(4) Supplication, when addressed externally to man, cannot possibly be exhibited in any other form than those which are used in supplication to God. Uplifted hands, kneeling, prostration, are erect position either kiss the earth, or the feet, or border of the garment of the king or prince be fore whom they are allowed to appear. There are allusions in Scripture to the act of kissing the feet, or the hem of the garment (Matt. ix:2o; Luke vii :38, 45). Kissing the hand of another as a mark of affectionate respect, we do not remem ber as distinctly mentioned in Scripture. Kissing one's own hand is mentioned as early as the time of Job (xxxi :27) as an act of homage to the heavenly bodies.
It appears from I Sam. x:1 ; 1 Kings xix :18; Ps. ii :12, that there was a peculiar kiss of homage, the character of which is not indicated. It was probably that kiss upon the forehead expressive of high respect which was formerly, if not now, in use among the Bedouins (Arita); ii :119).
(5) Bowing. In the Scriptures there are dif ferent words descriptive of various postures of respectful bowing, as godod, to incline or bow down the head; kora, to bend down the body very low; barak, to bend the knee, also to bless. These terms indicate a conformity with the ex isting usages of the East, in which the modes of bowing are equally diversified, and, in all likeli common to both. On the Egyptian monuments, suppliant captives, of different nations, are repre sented as kneeling or standing with outspread hands. This also occurs in the sculptures of an cient Persia (Persepolis). The first of the Egyp tian figures is of peculiar interest, as representing an inhabitant of Lebanon. Prostration or falling at the feet of a person, is often mentioned in Scrip ture as an act of supplication or of reverence, or of both (I Sam. xxv :24; 2 Kings iv:37; Esth. viii :3; Matt. xviii:29; xxviii :9; Mark v:22; Luke viii :45; John xi:32; Acts x:25). In the instance last referred to, where Cornelius threw himself at the feet of Peter, it may be asked why the apostle forbade an act which was not unusual among his own people, alleging as the reason—`I myself also am a man.' The answer is, that
among the Rotnans prostration was exclusively an act of adoration, rendered only to the gods, and therefore it had in him a significance which it would not have had in an Oriental (Kuinoel, ad Act. x:26). This custom is still very general among the Orientals; but, as an act of reverence merely, it is seldom shown except to kings; as expressive of alarm or supplication, it is more frequent.
Sometimes in this posture, or with the knees hood, the same. These are: (I) Touching the lips and the forehead with the right hand, with or without an inclination of the head or of the body, and with or without previously touching the ground; (2) placing the right hand upon the breast, with or without an inclination of the head or of the body ; (3) bending the body very low, with folded arms; (4) bending the body and rest ing the hands on the knees—this is one of the postures of prayer and is indicative of the high est respect in the presence of kings and princes. In the Egyptian paintings we see persons drop their arms towards the ground while bowing to a superior, or standing respectfully with the right hand resting on the left shoulder.
It is observable that, as before noticed, the word barak means to bless and to bend the knee, which suggests the idea that it was usual for a person to receive a blessing in a kneeling posture. We know also that the person who gave the blessing laid his hands upon the head of the person blessed (Gen. xlviii :14). This is exactly the case at the present day in the East, and a picture of the exist ing custom would furnish a perfect illustration of the patriarchal form of blessing. This may be perceived from the annexed engraving.
bent as before indicated, the Orientals bring their forehead to the ground, and before resuming an