When a man among these tribes is in peril of his life, pursued by an enemy, he can similarly make an appeal for sanctuary at the threshold altar of a shaykh’s tent, with a like outpouring of the blood of an animal brought by him; and protection must be granted him by the shaykh. It is as though he had laid hold of the “horns of the altar.” So, again, when a man would be reconciled with an enemy who has cause for bitter hostility, he goes to the tent of that enemy and sacrifices an animal at the threshold, with an appeal for forgiveness. This offering of a threshold sacrifice secures his safety. In other portions of Arabia this same idea finds a different but similar expression. “With bare and shaven head the offender appears at the door of the injured person, holding a knife in each hand, and, reciting a formula provided for the purpose, strikes his head several times with the sharp blades. Then drawing his hands over his bloody scalp, he wipes them on the door-post. The other must then come out and cover the suppliant’s head with a shawl [covering the offense, in covering the offender], after which he kills a sheep, and they sit down together at a feast of reconciliation.”[159] A record on a Babylonian clay tablet, of the twenty-eighth year of Nebuchadrezzar, affirms that “on the second day of the month of Ab” a certain “Imbiʿa shall bring his witness to the gate of the house of the chief Bel-iddin, and let him testify” as to a certain matter.[160] The gate of the chief man, or local magistrate, would here seem to have been the recognized court of justice. In the palace ruins at Persepolis and Susa, the great doorways show, in their architecture, the influence of Babylonia, Assyria, and Egypt. And in the relief sculpture of those doorways there is seen a representation of “the king sitting on his throne rendering justice at his palace gate.”[161] At one of the gates of modern Cairo, the writer has seen a venerable Arab sitting in judgment on a case submitted to him by the contestants. And such a scene may be often witnessed at the gates of an Oriental city. In accordance with this primitive idea, it became a custom in India for one who would obtain justice from another to seat himself at the door of a house, or a tent, and refuse to move from that position until he starved to death, unless his claim were heeded. If the suitor died at the door, or the household altar, the sin of his death rested upon the householder. The suitor’s blood cried out against the evil-doer.