What’s A Temple?

Lists typically don’t make for electrifying reading. Ancient lists in unknown languages less so. But in House Most High, A.R. George’s compilation of ancient Mesopotamian temple lists, the lists offer multiple insights into the structures of ancient religion.

Topographical lists show the geographic distribution of temples; “theological” lists, lists of temples organized by the names of deities, give some insight into the most popular gods and goddesses, and into the associations that they had with one another. 

George give particular attention to lists of ceremonial temple names (different from the popular names), which, he explains, “often express ideas about the cosmological place and function of the ancient Mesopotamian temple.” e.an.da.s.a, for instance, means “House
which Rivals the Heavens” (59). Many are named for the resident god, but there are many other titles that show the varied meanings associated with ancient temples.

A smattering of other ceremonial names will illustrate, and will perhaps offer some aid to emergent church-planters: “Hall of the Harp”; “Hall where the Weapon is Hung”; “House of Pure water” or “Shining House of Stormy Water”; “House of Sighs”; “House, Netherworld”; “Booming Drum”; “House of Teeming Cattle”; “House of Heaven” or “House of Heaven and Underworld”; “House of the Throne”; House of the Exalted Judge”; “Exalted Mound”; “House of the Shepherd”; “House of Jars”; “House which Smites the Wicked”; “House of Decrees” or “House of Decisions”; “Dread House”; “House Draped in Linen”; “Skilfully-Built House”; “Station of the Divine Heptad”; “House of the Mountains”; “House which Exterminates the Mountains”; “House of the River Ordeal”; “Exalted Gate”; “Quay of the Sea”; “Place of the Food Offerings”;  “Grand Garden”; “House of the Deluge”; “House Worthy of the Hero”; “House of Life”; “House of Rest”; “House of Truth”; “House of Fifty Anzu-Birds”; “House where Bread Portions are Baked”; “Pen of Lions and Wild Beasts.”