Temple, Frederick, 1821-1902, Anglican prelate, archbishop of Canterbury, b. Santa Maura, one of the Ionian Islands. A fellow of Balliol College, Oxford, he was ordained a priest in 1847. He was an advocate of educational reform and schooling for the poor, and from 1848 to 1857 he worked in the government education dept. He was appointed headmaster of Rugby in 1857. An essay published in the controversial Essays and Reviews (1860) awakened suspicions that Temple leaned toward radicalism. When Gladstone nominated him (1869) to the bishopric of Exeter there was much protest. However, he was consecrated in that year and in 1885 was made bishop of London. In his later years he was often in conflict with the High Church party. In 1896 he was created archbishop of Canterbury, and a year later he and the archbishop of York issued the official rebuttal to the papal encyclical that denied the validity of Anglican orders. His works include The Relations Between Religion and Science (1885).

See Memoirs of Archbishop Temple by Seven Friends (ed. E. G. Sandford, 2 vol., 1906).

Temple, Richard Grenville-Temple, Earl, 1711-79, British statesman; elder brother of George Grenville and brother-in-law of William Pitt, 1st earl of Chatham. He succeeded to his mother's peerage in 1752. He was closer to Pitt than to his brother and, as first lord of the admiralty (1756-57) in the Pitt-Devonshire ministry and lord privy seal (1757-61) under Pitt and the duke of Newcastle, gave strong backing to Pitt's war policy. He also joined Pitt in vigorous opposition to Grenville's ministry (1763-65), financing John Wilkes in his attacks upon the government. However, when Pitt (by then Lord Chatham) formed another ministry in 1766, Temple quarreled with him and allied himself with Grenville. After Grenville's death (1770) he was reconciled with Chatham.
Temple, Shirley, 1928-, American child film star, b. Santa Monica, Calif., as Shirley Jane Temple. She started in movies at three-and-a-half and starred in her first feature (Stand Up and Cheer!) in 1934. An accomplished singer and dancer, little Shirley, with her golden curls, dimples, and dazzling smile, became one of the era's best-loved personalities and a Hollywood box-office champion. Her many screen hits include Little Miss Marker (1934), The Little Colonel (1935), Curly Top (1935), Dimples (1936), Heidi (1937), and Rebecca of Sunnybrook Farm (1938). Adolescence brought a halt to her stardom, although she had roles in several 1940s films and appeared on television in the late 1950s and early 60s. She married businessman Charles Black in 1950 and, as Shirley Temple Black, became active in Republican politics, serving as a delegate to the United Nations (1969-70), U.S. protocol chief (1976-77), and ambassador to Ghana (1974-76) and Czechoslovakia (1989-92).

See her autobiography (1988); R, Windeler, The Films of Shirley Temple (1995); studies by R. Windeler (1976), A. Edwards (1988), and C. Fiori (1997).

Temple, Sir William, 1628-99, English diplomat and author. He was married in 1655 to Dorothy Osborne. They settled in Ireland, and in 1661 Temple entered the Irish parliament. He moved (1663) to England, served on various diplomatic missions, and was made a baronet (1666). In 1668 he negotiated with great skill and speed a triple alliance with the Netherlands and Sweden to check the power of France. He became (1668) ambassador to The Hague but was secretly recalled (1670) after Charles II had concluded the secret Treaty of Dover with Louis XIV. He was reappointed (1674) at the conclusion of the unpopular English-Dutch war and negotiated the marriage (1677) of William of Orange to Princess Mary of England. Temple several times refused to become secretary of state, but he did promote a reorganization (1679) of the privy council. After this proved a failure, he retired (1681) to his estate, Moor Park, in Surrey, and devoted his time to writing. He produced a number of political works and essays. Jonathan Swift, who was Temple's secretary for various periods in the 1690s, helped prepare his letters (1700-1703) and memoirs for publication (parts of both had earlier unauthorized publication). Temple's essay, Of Ancient and Modern Learning (1690), precipitated the famous "ancients versus moderns" controversy, which caused Swift to write The Battle of the Books (1697). Temple's style in his personal essays was long considered a model of balanced and polished prose.

See his life and works (1814); biographies by H. Woodbridge (1940, repr. 1966) and R. C. Steensma (1970).

Temple, William, 1881-1944, archbishop of York (1929-42) and archbishop of Canterbury (1942-44); son of Frederick Temple. At Balliol College, Oxford, he became (1904) president of the Oxford Union. He was fellow and lecturer in philosophy (1904-10) at Queen's College, Oxford, and in 1909 was ordained a priest. Temple served as headmaster (1910-14) of Repton School and as rector (1914-17) of St. James's, Piccadilly. He joined the Life and Liberty Movement, which strove for an autonomous Church of England; the goal was achieved in part by the Enabling Act of 1919. He was canon (1919-21) of Westminster and bishop (1921-29) of Manchester. He was made archbishop of York in 1929, and in 1942 he became archbishop of Canterbury. Keenly interested in social and economic reform, he was a friend of labor and the first president (1908-24) of the Workers' Educational Association. His leadership in the movement to form a world council of churches was outstanding. Among his numerous publications are Christianity and the State (1928), Nature, Man, and God (1934), and The Church Looks Forward (1944).

See F. A. Iremonger, William Temple, Archbishop of Canterbury (1948, abr. 1963); J. F. Fletcher, William Temple, Twentieth Century Christian (1963); A. M. Ramsey, An Era in Anglican Theology (1960).

Temple, city (1990 pop. 46,109), Bell co., central Tex.; inc. 1882. In a rich blackland region, Temple has grain and textile mills, railroad shops, and plants that make computer printers and terminals, furniture, and school and office supplies. Several state and federal agencies have agricultural research centers there. A campuse of the Texas A&M Health Science Center College of Medicine is in the city.
temple, edifice or sometimes merely an enclosed area dedicated to the worship of a deity and the enshrinement of holy objects connected with such worship. The temple has been employed in most of the world's religions. Although remains of Egyptian temples of c.2000 B.C. show well-defined architectural forms, it seems likely that temples were hewed in living rock at a still earlier age: the cave temples of Egypt, India, China, and the Mediterranean basin may be viewed as later developments of such primitive shrines.

Egyptian Temples

In Egypt in the New Kingdom impressive rock temples were hewed from cliffsides, the finest being the great temple of Abu-Simbel constructed by Ramses II. In the developed structural temples of Egypt a doorway, flanked by monumental towers or pylons, led to an unroofed open court, generally surrounded on three sides by a colonnaded passage. Beyond the court lay the majestic hypostyle hall and a variety of chambers preceding and surrounding the holy of holies. From the temple entrance to this innermost sanctuary the various units diminished progressively in size and height, while the direct outside light was also reduced. The typical temple later accumulated additional pylons, courts, and rooms, the entire group being enclosed by a massive wall. Only monarchs and priests had access to the chambers beyond the hypostyle hall. The New Kingdom was the most active period of temple construction, although the grandest temple, that of Amon at Al Karnak, was begun much earlier.

Babylonian and Assyrian Temples

In the ancient Babylonian and Assyrian periods of W Asia the temple, or ziggurat, was a square pyramidal structure about 300 ft (90 m) high built up in successive, inclined terraces, sometimes as many as seven; with accessory buildings it was enclosed by walls. At its summit was a chamber that served both as a shrine and for astronomical observations. Glazed colored bricks faced the walls.

Jewish Temples

The temple of Solomon at Jerusalem, the only known monumental structure of the ancient Hebrews, consisted, according to biblical descriptions, of entrance pylons, courts, and a naos, a large rectangular chamber, giving entrance to the holy of holies, which housed the Ark of the Covenant. Its several destructions and reconstructions (one by Herod in 20 B.C.) have rendered unrecognizable any remains of the original edifice. The workmanship, characteristically Phoenician, was of stone, timber, and metal. The temple of Herod, to which Jesus went, was destroyed A.D. 70; its ruins have symbolized to the Jews their dispersion.

Greek Temples

The Dorian immigration (before 1000 B.C.) was a prelude to the building of Greek temples, at first made of timber and sun-dried brick. The superb stone and marble buildings on a defined floor plan were achieved in the middle of the 6th cent. B.C., although the most perfect examples, like the Parthenon (5th cent. B.C.), came later. The Greek temple customarily stood in a temenos, or sacred enclosure, along with accessory shrines, colonnades, and buildings housing the temple treasures. It was built not as a place for assembled worship but as the dwelling for the deity, whose colossal sculptured representation was placed in the naos, and illuminated by the daylight entering through the tall entrance portal. In larger temples, to support the roof lintels, two interior rows of columns divided the naos into nave and side aisles.

Roman Temples

The Roman temple, while based upon the Greek type, retained elements from Etruscan architecture, as in its deep front portico and its elevation upon a high base, or podium, whose wings extended forward to flank the broad entrance steps. The Maison Carrée at Nǐmes, France (1st cent. B.C.), the best-preserved Roman temple, is the common pseudoperipteral type, with engaged columns or pilasters attached to its walls. Unlike the long narrow Greek naos, the Roman cella was nearly square in plan. Of the polygonal and circular temples the circular pantheon at Rome (2d cent. A.D.) with its magnificent dome is the most remarkable. Many temples, particularly those of the Eastern colonies, as at Baalbek in Syria, had magnificent settings of entrance courts enclosed by colonnades.

Indian Temples

In India the most ancient remaining temples are the rock-hewed monuments of the Buddhist period (c.255 B.C.-c.A.D. 300); important groups exist in W India, east of Mumbai. The typical interior is a vast cave divided by lavishly sculptured rock piers into nave and aisles; the sculptured facade, hewed from the cliff face, has a single huge opening to admit light. The principal Indian temples are gradual accretions around a sacred site, forming a religious center comprising shrines, cells for priests, and accommodations for pilgrims. The expression of symbolism is of paramount importance in both structure and ornaments.

Far Eastern Temples

In China the characteristic temple differs from the form of a dwelling only in its size and richness. Besides the temple a Buddhist monastery includes a relic shrine, a pagoda, a library, and quarters for the monks. In Japan the temple harmonizes with the picturesque landscape in which it is set, with architectural emphasis on an unsymmetrical grouping of torii (sacred gateways), shrines, pagodas, and terraces.

Further Reading

See also Greek architecture; Roman architecture; Indian art and architecture; Chinese architecture; Japanese architecture; pre-Columbian art and architecture.

Temple, the, district of the City of London, England. The name refers to two of the four Inns of Court, the Middle Temple and the Inner Temple. The Temple was originally the English seat of the famous order of Knights Templars. The Inner Temple hall and library and the Temple Church—a Norman round church dedicated in 1185—have been restored in their original styles following severe damage in World War II. The Temple Bar is the gate designed by Christopher Wren c.1672 on the site of the bar or chain that marked one of the entrances to the City of London. The Bar was removed in 1878 and is now in Theobalds Park near Waltham; there is a monument on the old London site, at the junction of Fleet St. and the Strand. Here the lord mayor officially receives personages from outside the City. In the 17th and 18th cent. heads of traitors were displayed there.
Grandin, Temple, 1947-, American animal scientist and industrial designer, b. Boston, grad. Franklin Pierce College (B.A., 1970), Arizona State Univ. (M.S., 1975), Univ. of Illinois (Ph.D., 1989). Diagnosed with autism as a child, she was sent to specialized schools that enabled her to utilize her high IQ. Likening autistic individuals' extreme sensitivity to sensory stimulation and other traits to those possessed by animals, she has worked to improve conditions for livestock, ensuring that their lives and deaths are as free from fear as possible. The humane methods she developed to handle food animals, e.g., high rounded chutes, and the industry guidelines she created have bettered conditions for livestock while simultaneously imcreasing plant efficiency. Grandin is also an advocate for the autistic; she has lectured widely and developed a "squeeze box," used to soothe autistic people. A professor at Colorado State Univ., she has written several books, among them Unwritten Rules of Social Relationships (with S. Barron, 2005), Animals in Translation (with C. Johnson, 2006), and Animals Make Us Human (2009).

See her Emergence: Labeled Autistic (with M. M. Scariano, 1986, repr. 1996), Thinking in Pictures and Other Reports from My Life with Autism (1995), and The Way I See It: A Personal Look at Autism and Asperger's (2008); A. W. Sacks, An Anthropologist on Mars (1995).

The menorah (מְנוֹרָה), is a seven-branched candelabrum and has been a symbol of Judaism for almost 3000 years. It was used in the ancient Holy Temple in Jerusalem. Lit by olive oil in the Tabernacle and the Temple, the menorah is one of the oldest symbols of the Jewish people. It is said to symbolize the burning bush as seen by Moses on Mount Horeb (). lists the instructions for the construction of the menorah used in the temple:
31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. 32 And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof; 33 three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick. 34 And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof. 35 And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. 36 Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. 37 And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it. 38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall it be made, with all these vessels. 40 And see that thou make them after their pattern, which is being shown thee in the mount.

The construction of the temple menorah was considered a religious order in Judaism.


The Menorah is also a symbol closely associated with the Jewish holiday of Hanukkah. According to the Talmud, after the desecration of the Jewish Temple in Jerusalem, there was only enough sealed (and therefore not desecrated by idolatry) consecrated olive oil left to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days which was enough time to make new pure oil. The Hanukkah menorah therefore has eight main branches, plus a ninth branch set apart for the Shamash (servant) light which is used to start the other lights. This type of menorah is called a hanukiah in Modern Hebrew.


The Torah states that God revealed the design for the menorah to Moses. According to some readings, Maimonides stated that the menorah in the Temple had straight branches, not rounded as is often depicted. Jewish depictions of the menorah dating back to Temple times, along with the depiction on the Arch of Titus showing the Romans taking the looted Menorah to Rome after the Temple's destruction, contradict this claim.


The fate of the menorah used in the Second Temple is recorded by the Jewish historian Flavius Josephus, who states that it was brought to Rome and carried along during the triumph of Vespasian and Titus. A depiction of this event is preserved on the Arch of Titus that still stands today in Rome. This bust represents the best known image of what the menorah in the Temple looked like. As such it is this depiction of the Menorah which appears on Israel's Coat of Arms.

The menorah probably remained in the Temple of Peace in Rome until the city was sacked. The first sacking was by the Visigoths under Alaric I in 410 CE.

Most likely, the menorah was looted by the Vandals in sacking of Rome in 455 CE, and taken to their capital, Carthage. The Byzantine army under General Belisarius might have removed it in 533 and brought it to Constantinople. According to Procopius, it was carried through the streets of Constantinople during Belisarius' triumphal procession. Procopius adds that the object was later sent back to Jerusalem where there is no record of it, although it could have been destroyed when Jerusalem was pillaged by the Persians in 614.

Modern use

Many synagogues display either a menorah or an artistic representation of a menorah. In addition, synagogues feature a continually-lit lamp in front of the Ark, where the Torah scroll is kept. Called the ner tamid, this lamp represents the continually-lit menorah used in Temple times. A menorah appears in the coat of arms of the State of Israel based on the depiction of the Menorah on the Arch of Titus in Rome, Italy.

In other cultures

The kinara is a seven-branch candleholder associated with the African American festival of Kwanzaa. One candle is lit on each day of the week-long celebration, in a similar manner as the menorah during Hanukkah.



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