SALOME (EaXAun). 1. A woman of Galilee, who accompanied Jesus in some of his journeys, and ministered unto him; and was one of those who witnessed his crucifixion and resurrection (Mark xv. 40; xvi. t). It is gathered, by com paring these texts with Matt. xxvii. 56, that she was the wife of Zebedee, and mother of the apostles James and John. 2. The name (though not given in Scripture) of that daughter of Hero dias whose dancing before her uncle and father-in law, Herod Antipas, was instrumental in procuring the decapitation of John the Baptist [HERODIAN FAMILY ; JOHN THE BAPTIST].
SALT (r6t) was procured by the Hebrews from two sources—first, from rock-salt, obtained from hills of salt which lie about the southern ex tremity of the Dead Sea ; and, secondly, from the waters of that sea, which, overflowing the banks yearly, and being exhaled by the-sun and the heat, left behind a deposit of salt both abundant and good. In the same manner the Arabs of the pre sent day procure their supply of salt from the de posits of the Dead Sea, and carry on a considerable trade in that article throughout Syria.
The uses to which salt was anciently applied were not dissimilar to those for which it serves at present—a fact which arises from the circumstance that these uses depend on its essential qualities, and on the constitution and wants of the human frame. It is now known as a physiological fact, that salt is indispensable to our health and vigour. For this reason, doubtless, the use of it was pro videntially made agreeable to the palate. Inde pendently of its services to rnan as an ingredient in his food, salt is employed—t. As a manure, since, when used in proper proportions, it enriches the soil ; and 2. As an antiseptic, as it preserves flesh meat from corruption. From these qualities sever ally result the applications of salt, both natural and figurative, of which mention is made in Scrip ture.
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, savoury provender.' As offerings, viewed on their earthly side, were a pre sentation to God of what man found good and pleasant for food, so all meat-offerings were required to be seasoned with salt (Lev. ii. 13 ; Spencer, De Leg-ibus Rit. i. 5. i). Salt, therefore, became of great importance to Hebrew worshippers ; it was sold accordingly in the temple market, and a large quantity was kept in the temple itself, in a chamber appropriated to the purpose (Maii Dirs. de Usu Sails Symbol. in rebus Sacris, Giessen 1692 ; Wokenius, De Salitura oblation= Deo factar. r747 ; Joseph. Antiq. xii. 3. 3 ; Middoth, v. 3 ; Othon. Lex. Rabb. p. 668). Jewish tradition agrees with Ezek. 24 in intimating that animal offerings were sprinkled with salt ( Joseph. Antiq. iii. 9. ; Philo, ii. 255 ; Hottinger, Heb. Legg. p. '68) ; as was certainly the case with the
Greeks and Romans (Plin. Hist. Nat. xxxi. 4.4.; Ovid, Fast. i. 337 ; Spencer, De Leg. Rit. 2. 2 ; Lukemacher, Antig. Grav. Sacr. p. 350 ; Hottinger, De Usu Salis in Cultu Sacra, Marburg 1708 ; Schickeclanz, De Salis usu Sacrific. Servest. 1758). The incense, perfume,' was also 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.
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 favour, 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 (Niebuhr, Beschr. p. 48 ; Rosenmiiller, Morgenl. 150); in the same way as, in Greece, those regarded each other as friends even to dis tant generations, between whom the rites of hos pitality had been once exchanged. The domestic sanctity which thus attached itself to salt was much enhanced in influence by its religious applications, so that it. became symbolical of the most sacred and binding of obligations. Accordingly a cove nant of salt,' 4n ron, was accounted a very solemn bond (Num. xviii. ; 2 Chron. xiii. 5 ; Lev. ii. 13)—a signification to which force would be given by the preservative quality of salt (Bahrdt, De Fadere Salis ; Zerbech, De Fcedere But salt, if used too abundantly, is destructive of vegetation, and causes a desert. Hence arose another class of figurative applications. Destroyed cities were sown with salt, to intimate that they were devoted to perpetual desolation (Judg. ix. 45) ; salt became a symbol of barrenness (Deut. xxix. 23 ; aph. ii. 9 ; Virg. Georg. ii. 238) ; and a salt land' (Jer. xvii. 6) signifies a sterile and unproductive district' (Job xxxix. 6 ; Altmann, Meletem. Philolog. Exeg. 47). By exposure to the influence of the sun and of the atmosphere, salt loses its savoury qualities (Plin. Hist. Nat. xxxi. 34 ; xxxi. 39 ; Maundrell, R. 162) ; whence the striking and forcible language of our Lord in Matt. v. 13.
We have reserved to the end reference to a sin gular usage among the Israelites, namely, washing new-born infants in salt water; which was regarded as so essential that those could have hardly 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 religious uses to which salt was applied, and of which it became the emblem (Richter, De Usu Sails apud Priscos Profano et Sacro, Zettau 1766).—J. R. B.