TEMPLE AT JERUSALEM. 120 TEMPLE BAB. disposition of the two preceding structures, but with an additional exterior 'Court of the Gen- tiles.' A new sioa basilica or three-aisled por- tico of vast dimensions occupied the south side of the inclosure; 'Solomon's porch' was re- erected in the form of a colonnade along the east front, in which was perhaps the 'Gate Beau- tiful' (Acts iii. '2). This temple was the one from which Christ expelled the money-changers and merchants. It was destroyed during the pillage of the city by Titus, a.d. 70, but con- trary to his orders. Under Constantine an effort on the part of the Jews to rebuild it was se- verely punished, and a contemporary writer states that a later attempt by the Emperor Julian to rebviild it was frustrated by "flames which burst from the foundations." On the temple area, called by the Arabs Haram-esh Sheri, one of the early caliphs (probably Abd- el-Melek, who reigned from 685 to 705) erected a splendid mosque, the Kubbet-es-Sakhrah, com- monly known as the 'Mosque of Omar,' and the place has ever since remained in the possession of the Moslems. All three temples must have presented an aspect of mixed architectural styles, due to the general lack of skill in the plastic arts among the Jews, and their consequent dependence on the arts of neighboring nations. Solomon's achievement was, under these circumstances, amazing in the grandeur of its general conception and the splendor of its gilding, decoration, and furniture. But it was far surpassed in scale and in magnificence of external architecture by Herod's temple. The Temple Service. The Solomonic temple was primarily intended to be a Yahweh-sanc- tuary, as is evident from I. Kings viii. 13. But during the period of the Davidic dynasty many other divinities were worshiped in it. (See e.g. Ezek. viii., II. Kings xviii., xx.) The temple of Zerubbabel appears to have been devoted solely to Yahweh. In B.C. 168 the sanctuary was ded- icated to Zeus Olympius and remained a Zeus temple for three years (I. Mace. i. 54; iv. 5'2). The magnificent temple of Herod was until the fall of Jerusalem the great centre of the Jewish sacrificial cult, having no rival except Onias's Temple (q.v. ) at Lcontopolis, and was devoted exclusively to the imageless worship of Y'ahweh. In the regal period the King was the chief priest officiating in the temple. Whether there was a ceremony corresponding to the 'seizing of the hands of Bel' by the Babylonian kings, can- not be determined. But the annual entrance into the Holy of Holies by the high priest of the Persian period may have developed out of such a custom. David set the example of appointing his own sons as priests (II. Sam. xviii. 8). There was no distinction yet between priests and Le- vites. Even in the Deuteronomie code, introduced about B.C. 620, the Levites are priests whose func- tion it is to offer sacrifices. In the Persian period a high priest was at the head of the hierarchy; and only families claiming descent from Aaron were permitted to offer sacrifices. The Levites were a class by themselves and were not allowed to present the sacrifices, while mu- sicians and doorkeepers formed a still lower class. The Levites as well as the priests were divided into twenty-four 'courses.' Next to the high priest ranked the Scgan, or captain of the temple police, then came the heads of the twenty- four courses, and a large number of other otficials. Vhile in earlier times even the common people seem to have had access to the inner court, in later times the Levites and lower ministers were forbidilen to enter it. Non-Israelites were not permitted to enter any part of the temple, but rei)resentatives of the people of Israel were re- quired to attend in turn the daily offerings in the outer court. The Tamid, or the daily offering, presented every morning and evening, was the most im- portant of the many sacrifices of a public charac- ter. The number of sacrifices was increased on Sabbaths and festivals. The ceremony was pre- ceded by lustrations and solemn choice of ofli- ciating priests. It consisted of the slaughter of the victim, the sprinkling of the blood on the altar, the removing of the blood from the altar of incense in the Holy Place, the trimming of the lamps on the candlesticks, the carrying of the dif- ferent parts of the victim to the foot of the altar, the presentation of the flour-ofl'ering, the baked meal, and the libations of wine. During the cele- br;ttion of this sacrificial service, the Shema Is- rael (Dent. vi. 4-9; xi. 13-21; and Num. xv. 37-41 ) , the Ten Commandments, and three bless- ings were pronounced by the priests. The offer- ing of incense was accompanied with prayer. Then the Levitie choir, to the accompaniment of stringed instruments, sang the psalm of the day, divided into three sections. At the end of each, priests blew three blasts on the silver trumpets, and the people prostrated themselves. This ritu- al goes back at least to Maccabean times, and the music and singing no doubt formed a part of the daily service long before sections of the present Psalter were in use. After the public sacrifice, private sacrifices began. Bibliography. The literature of the Temple is considerable. Among attempts to restore it one of the earliest is that of Villalpandus in Pradi's In Ezechielum Explicntiones (1596). Of recent discussions and restorations we may mention Meyer, Der Tempel Salomos (Berlin, 1830) ; Canina, Ricerche siiW architettura degli antichi Giudei (Rome, 1845) ; De Vogiig, Le temple de Jerusalem (Paris, 1866) ; Edersheim, The Temple, Its Ministry and Services in the Time of Christ (London, 1874) ; Fergusson, Temples of the Jews andOther Buildings on-theHaram Area{ih.. 1874) ; Robins, article in British Architect (.January, 1886) ; and the elaborate and superbly illustrated discussion of the first and second temples in Perrot and Chipiez, Histoire de I'art en Jud^e, etc. (Paris, 1889). The restoration of Zerub- babel's temple, by Chipiez, in this w'ork, is a re- markable example of constructive archicology. See also Friedrich. Tempel und Palast Salfnnos (Innsbruck, 1887) ; Schmidt, Salomon's Temple in the Light of Other Oriental Temples (Cliicago, 1902). TEMPLE BAB. A noted gateway between Fleet Street and the Strand, London, built in 1670 by Wren, and marking the boundary of the City. Here the sovereign, on entering the City, was obliged to ask from the Lord Mayor per- mission to pass. The structure was removed in 1878 to make a way for the enormous traffic and its place was supplied by the memorial bear- ing statues of Queen Victoria and of Edward VII., then Prince of Wales.
