FAMILY; JOHN THE BAPTIST.) SALT (salt), (Heb. nzeh'Iakh), was pro cured by the Hebrews from two sources; first, from rock-salt, obtained from hills of salt which lie about the southern extremity of the Dead Sea ; and secondly, from the waters of that sea, which, overflowing the banks yearly, and being exhaled by the sun and heat, left behind a deposit of salt both abundant and good.
Uses. From Job vi :6 it is clear that salt was used as a condiment with food. Salt was also mixed with fodder for cattle (Is. xxx :24), where the marginal reading is preferable. 'savory prov ender.' As offerings, viewed on their earthly side, were a presentation to God of what man found good and pleasant for food, so all meat-offerings were required to be seasoned with salt (Lev. it: 13; Spencer, De Legibus Rit. i. 5, i). Salt, there fore, became of great importance to Hebrew wor shipers; it was sold accordingly in the Temple market, and a large quantity was kept in the Tem ple itself, in a chamber appropriated to the pur pose. Joseph. Antiq. xii, 3, 3; Middoth, v. 3; Othon. Lex. Rabb, p. 668. Jewish tradition agrees with Ezekiel xliii:24, in intimating that animal offerings were sprinkled with salt (Jo seph. Antiq. iii. 9, 1; Philo, h. 255).
A singular usage obtained among the Israelites, namely, washing new-born infants in salt water; which was regarded as so essential that those could hardly have any other than an ill fate who were deprived of the rite (Ezek. xvi :4). The practice obviously arose from a regard to the preserving, the domestic, the moral, and the relig ious uses to which salt was applied, and of which it became the emblem. J. R. B.
FiguratiVe. (1) The incense, 'perfume,' was to have salt as an ingredient (Exod. xxx :35 ; mar ginal reading 'salted'), where it appears to have been symbolical, as well of the divine goodness as of man's gratitude, on the principle that of every bounty vouchsafed of God, it became man to make an acknowledgment in kind.
(2) As salt thus entered into man's food, so to eat salt with any one was to partake of his fare, to share his hospitality; and hence, by implication, to enjoy his favor, or to be in his confidence.
Hence, also, salt became an emblem of fidelity and of intimate friendship. At the present hour the Arabs regard as their friend him who has eaten salt with them; that is, has partaken of their hos pitality; in the same way as in Greece, those re garded each other as friends even to distant gene rations, between whom the rites of hospitality had been once exchanged. The domestic sanctity which thus attached itself to salt was much en hanced in influence by its religious applications, so that it became symbolical of the most sacred and binding of obligations. (See SALT, COVENANT OF.) (3) But salt, if used too abundantly, is destruc tive of vegetation and causes a desert. Hence arose another class of figurative applications. De stroyed cities were sown with salt to intimate that they were devoted to perpetual desolation (Judg.
:45)• (4) Salt became a symbol of barrenness (Dent. xxix :23 ; Zeph. :9 ; Virg. Georg. ii. 238); and 'a salt land' (Jer. xvii :6) signifies a sterile and un productive district (Job xxxix :6).
(5) By exposure to the influence of the sun and of the atmosphere, salt loses its savory qualities; whence the striking and forcible language of our Lord in Matt. v (6) True grace, and edifying converse, are compared to "salt;" how delightful they render the spiritual food of divine truths! and what blessed means of healing souls, and preserving them from infectious corruption! (Mark ix:5o; Col. iv:6.) (7) "Every one shall be salted with fire" (Mark ix:49), and every sacrifice "salted with salt:" every person must either be purified with trouble, and in the way of sorrow for sin and mortifica tion thereof, or, like the flesh provided for the sacrifice, which was ceremonially rejected until it was sprinkled with salt, he would be unfit for God's ultimate purpose.