by a peristyle, thus presenting the characteristics of the fully developed temple of the 5th century. As, however, the description of the several types would be rendered clearer if they were taken from the simplest plan to the more elaborate, adopting to a certain extent the definitions given by Vitruvius, they are as follows: - a ` \ O O s AIM ' 'Nva.tones*  ?g ;11 ' ' FIG. 5. - Plan of Mammeisi Temple, Philae.

Distyle-in-antis, a cella or naos preceded by a portico of two columns placed between the prolongation of the cella wall. Fig. 8. The Temple of Themis Rhamnus.

FIG. 10.

FIG. 8.

FIG. 9.

Amphidistyle -in- antis, similar to the foregoing but with a second portico in the rear. Fig. 9. The Temple of Diana Propyloea, Eleusis.

Tetrastyle prostyle, with a portico of four columns in front. Fig. 10. The Temple B. Selinus, Sicily.

Tetrastyle amphiprostyle, with an additional portico of four columns in the rear. Fig. I I. The Temple of Nike Apteros, Athens.

Hexastyle peripteral, six columns in front and rear and a peristyle round the cella forming a covered passage round.

Fig. 12. The Temple of Theseus, Athens. Octostyle peripteral, eight columns in front and rear and a peristyle round. FIG. 13. The Parthenon, Athens.

Octostyle dipteral, eight columns in front and rear and a double row in the peristyle. Fig. 14. The Temple of Jupiter Olympius, Athens.

Octostyle pseudo-dipteral, similar to the last, except that the inner row of columns is omitted, thus giving a passage round of twice the ordinary width. Fig. 15. The Temple of Apollo (Smintheus), Troad.

Decastyle dipteral, ten columns in front and rear and a double row in the peristyle. Fig. 16. The Temple of Apollo Didymaeus, at Branchidae, near Mil-


To these there are a few exceptions: -


Monopteral, a series of columns built in a circle, but without any cella in the centre; and Peripteral, with a circular cella in the centre. Fig. 17. The Philippeion, Olympia.


i' IG. 16.

The above definitions apply to Greek temples, whether of the Doric, Ionic or Corinthian orders. The Romans in some of their temples adopted the same disposition, but with this important difference, that, instead of the temple resting on a stylobate of three steps, it was raised on a podium with a flight of steps in front. In some of their temples, requiring a larger cella wherein to store their works of art, it occupied in the rear the full width of the portico in front; they retained, however, the semblance of the peristyle, the columns of which became semi-attached to the cella wall. If the portico had four columns, the temple was known as tetrastyle pseudoperipteral, of which the so-called temple of Fortuna Virilis at Rome is an example; FIG. 17.

and if six columns, hexastyle pseudo-peripteral, as in the Maison Carrie at Nimes.

In front of the naos or cella of the Greek temple there was always a pronaos, viz. a vestibule with two or more columns in antis, and in the rear a similar feature known as the opisthodomus or treasury; in a few cases, as in the Parthenon, this formed a separate chamber, which was entered through a similar vestibule to that in front of the naos; this same vestibule in the absence of the separate chamber was sometimes enclosed with bronze grilles and used as the opisthodomus; the Latin term posticum is frequently given to this rear vestibule, for which the Germans and Americans have adopted the term epinaos when speaking of Greek temples. In Roman temples the posticum is rarely found; the portico, on the other hand, was increased in importance, being frequently the depth of three bays or columniations. In most of the early Greek temples the cellas were comparatively narrow, owing to the difficulty of roofing them over, as the Greeks do not seem to have been acquainted with the principle of the trussed beam. When therefore more than the usual width was required it became necessary to introduce columns on each side within the cella to carry the ceiling and roof, the earliest example of which existed in the Heraeum at Olympia. There are two other temples in which some of these internal columns still exist, as in the temples at Aegina and Paestum. At Aegina there were five columns on each side, carrying an architrave with five smaller columns superposed; in the temple of Neptune at Paestum there were seven on each side; and in the Parthenon nine columns and a square pier at the end with three columns in the rear, thus constituting an aisle on three sides, round which privileged visitors, like Pausanias, were allowed to pass, there being bronze rails between the columns. In the temple of Zeus at Olympia traces of the barriers have been found, as also of an upper gallery, access to which was given by a wooden staircase. The question of the lighting of these temples has never FIG. 19. - Temple of Aphaea at Aegina. West Front.

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been definitely settled; it is probable that as a rule the only direct light received was that through the open doorway (see Hypaethros). In the earliest temples, those of the Heraeum at Olympia, of Apollo at Thermon, and the archaic temple at Argos, the columns of the peristyle were in wood and carried a wooden architrave; in the Heraeum the wooden columns were replaced by columns in stone when they showed signs of deterioration; the earliest stone columns which were introduced date from the 6th century, and Pausanias in the 2nd century saw one wood column still in situ in the opisthodomus. From about the middle of the 7th century


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9_0 FIG. 12.

Heptastyle pseudo-peripteral, seven columns in front and rear with walls built in between the outer range of columns, so that they were only semi-detached, as in the temple of Jupiter Olympius at Girgenti.

Enneastyle peripteral, nine columns in front and rear and a peristyle round as in the so-called Basilica at Paestum. Of circular temples there were two varieties: - 1

FIG. 13.

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FIG. 18.

the columns were always in stone, and were generally built in several courses with drums or frusta, there being very few instances of monolith columns in Greek temples; the Romans, on the other hand, in their principal columns considered the monolith to be more monumental, and not only employed the finest Greek marbles to that end, but used granite and porphyry.

The favourite type of Greek temple was that known as hexastyle peripteral, of which the temple of Aphaea at Aegina, of the FIG. 20.

Doric order, is one of the best-preserved examples; on account of the width of its naos it was necessary to provide columns inside it to carry the ceiling and the roof, so that it represents the fully developed type of a Greek temple. The plan of the temple is shown in fig. 18; the elevation is given in fig. 19, representing the west front, the columns of which rest on a stylobate of three steps, and carry the entablature and pediment. Fig. 20 shows the three first columns of the flank elevation, the entablature carried by them, and the tiled roof with antefixa and crested ridge.

FIG. 21.

Fig. 21 gives the section through the stylobate, peristyle and pronaos, and half of the naos, showing the superposed columns, ceiling and roof, all based on the conjectural restoration by Cockerell. The temple of Aegina is supposed to have been erected about 500 B.C., the magnificent sculpture with which it is enriched being added c. 480 B.C. The temple was built of a fine calcareous stone from quarries close by, which was coated over with a thin layer of stucco of lime and marble dust; this enabled the masons to give finer profiles to the mouldings, and afforded a field for colour, of which the restoration is shown in Cockerell's Temple of Aegina, from which the illustrations are taken; the cymatium and the tiles covering the roof were in Parian marble.

The Greek Temples were always enclosed in a temenos, in which were other shrines, altars and treasuries; in Athens the temenos was the Acropolis, on which the temples were built; at Delphi it was in a valley on inclined ground; and in Girgenti the temples were raised on the ridge of a hill; in all these cases the Greeks accepted the inequalities of the site, and, adding art to nature, Scale of Yards FIG. 22.


united their work with that of the Creator, so that it seemed to form part of the same design. Some of the sites of the temples, such as those at Olympia, Epidaurus and Delos, were practically level, but even in those the temples and other structures were arranged in groups, thus producing a much more picturesque effect than in those of the Romans, which, when enclosed, were always FIG. 23.

planned on axial lines and raised on artificial platforms or terraces, as at Baalbek, Palmyra and Aizani, with peristyles round the raised court. The best-preserved Roman temple is that known as the Maison Carree at Nimes in the south of France, a hexastyle pseudo-peripteral temple, of which the elevation is given in fig. 22 and the plan in fig. 23. It was of the Corinthian order, and instead of a stylobate of three steps was raised on a podium II ft high with a flight of steps in front. For further descriptions a both the Greek and Roman temples see Architecture.

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Definition from Wiktionary, a free dictionary



Ryusenji temple in Osaka, Japan.


Etymology 1

From Middle English temple < Old English templ < Latin templum (an open space, the circuit of the heavens, a consecrated place, a temple), probably for *temulum akin to Ancient Greek τέμενος (témenos), a piece of ground cut or marked off, a sacred inclosure) < τέμνω (témnō), I cut).




temple (plural temples)

  1. A building for worship.
    "A temple of Zeus."
  2. (often capitalized) The Jewish temple of Jerusalem, first built by Solomon.
  3. (French), Sometimes used to describe a protestant church in French-speaking nations.
  4. Something regarded as holding religious presence.
  5. Something of importance; something attended to.
    My body is my temple.
  6. (obsolete) a body
  • 1602 : Hamlet by William Shakespeare, act 1 scene 3 lines 11-12-13-14
    For nature crescent does not grow alone
    In thews and bulks, but as this temple waxes,
    The inward service of the mind and soul
    Grows wide withal.
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The translations below need to be checked and inserted above into the appropriate translation tables, removing any numbers. Numbers do not necessarily match those in definitions. See instructions at Help:How to check translations.

Etymology 2

Temple in anatomy

From Middle English temple < Old French temple < Latin tempora (the temples), plural of tempus, (temple, head, face)




temple (plural temples)

  1. (anatomy) The slightly flatter region, on either side of the head, back of the eye and forehead, above the zygomatic arch and in front of the ear.
  2. (ophthalmology) Either of the sidepieces on a set of spectacles, extending backwards from the hinge toward the ears and, usually, turning down around them.
Related terms

External links

  • temple in Webster’s Revised Unabridged Dictionary, G. & C. Merriam, 1913
  • temple in The Century Dictionary, The Century Co., New York, 1911




  •  audiohelp, file
  • /tɑ̃pl/, /tA~pl/


temple m. (temples)

  1. A building for worship: temple, church.

Bible wiki

Up to date as of January 23, 2010

From BibleWiki

first used of the tabernacle, which is called "the temple of the Lord" (1Sam 1:9). In the New Testament the word is used figuratively of Christ's human body (Jn 2:19, 21). Believers are called "the temple of God" (1Cor 3:16, 17). The Church is designated "an holy temple in the Lord" (Eph 2:21). Heaven is also called a temple (Rev 7:5). We read also of the heathen "temple of the great goddess Diana" (Acts 19:27).

This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1 Kg 6:17); "the temple [R.V., 'house'] of the Lord" (2Kg 11:10); "thy holy temple" (Ps 791); "the house of the Lord" (2Chr 23:5, 12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (60:7); an "house of prayer" (56:7; Mt 21:13); "an house of sacrifice" (2Chr 7:12); "the house of their sanctuary" (2Chr 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (64:11); "the holy mount" (27:13); "the palace for the Lord God" (1Chr 29:1); "the tabernacle of witness" (2Chr 24:6); "Zion" (Ps 742; 84:7). Christ calls it "my Father's house" (Jn 2:16).

This entry includes text from Easton's Bible Dictionary, 1897.

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Simple English

A temple is a building where people go to practice their religion. In a temple people perform religious activities like prayers and worship of God. Thus, a temple is a general term for a house of worship. Christians usually call their religious buildings churches.

Some religions use the term temple, exclusively or alongside specific synonyms:

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