The protection of the stranger may anticipate his arrival at the tent of his ho.st. It is not un- common for one in danger to shelter himself under the name of some powerful chief, whose ilalchil lie claims to be. It is then the duty of all to assist him in reaching his protector's dwelling: any injury done to him is regardeil as an outrage uiiou the honour of the man who, his name thus invoked, has become the stranger's patron and avenger. Thus are deliverance and safety found in 'the name of the Lord' (Pr I8'», Jl 2"-, Ac 2-', Ito 10" etc.).
The guest may claim entertainment for three days and three nights ; and for so long the host may require him to stay. This latter right, although seldom exercised, is always acknow- ledged. Should the stranger remain lieyond this period, he may be put to some useful work — a provision, probably, against idlers and hangers-on. Permanent abode in the dwelling of his liostlPs 23°) the guest may secure only by becoming identified with the family thiough marriage or adoption. See Ger.
The religiouB significance and origin of these customs is suggested by the name universally given to the stranger entertained. He is 'the guest of God,' dnif Ullah, that is, one for whom loyalty to God demands hospitable treatment. The Ar.ab is himself a sojourner with God, under the blue canopy of His mighty tent. All that comes to him, whether by robber raid or natural increase of his Hocks, he takes as the gift of God, the Generous and Bountiful ; in the stranger whom night-fall brings to his tent, he sees a fellow-guest, to be treated according as God has dealt with him- self. The spirit in which the obligation is accepted is well expressed in the proverb, ' He who has bread is debtor to him who has none ' ; which, in turn, suggests comparison with Ro 1".
The rights of asylum, associated with temples and holy places, are survivals from the times when, by retreat to the sanctuary, direct appeal was made for the protection of the deity tnere wor- shipped ; and in certain temples these refugees, guests receiving the gods' hospitality, were organized for sennce. Ezekiel (44') denounces this practice, which had obtained a hold even in Jeru- salem ; and the Phoenician inscription at Larnaca att'ords evidence of its existence among surrounding nations. With the movement of the peoples, there
HOSPITALITY, HOST
HOST OF HEAVEN, THE 429
prew up the idea that in migrating to any country It was wise to submit to tlie god of the land, and to claim his protection, since oiilj' by liis favour, and as liis guests, might they continue to dwell there. This was the relation in which Israel stood to God. All directions for the generous treatment of the i)Oor and the stranger are based upon recognition of this fact (E.\ '22^' 23», Lv 19^-" 25-^, Dt 1U'» US' 15', 2 Ch 7»). To use the stranger ill was to insult the god on whose hospitality he was thrown. See Ger.
The ties established between host and guest by rating together carry us back to the days when all worshippers of a god were believed to partake with their deity in the sacrificial feast. Traces of this idea are ujund in Lv 3'"* witli 7" and Dt 27'. Admission to this meal signified acknowledgment of the bond between the one so adinitted and the god, and therefore that of brotherhood in the common faith. This involved sacred obligations of mutual help and protection. And it is interest- ing to note that the animal killed by the Arab for the entertainment of his guest still bears the ancient name dhabihah, ' sacrifice ' ; and to the feast thus provided every member of the tribe may come freely, uninvited, as a simple matter of right {BS 236, 247, 260, 439).
These considerations cast over the customs of hospitality the spell of antiquity and of religious sanction, than which nothing could more power- fully afiect the mind of the Orient. This influence is seen in the practice of sealing friendship in a common meal, e.rf. Gn 26*', and esp. 31**. Israel was thus beguiled into a covenant vnth the Gibeonites(Jos 9"), which held good notwithstand- ing discovery of their deceit. The bitterness of the Psalmist s lot is accentuated by the fact that one who had eaten of his bread lifted up the heel against him (Ps 41'). Old Testament illustrations of ancient hos[)itality are found in Gn IS'"' 19'"', E.\ 2--", .Jg 13'^ Ps 23» ; Rahab received the reward of hospitality in the safety of herself and her rela- tions (Jos 2). The outrage on hospitality com- mitted by the inhabitants of Gibeah was terribly avenged (Jg 20).
There are two apparent violations of hospitality mentioned with approval. One is the case of Joali, who claimed asylum in the tent of the Lord, and who was slain there by Solomon's order. But Joab had put himself beyond the pale of this benign law by his own breach of its most solemn obligations (1 K ^■^). The other is that of Jael, who drove the tent-peg through the head of her sleeping guest. It ma}' be taken as evidence of the fearful degeneracy and lawlessness of these times, that this dastardly action finds honourable mention in a .song of praise. But, whUe applauded in the excitement of triumph by those whom it so largely helped, the deed was one which, in calm judgment, would be pronounced infamous.