2. The anointing of our Saviour's feet by `the woman who was a sinner' (Luke vii. 38), led to the remark that the host himself had neglected to anoint his head (vii. 46) ; whence we learn that this was a mark of attention which those who gave entertainments paid to their guests. As this is the only direct mention of the custom, the Jews are supposed by some to have borrowed it from the Romans at a late period, and Wetstein and others have brought a large quantity of Latin erudition to hear on the subject. But the careful reader of the Old Testament knows that the custom was an old one, to which there are various indirect allusions. The circumstances connected with feasts and enter tainments are indeed rarely intimated ; nor would the present direct reference to this custom have transpired but for the remarks which the act of the woman in anointing the feet of Jesus called forth. Such passages, however, as Ps. xxiii. 5; Prov. xxi. 17 ; xxvii. 9 ; Wisd. ii. 7; as well as others in which the enjoyments of oil and wine are coupled together, may be regarded as containing a similar allusion. It is, therefore, safer to refer the origin of this custom among the Hebrews to their nearer and more ancient neighbours the Egyptians, than to the Romans or the Greeks, who themselves had probably derived it from the same people. Among the Egyptians the antiquity of the custom is evinced by their monuments, which offer in this respect analogies more exact than classical antiquity, or mo dern usage, can produce. With them `the custom of anointing was not confined to the appointment of kings and priests to the sacred offices they held. It was the ordinary token of welcome to guests in every party at the house of a friend ; and in Egypt, no less than in Judaea, the metaphorical expression ' anointed with the oil of gladness' was fully under stood, and applied to the ordinary occurrences of life. It was customary for a servant to attend every guest as he seated himself (cut 57), and to anoint his head' (Wilkinson's Anc. Egyptians, iv. 279 ; ii. 213).
3. It is probable, however, that the Egyptians, as well as the Greeks and Jews, anointed them selves at home, before going abroad, although they expected the observance of this etiquette on the part of their entertainer. That the Jews thus anointed themselves, not only when paying a visit, but on ordinary occasions, is shown by many pas sages, especially those which describe the omission of it as a sign of mourning (Deut. xxviii. 4o; Ruth iii. 3; 2 Sam. xiv. 2; Dan. x. 3; Amos vi. 6; Mic. vi. 15; Esth. ii. 12 ; Ps. civ. 15 ; Is. lxi. 3 ; Eccles. ix. 8; Cant. i. 3; iv. ro ; also Judith x. 3; Sus. 17; Ecclus. xxxix. 26; Wisd. ii. 7). One of these passages (Ps. civ. 15, ' oil that maketh the face to shine') shews very clearly that not only the hair but the skin was anointed. In our northern cli mates this usage may not strike us as a pleasant one, but as the peculiar customs of most nations are found, on strict examination, to be in accord ance with the peculiarities of their climate and condition, we may be assured that this Oriental predilection for external unction must have arisen from a belief that it contributed materially to health and cleanliness. Niebuhr states that ' in Yemen
the anointing of the body is believed to strengthen and protect it from the heat of the sun, by which the inhabitants of this province, as they wear but little clothing, are very liable to suffer. Oil by closing up the pores of the skin, is supposed to prevent that too copious transpiration which en feebles the frame ; perhaps, too, these Arabians think a glistening skin a beauty. When the intense heat comes in, they always anoint their bodies with oil.' 4. Anointing theSick. —The Orientals are strongly persuaded of the sanative properties of oil; and it was under this impression that the Jews anointed the sick, and applied oil to wounds (Ps. cix. r8; Is. i. 6; Mark vi. 13 ; Luke x. 34 ; James v. 14). Anointing was used in sundry disorders, as well as to promote the general health of the body. It was hence, as a salutary and approved medicament, that the seventy disciples were directed to ' anoint the sick' (Mark vi. 13) ; and hence also the sick man is directed by St. James to send for the elders of the church, who were ' to pray for him, anoint ing him with oil in the name of the Lord.' The Talmudical citations of Lightfoot on Matt. vi. 16, spew that the later Jews connected charms and superstitious mutterings with such anointings, and he is therefore probably right in understanding St. James to mean—` It is customary for the unbeliev ing Jews to use anointing of the sick joined with a magical and enchanting muttering; but how in finitely better is it to join the pious prayers of the elders of the church to the anointing of the sick.' Niebuhr assures us that at Sana (and doubtless in other parts of Arabia) the Jews, as well as many of the Moslems, have their bodies anointed whenever they feel themselves indisposed.
5. Anointing theDeaa'.—The practice of anointing the bodies of the dead is intimated in Mark xiv. 8, and Luke xxiii. 56. This ceremony was performed after the body was washed, and was designed to check the progress of corruption. Although', from the mode of application, it is called anointing, the substance employed appears to have been a solution of odoriferous drugs. This (together with the lay ing of the body in spices) was the only kind of embalment in use among the Jews. [BURIAL.] 6. [Anointing is used in Scripture figuratively to denote—i. The communicating of joy and elevation of soul (Ps. xlv. 7; (Heb. i. 9); xcii. io). 2. The bestowal of the influences of the Holy Spirit on men (2 Cor. i. 21, 22 ; i John ii. 20, 27; Rev. iii. 18). Of these influences oil seems to have been the established physical emblem (Bahr, Mos. Catus, ii. 171) ; and the actual enjoyment of these came to be appropriately symbolized by the application to the person of oil.] The composition of the Jewish ointments and perfumes is noticed elsewhere. [PERFUMES.
J. K.