KISS. Originally the act of kissing had sym bolical character, and, though this import may now be lost sight of, yet it must be recognised the moment we attempt to understand or explain its signification. Acts speak no less, sometimes far more forcibly, than words. In the early period of society, when the foundation was laid of most even of our 'Western customs, action constituted a large portion of what we may term human language, or the means of intercommunication between man and man ; because then words were less numerous, books unknown, the entire machinery of speaking-, being in its rudimental and elementary state, less developed and called into play ; to say nothing of that peculiarity of the Oriental character (if, indeed, it be not a characteristic of all nations in primitive ages) which inclined men to generfal taciturnity, with occasional outbreaks of fervid, abrupt, or copious eloquence. In this language of action, a kiss, inasmuch as it was a bringing into contact of parts of the body of two persons, was naturally the expression and the symbol of affection, regard, re spect, and reverence ; and if any deeper source of its origin were sought for, it would, doubtless, be found in the fondling and caresses with which the mother expresses her tenderness for her babe. That the custom is of very early date appears from Gen. xxix. 13, where IA e read—' When Laban heard the tidings of Jacob, his sister's son, he ran to meet hint, and embraced him and kissed him, and brought him to his house ;' the practice was even then established and recognised as a matter of course. In Gen. xxvii. 26, 27, a kiss is a sign of affection between EL parent and child. It was also, as with some modern nations, a token of friendship and regard bestowed when friends or relations met or separated (Tobit. vii. 6 ; x. 12 ; Luke vii. 45 ; XV. 20 ; Acts xx. 37 ; Matt. xxvi. 4S ; 2 Sam. xx. 9). The church of Ephesus wept sore at Paul's departure, and fell on his neck and kissed him. 'When Orpah quitted Naomi and Ruth (Ruth i. 14), after the three had lifted up their voice and wept, she ` kissed her mother-in-law, but Ruth clave unto her.' It was usual to kiss the mouth (Gen. xxxiii. 4 ; Exod. iv. 27 ; xviii. 7 ; Sam. xx. 41 ; Prov. xxiv. 26), or the beard, which was then taken hold of by the hand (2 Sam. xx. 9). Kissing of the feet was an expression of lowly and tender regard (Luke vii. 3S). Kissing of the hand of another appears to be a modern practice : the passage of Job xxxi.
27, ` Or my mouth hath kissed my hand,' is not in point, and refers to idolatrous usages, namely, the adoration of the heavenly bodies. It was the cus tom to throw kisses towards the images of the gods, and towards the sun and moon (I Kings xix. IS ; Hosea xiii. ; Feiix, 5 ; Tac. Hist. iii. 24. 3; Lucian, De Salt. c. 17 ; Plin. Hist. Nat. xxviii. 5). The 'kissing of princes was a token of homage (Ps. ii. 12 ; I Sam. x. ; Nenoph. Cyrop. vii. 5. 32). Xenophon says (Agesil. v. 4) that it was a national custotn with the Persians to kiss whomsoever they honoured ; and a curious passage to this effect may be found in the Cyroptra'ia (i. 4. 27). Kissing the feet of princes was a token of subjection and obedience ; which was sometimes carried so far that the print of the foot received the kiss, so as to give the impression that the very dust had become sacred by the royal tread, Or that the subject was not worthy to salute even the prince's foot, but was content to kiss the earth itself near or on which he trod (Is. xlix. 23 ; Micah vii. ; Ps. lxxii. 9 ; Dion Cass. lix. 27 ; Seneca, De Rene'. ii. 12). The Rabbins did not permit more than three kinds of kisses, the kiss of reverence, of re ception, and of dismissal (Breschith Rabba on Gen.
xxix. II).
The peculiar tendency of the Christian religion to encourage honour towards all men, as men ; to foster and develope the softer affections ; and, in the trying condition of the early church, to make its members intimately known one to another, and unite them in the closest bonds—led to the observ ance of kissing as an accompaniment of that social worship which took its origin in the very cradle of our religion. Hence the exhortation—` Salute each other with a holy kiss ' (Rom. xvi. ; see also Cor. xvi. 20 ; 2 Cor. xiii. 12 ; I Thess. v. 26 ; in I Peter v. 14, it is termed a kiss of charity '). The observance was continued in later days, and has not yet wholly disappeared, though the peculiar circumstances have vanished which gave propriety and emphasis to such an expression of brotherly love and Christian friendship.
On the subject of this article consult Pfanner, De °sculls Christianor. Veter. ; M. Kempius, De Osenlis, Francof. 16So ; Jac. Herrenschmidius, Oscnlogia, Viteb. 1630 ; P. Muller, De Oscula Sancta, 1674 Boberg, De Osculls Hebr.--J. R. B.