In Egypt, too, the gods had their shrines, though these were usually boats which on the days of festival floated over the sacred lakes. Arks, however, were not unknown, and, as in Babylonia, contained the images of the gods. Sometimes, however, in Babylonia and Assyria, the ark, like that of Israel, had no image within it: the stone coffer, for instance, found by Mr. Hormuzd Rassam in the inner sanctuary of the little temple of Balawât contained two tables of alabaster on which the annals of king Assur-nazir-pal were engraved. The native workmen who discovered them naturally saw in them the two tables of stone which had been similarly placed by Moses in the ark (Deut. x. 5).[203] The parallelism between the temples and ritual of Israel and of Babylonia is indeed close. The temple itself was of the same square or rectangular form. Outwardly it presented the appearance of a huge box. Within were the forecourt and court, while at the back came the Holy of Holies, with its altar and ark. There was, however, one distinguishing feature in the Babylonian temple which was lacking in the Hebrew tabernacle. That was the great tower which mounted up towards heaven, and the topmost stage of which seemed to approach the gods. In the absence of a tower the Hebrew tabernacle agreed with the temples of Canaan. The Israelitish altars found their counterpart in Babylonia. So, too, did the table of shewbread, which similarly stood in the sanctuaries of the Chaldæan deities. The sacrifices and offerings were also similar. Babylonia had its daily sacrifice. its ‘meal-offering,’ and its offerings for sin; the same animals that were sacrificed to Yahveh were sacrificed also to Bel; and the Babylonian worshipper sought the favour of his gods with the same birds and the same fruits of the field. Oil, moreover, was used for purposes of anointing, and herein the ritual of Babylonia and Israel differed from that of Egypt, where oil was not employed.[204] The contrast between Egypt and Israel, indeed, in the details of religious service was as great as the agreement in this respect between Israel and Babylonia. The children of Israel had never forgotten their Asiatic origin; throughout their long sojourn in Goshen they had preserved their old culture and habits of thought as tenaciously as they had preserved their language. Between them and the Egyptians, on the contrary, there had been antagonism from the outset. And this antagonism was accentuated by their lawgiver, who was naturally anxious to turn their thoughts from ‘the fleshpots of Egypt,’ and to prevent them from lapsing into Egyptian idolatries. Even the Egyptian legend of the Exodus bears witness to this fact.