(ad) A special group of symbolical actions ex- presses the establishing of a relation between per- sons. This is above all symbolized by the giving of the hand: 2 K 10 (‘ give me thine hand then’), Ezr 10 (‘and they gave their hand’), Jer 50, (Dyke US. bey 3, Pa (ON Gad dee eles ROS ha 1Ch 294 the giving of the hand by the vanquished is the sign of submission, and thus a pendant to the placing of the conqueror’s feet upon his neck (Jos 104»), An alliance is likewise cemented by the one party laying hold of the right hand of the other: Is 41% 451, Ps 73% (cf. 80!%).—The con- cluding of an agreement was also symbolized by a common meal (Gn 26" 3154, Ex 244, 2 § 3%), and it is very natural to find that on such an occasion not only bread (Jos 91, cf. v.5>) but, above all, salt was eaten. For salt serves to keep other articles from putrefaction and consequent destruc- tion, and might thus fittingly point to the security of the agreement. The same is still the practice among the modern Arabs (d’Arvieux, Merkwiirdige Nachrichten von einer Reise, etc., Bd. iii. p. 164f.), and hence the OT speaks of the ‘salt of the cove- nant’ (Lv 2}8) and of ‘a covenant of salt’ (Nu 18”, 2 Ch 13°").—The establishing of a connexion with a property is indicated by a man casting one of his shoes upon it (Ps 60 || 108%. See art. SHOE in vol. iv.). This is based upon the fact that walking upon a piece of ground is a sign of pro- prietorship. We may recall the Roman custom of bringing before the praetor a clod of earth from the field which one claimed as his property.—A certain relation was established also when Elijah the prophet cast his mantle upon Elisha (1 K 19%). A special meaning may be discovered in this act, namely, the investiture with the prophetic mantle (2 K 218, ef. Is 20%). So the covering of a woman with one’s mantle (Ezk 168, Ru 3°) expresses the intention of becoming her protector par excellence, i.e. of marrying her. This is the interpretation already given to Ru 3° in the Targum (‘and let thy name be named [cf. Is 41] over thy handmaid, to take me to be thy wife’), and by Rashi (ad Joc. : ‘this is an expression for marrying’ [pws pe) 5 and ‘thy wing’ here does not mean ‘thy protect- ing arm,’ as M. Peritz (Zwei alte arab. Uceberset- zungen des Buches Rith, 1900, p. 37) holds. The correct view of Ezk 16° and Ru 3° is confirmed by
* Perhaps the rending of the garments and the putting on of sackcloth should be regarded as the earlier and the later form, respectively, of the same announcement of mourning (so M. Jastrow ; cf. Hapos. Limes, 1901, p. 337 f.).
172 SYMBOL, SYMBOLICAL ACTIONS
SYMBOL, SYMBOLICAL ACTIONS
Arab custom. ‘The son who, in the heathen period of Arab history, took over the widow of his father, threw his garment over her. So, too, Mohammed cast his mantle over the Jewess Safija, captured at Khaibar, as a token that he desired to have her in marriage’ (G. Jacob, J.c. p. 23, where other instances of the same thing will be found). Other actions whereby the conclusion of the marriage bond was symbolized, are not mentioned in the OT, unless we are to reckon among these the loading of Rebekah as Isaac’s bride with presents (Gn 24°"), and Isaac’s con- ducting of her into the tent of his mother (v.97). (e) The opposite condition of things, namely, the dissolution of relations, is indicated as follows. One person takes off another’s shoe (Dt 25% ‘2. ny?n)), or the wearer removes it himself (Ru 48» ‘xn qbvin). The idea at the basis of this act may be explained thus. Seeing that one enters upon the occupancy of a field by treading upon it with his shoes (see above, on Ps 60! || 108!°), the pulling off of the shoe indicates the intention of not carry- ing out this occupancy. The drawing off of the shoe was also, among the Arabs, a special sign of the dissolution of a marriage. This is shown by
the use of ¢\s (khul'un=extractio) for ‘ divorce.’ ee
‘The drawing off of a shoe also meets us in still later times as the symbol of renunciation of allegiance. When a ruler was declared to have forfeited the throne, it was customary to cast off the shoe in a solemn assembly’ (Ign. Goldziher, Zur arab, Philologie, Ba. i. p. 47). A parallel to the above-cited passage, Ru 48”, will be found also in Burton, The Land of Midian, vol. ii. p. 197.—A very energetic expression for the complete dis- solution of a connexion consists in the shaking off the dust from one’s feet (Mt 10™ éxrivdéare tov Kove- oprév, k.7.X. 3 Mk 61 éxrivdéare rov xodv, x.7.d. 3 Ac 13°').—The superlative degree of separation from a person may be seen in the covering of his face (Est 7°? ‘and they covered Haman’s face’). B this act he was marked as if non-existing. ny similar symbolical action was practised among the Macedonians (Curtius, Iv. viii. 22) and the Romans (cf. Bertheau-Ryssel in Kgf. exeg. Hdb. ad loc.). Similar to a certain extent is the Turkish custom of sending a silken cord to one who is condemned to death.