Part 8

When the sacred ark of the Hebrews was captured by the Philistines, and brought into the house of the god Dagon, the record is: “When they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the ground before the ark of the Lord. And they took Dagon, and set him in his place again. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon and both the palms of his hands lay cut off upon the threshold.” It is added, in our present Bible text: “Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod, unto this day.”[332]

It would seem, from the words “unto this day,” that this added statement was a gloss by a later writer or copyist. The original force of the wonder was in Dagon’s being overthrown at his very shrine, falling maimed on the threshold altar of his temple. But the suggestion of the gloss is that the unwillingness of the Philistines to tread on the threshold of the temple (which appears to have been of primitive origin) did not exist among the worshipers of Dagon prior to this incident. The Septuagint adds,[333] concerning the later practice of the Philistines at the threshold, “because leaping they leap over it.”

Leaping over the threshold is at times spoken of in the Bible as if it had a taint of idolatry. Thus Zephaniah, foretelling, in the name of the Lord, the divine judgments on idolaters, says: “In that day I will punish all those that leap over the threshold.”[334] This is explained in the Targum as “those that walk in the customs of the Philistines.” Yet the Bible sometimes refers to the temple threshold as a fitting place of worship, and its recognition as a holy altar as commendable.

Ezekiel prophesies that the restored Prince of Israel “shall worship at the threshold of the gate”[335] of the Lord’s house; and he sees, in vision, “the glory of the Lord ... over the threshold of the house.”[336] Again the Lord complains of the profanation of his temple by idolaters “in their setting of their threshold by my threshold, and their door-post beside my door-post, and there was but the wall between me and them.”[337]

That it was the threshold or doorway of the tabernacle which was counted sacred, is evident from the wording of the Levitical laws concerning the offering of blood in sacrifices. “This is the thing which the Lord hath commanded, saying, What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp, and hath not brought it _unto the door of the tent of meeting_, to offer it as an oblation unto the Lord before the tabernacle of the Lord: blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto the Lord, _unto the door of the tent of meeting_, unto the priest, and sacrifice them for sacrifices of peace offerings unto the Lord. And the priest shall sprinkle the blood _upon the altar of the Lord at the door of the tent of meeting_, and burn the fat for a sweet savour unto the Lord.... Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt offering or sacrifice, and bringeth it not _unto the door of the tent of meeting_, to sacrifice it unto the Lord; even that man shall be cut off from his people.”[338]

It was _at the doorway_ of the tent of meeting that Aaron and his sons were consecrated to the holy priesthood;[339] and it was there that the bullock was sacrificed, and its blood was poured out as an offering at the base of the altar.[340] It was _at the doorway_ of that tent, above the threshold, that the pillar of cloud descended in token of the Lord’s presence, when Moses met the Lord there in loving communion, while the people stood watching from the doorways of their own tents.[341] The altar of burnt offering, at the base or foundation of which the blood of the offerings was outpoured, was itself at the doorway of the tent of meeting, and he who offered a sacrifice to the Lord offered it at that threshold.[342]

A post of honor in the temple was as a guardian of the threshold, as was also the place of a keeper of the gate. In the assignment of the priests and Levites to service, by Jehoiada the priest, in the days of Athaliah, a third part of them were in attendance at the “threshold,” and a third part “at the gate of the foundation.”[343] Later, in the days of Josiah and Hilkiah, the guardians of the threshold had the care of the money collected for the repairs of the Lord’s house.[344] And a keeper of the threshold, or of the door, of the house of God, was always mentioned with honor.[345] When the Psalmist contrasts the house of God with the tents of wickedness, he speaks of the honor of a post at the temple threshold, not of the humble place of a temple janitor, when he says:

“For a day in thy courts is better than a thousand [elsewhere]. I had rather stand at the threshold of the house of my God, Than to dwell in the tents of wickedness.”[346]

In the Temple at Jerusalem, the altar of burnt offering was before the threshold of the Holy Place; and those who came with sacrifices must stop at that threshold, and proffer the blood of their offering to the priests, who then reverently poured it out at the altar-threshold’s base.[347]

When offerings were accepted for the repairs of the temple, in the days of Jehoash, king of Judah, it is said that “Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the Lord. And the priests that kept [or guarded] the threshold put therein all the money that was brought into the house of the Lord.”[348] This would seem to decide the position of the altar as at the threshold, where “one cometh into the house of the Lord.”

An altar stood at the doorway, or before the door, of temples of later date in Phenicia and Phrygia, as shown on contemporary medals and coins.[349] And so in temples in other lands.

Among the early Christian remains unearthed in Asia Minor are indications of the former position of an altar on the threshold of a sanctuary. At the site of ancient Aphrodisias, “some of the sarcophagi of the Byzantine age are richly wrought, and although many are of Christian date, they appear to have retained the pagan devices.” At the end of one of these sarcophagi “appears an altar burning in front of a door,” standing indeed on the very threshold.[350]

An oath of peculiar sacredness among Hindoos is at the threshold of a temple, as at its primal altar. “Is a man accused of a great crime? He goes to the temple [threshold], makes his prostrations; he pauses, then steps over it, declaring at the same time that he is not guilty of the crime laid to his charge. It is therefore very common to ask a person who denies anything that he is suspected to have done, ‘Will you step over the threshold of the temple?’”[351]

Among the stories told in India of judgments at the temple threshold, is one of a thieving goldsmith, who had secreted himself in a pagoda of Vishnoo, in order to take from the sacred image one of its jewel eyes. Having obtained the precious stone, he waited for the opening of the pagoda doors in the morning, in order to escape with his booty. But as he attempted to cross the threshold, when the door was opened, he was stricken with death by Vishnoo “at the very threshold.”[352] Justice was administered at the very seat of justice.

Bloody sacrifices are still known at the temple thresholds in India, notwithstanding the prejudice of Hindoos against the shedding of blood. Within recent times an English gentleman, in an official position in India, discovered a decapitated child at the very door of a celebrated pagoda; and an investigation showed that a father had there sacrificed his son to avert an impending evil.[353]

When a famous idol was destroyed in the temple of Somnauth, during the Muhammadan conquest of India, pieces of the shattered image were sent by the conquerors to the mosks of Meccah, Medina, and Ghuznee, to be thrown down at the thresholds of their gates, there to be trodden under foot by devout and zealous Mussulmans.[354] The accursed idol fragments might be trampled on at the threshold, even while the threshold itself was counted sacred.

In Muhammadan mosks generally the threshold is counted sacred. Across the threshold proper, at the beginning of the sacred portion of the interior, “is a low barrier, a few inches high.”[355] Before this barrier the worshiper stops, removes his shoes, and steps over it, with the right foot first. In some smaller mosks a rod above the outer door-sill stands for this barrier.

Describing his visit to one of the mosks in Persia, Morier says: “Here we remarked the veneration of the Persians for the threshold of a holy place.... Before they ventured to cross it, they knelt down and kissed it, whilst they were very careful not to touch it with their feet.”[356]

On the tomb of the kings of Persia, at Com, the inscription appears: “Happy and glorious the believing one who in reverence bows his head upon the threshold of this gate, in imitation of the sun and moon.[357] All that _he_ will ask with faith in this gate, shall be as the arrow that reaches the mark.”[358] And on the tomb of Alee, son-in-law of Muhammad and one of his successors, there stands the declaration: “The angel messenger of the truth, Gabriel, kisses every day the threshold of thy gate; for that is the only way by which one can come to the throne of Muhammad.”[359]

Even among Christians in this primitive region, this reverence for the threshold as the earliest altar of the temple and the church manifests itself in various ways. Dr. Grant, an American missionary, tells of seeing the Nestorian Christians kissing the threshold of the church on entering the sanctuary for the Lord’s Day service.[360]

At Baveddeen, near Bokhara, is the tomb of Baha-ed-deen Nakishbend, the national saint of Turkestan, which is a place of pilgrimage second only to the tomb of Muhammad. “In the front of the tomb,” as a threshold, “is the famous _senghi murad_,” the “stone of desire,” “which has been tolerably ground away, and made smooth, by the numerous foreheads of pious pilgrims that have been rubbed upon it.”[361]

A peculiar sacrifice in Tibet is the disemboweling of a devotee in the presence of a great multitude, as an act of worship. An altar on which this act is performed is erected for the occasion “in front of the temple gate.”[362]

In the more sacred shrines of Japan and Korea, Shinto or Booddhist temples, pilgrim worshipers are permitted to go no farther than the threshold of the inner sanctuary. There they may deposit their offerings and may prostrate themselves in prayer, but they cannot pass beyond.

At Kitzuki, “the most ancient shrine of Japan,” multitudes of pilgrims gather for worship. They are coming and going ceaselessly, but all pause before the threshold of the inner sanctuary. “None enter there: all stand before the dragon-swarming doorway, and cast their offerings into the money-chest placed before the threshold; many making contributions of small coin, the very poorest throwing only a handful of rice into the box. Then they clap their hands, and bow their heads before the threshold, and reverently gaze through the hall of prayer at the loftier edifice, the holy of holies beyond it. Each pilgrim remains but a little while, and claps his hands but four times; yet so many are coming and going that the sound of the clapping is like the sound of a cataract.”[363] The same is true of “the great Shrines of Isé, chief Mecca of the Shintō faith,”[364] of those of famous Nikkō, and of other centers of worship.[365]

4. TEMPLE THRESHOLDS IN AFRICA.

The oldest temple discovered in Egypt is little more than a doorway with an altar at its threshold, and with a stele on either side of the altar. This temple is near the base of the stepped pyramid of Meydoom, dating back probably to the beginning of the fourth dynasty.[366]

Later, in Egypt, as in early Babylonia, the doorway, above the threshold, had peculiar sacredness, in the temples and in the approaches to the under-world. The pylon, or propylon, of an Egyptian temple, was a monumental gateway before the temple, and exalted honor attached to it. It frequently gave its name to the entire temple.[367] The side towers of this gateway are said to have represented Isis and Nephthys, and the door itself between these towers stood for Osiris, the judge of the living and the dead.[368]

There was indeed a temple in Thebes which bore the name of “Silver Threshold.” This temple “is mentioned in the time of the twenty-first dynasty; and it cannot have been earlier than the eighteenth dynasty, when silver was growing cheaper in Egypt.”[369] But the prominence of the “threshold” in the designation of the “temple” is aside from the question of the time of the use of silver.

“The winged sun disk was placed above all the doors into the temples, that the image of Horus might drive away all unclean spirits from the sacred building.”[370] These overshadowing wings marked the special sacredness of the doors beneath them.

When an Egyptian priest opened the door of the shrine–the holy of holies of the temple–he must prostrate himself at the threshold in reverent worship. “According to the Theban rite, ... as soon as he saw the image of the god he had to ‘kiss the ground, throw himself on his face, throw himself entirely on his face, kiss the ground with his face turned downward, offer incense,’ and then greet the god with a short petition.”[371] This priestly worship was at the threshold of the shrine.

The Egyptian idea of the future life, and of the world beyond this, had marked correspondences with the Babylonian. Osiris presided over the under-world, as, indeed, he was the chief object of worship in this.[372] He had been slain in a conflict with evil, and in his new life he was the friend and helper of those who struggled against evil.[373] He was in a peculiar sense the door of the life beyond this, “Osiris, opening the ways of the two worlds;”[374] and those who passed that door safely were identified with himself in the under-world.[375]

A closed door toward the west, in a tomb, represented the deceased on his way to Osiris.[376] And as shown in the “Book of the Dead” the approach to Osiris was by a series of doors, which could be passed only by one who showed his identification with Osiris, and his worthiness as such.[377] At the entrance to the Hall of the Two Truths, or of the Two-fold Maāt,[378] as the place of final judgment, the deceased was challenged by the threshold of the door, by the two side-posts, by the lock, by the key, and by the door itself; and he could not pass these unless he proved his oneness with Osiris by his knowledge of their names severally.[379]

A saint’s tomb, called a _wely_, is a common place of worship in Egypt. Sometimes a mosk is built over it, and sometimes it serves as a substitute for a mosk, where no mosk is near. “At least one such building forms a conspicuous object close by, or within, almost every Arab village;” and these tombs are frequently visited by those who would make supplication for themselves, or intercession for others, or who would do a worthy act, and merit a correspondent blessing. “Many a visitor, on entering the tomb, kisses the threshold, or touches it with his right hand, which he then kisses.”[380] Similar customs prevail in Arabia and Syria.

At Carthage, which was a Phenician colony but which impressed its character on northern Africa, the chief temple gave prominence to the threshold, rising in steps as an altar before a statue of the Queen of Heaven. Virgil, describing the arrival of Æneas at the court of Queen Dido, says:

“There stood a grove within the city’s midst, Delicious for its shade; where when they came First to this place, by waves and tempest tossed, The Carthaginians from the earth dug up An omen royal Juno had foretold That they should find, a noble horse’s head; Thus intimating that this race would shine, Famous in war, and furnished with supplies For ages. Here the great Sidonian queen A temple built to Juno, rich in gifts, And in the presence of the goddess blessed. A brazen threshold rose above the steps,[381] With brazen posts connecting, and the hinge Creaked upon brazen doors.”[382]

The churches of Abyssinia always stand on a hill, and in a grove–like the temple at Carthage. “When you go to the church you put off your shoes before your first entering the outer precinct.... At entry, you kiss the threshold and two door-posts, go in and say what prayer you please; that finished you come out again, and your duty is over.”[383]

The yard of an Abyssinian church has been compared to “the _lucus_ or sacred grove of the pagan temple.” “The church itself is square, and built of stone with beams stuck in to support them. At the porch, the wooden lintels, which the pious kiss with intense earnestness,–in fact, kissing the walls and lintels of a church is a great feature in Abyssinian devotion, so much so that, instead of speaking of ‘going to church,’ they say ‘kissing the church,’–are carved with quaint and elaborate devices.”[384]

At Yeha, near Aksum, are the remains of a ruined temple, within the area of which a church was at one time built. “In front of the vestibule stood two rude monoliths, at the base of one of which is an altar with a circular disk on it, presumably, from the analogy of those at Aksum, for receiving the blood of slaughtered victims.” Obviously, the altar of this temple was at its threshold.

Marriages are said to be celebrated in Abyssinia at the church door–the wedding covenant being thus made before the threshold altar.[385]

And so in the earlier temples of Egypt, of Carthage, and of Abyssinia, and in Christian and Muhammadan places of worship, the doorway is held sacred, and, most of all, the threshold, or “floor of the door.”

5. TEMPLE THRESHOLDS IN EUROPE.

Traces of the primitive sacredness of the doorway and the threshold, in places of worship, are to be found in Europe, ancient and modern, as in Asia and Africa.

The term “threshold” occurs in such prominence in connection with temples, in the earliest Greek literature, as to show that its primitive meaning included the idea of altar, or of sanctuary foundation. Thus the House of Zeus on Olympus is repeatedly spoken of as the “House of the Bronze Threshold.”[386] In these references, “the nature of the occurrences, the uniformity of the phrase, the position of the words in the verse, all point to this as an old hieratic phrase, and the meaning evidently is, ‘the house that is stablished forever.’”[387]

This term “bronze threshold” occurs more than once in reference to the temple-palace of Alcinoüs.[388] Tartarus is described as having gates of iron and a “bronze threshold.”[389] Night and day meet as they cross the “great threshold of bronze;” and Atlas upholds heaven at the threshold of the under-world.[390]

The treasures of Delphi are described as “within the stone threshold of the archer god, Phoebus Apollo, in Rocky Pytho.”[391] And he who seeks counsel at that oracle is spoken of as one who crosses “the stone threshold.”[392]

In Sophocles’ “Oedipus at Colonus” the Athenian warns the stranger Oedipus that he is on holy ground, in the realm of Poseidon, and that the spot where he now treads is “called the brazen threshold of the land, the stay of Athens.”[393] In other words, the bronze threshold is an archaic synonym for the enduring border, or outer limit, of spiritual domain.

This prominence given to the threshold in earlier Greek literature is not, it is true, continued in later writings; yet there are traces of it still in occasional poetic references to the “threshold of life,” and the “threshold of the year,” and the “threshold of old age.” When Homer refers “to houses, to rooms in houses, or to courtyards, the ‘threshold’ is constantly spoken of: a man steps over a threshold, stands at a threshold, sits at a threshold, etc. And so important is the threshold that its material is almost regularly mentioned; it is ash, oak, stone, bronze, etc. In later times all these locutions disappear; men go through doorways, enter, stand in porches, etc., instead.”[394] Yet it is the archaic use that points to the primitive prominence of the threshold.

In historic times, however, as in earlier, the altar of sacrifice was to be found, in Grecian and Roman temples, near the threshold of the door. While there were smaller altars, for the offering of incense and bloodless sacrifices, in the interior of temples, the larger and more important altars, for the offering of animal sacrifices, whether of beasts or of men, were before the temple, in front of the threshold,–_bomoi pronaoi_.[395]

A ruined temple of Artemis Propylæa, at Eleusis, shows the main altar immediately before the threshold, between the antæ. The altar of the temple of Apollo at Delphi was in a like position; as shown in the fact that “when Neoptolemus is attacked by Orestes in the vestibule of the temple at Delphi, he seizes the arms which were suspended by means of nails or pins from one of the antæ, takes his station upon the altar, and addresses the people in his own defense.”[396]

When the “priest of Jupiter, whose temple was before the city” of Lystra, would have given divine honors to Paul and Barnabas, he brought the garlanded oxen “unto the gates,” to sacrifice them there. At the gate of the city, within which the supposed gods were to be found, seemed the proper place of sacrifice.[397]

There are references in classic story, as in Babylonian legends, in Phenician and Syrian beliefs, and in the Hebrew prophetic visions, to life-giving waters flowing out from under the threshold of the sanctuary. In the garden of the palace-temple of Alcinoüs “are two springs, the one ripples through the whole garden, the other opposite it gushes under the threshold of the courtyard to the lofty house, and from it the citizens draw their water.”[398] On “the apple-growing shores of the Hesperides,” where Atlas upholds “the holy threshold of heaven,” according to the poets, “springs of ambrosia pour from the chamber of Zeus, from his bedside,” and give a rich blessing to the life-giving earth.[399] And of Delphi it is said: “Going toward the temple we come upon the spring Cassotis: there is a low wall about it, and you ascend to the spring through the walls. The water of this Cassotis they say sinks underground, and in the shrine of the god [Apollo] makes the woman prophetic [is inspiration to her.]”[400]

In the early churches of Europe, the threshold marked a sacred boundary of the edifice, to cross which indicated a certain covenant right to participate in the privileges of the house of God. As the structure of the churches changed, in the progress of the centuries, the threshold of the sanctuary came to be in a different portion of the building, or series of buildings; but its sacredness remained, wherever it was supposed to be. The term “altar” also changed, from the border line of the place of worship, to the holy table within the sanctuary.