WASHING OF FEET. The custom of washing the feet held, in ancient times, a place among the duties of hospitality, being regarded as a mark of respect to the guest, and a token of humble and affectionate attention on the part of the entertainer. It had its orioin in circumstances for the most part peculiar to tge East.
In general, in warm Oriental climes, cleanliness is of the highest consequence, particularly as a safeguard against the leprosy. The East knows nothing of the factitious distinctions which prevail in these countries between sanatory regulations and religious duties ; but the one, as much as the other, is considered a part of that great system of obligations under which man lies towards God. What, therefore, the health demands, religion is at hand to sanction. Cleanliness is in consequence not next to godliness, but a part of godliness itself.
As in this Oriental view may be found the origin and reason of much of what the Mosaic law lays down touching clean and unclean, so the practice of feet-washing in particular, which considerations of purity and personal propriety recommended, hospitality adopted and relinion sanctioned.
In temperate climes bathing is far too much neglected ; but in the East the heat of the atmo sphere and the dryness of the sea would render the ablution of the body peculiarly desirable, and make feet-washing no less grateful than salutary to the weary traveller. The foot, too, was less protected than with us. In the earliest ages it probably had no covering ; and the sandal wom in later times was little else than the sole of our shoe bound under the foot. Even this defence, however, was ordinarily laid aside on entering a house, in which the inmates were either barefoot or wore nothing but slippers.
The washing of the feet is among the most an cient, as well as the most obligatory, of the rites of Eastern hospitality. From Gen. 4, xix. 2, it appears to have existed as early as the days of the patriarch Abraham. In Gen. xxiv. 32 -also Abraham's servant' is provided with water to wash his feet, and the men's feet that were with him. The same custom is mentioned in Judg. xbc. 21. From it Sam. xxv. 41, it appears that the rite was sometimes performed by servants and sons, as their appropriate duty, regarded as of a humble character. Hence, in addition to its being a token of affectionate regard, it was a sign of humility% The most remarkable instance is found in the 13th chapter of John's Gospel, where our Saviour is rept esented as washing the feet of his disciples, with whom he had taken supper. Minute parti culars are given in the sacred narrative, which should be carefully studied, as presenting a true Oriental picture. From ver. 12, seq., it is clear that the act was of a symbolical nature ; designed to teach, a fortiori, brotherly humility and good will. If the master had performed for his scholars
an act at once so lowly yet so needful, how much more were the disciples themselves bound to con sider any Christian service whatever as a duty which each was to perforrn for the other. The principle involved in the particular act is, that love dignifies any service ; that all high and proud thoughts are no less unchristian than selfish ; and that the sole ground of honour in the church of Christ is meek, gentle, and self-forgetting bene volence.
It was specially customary in the days of our Lord to wash before eating (Matt. xv. 2 ; Luke xi. 38). This was also the practice with the ancient Greeks, as may be seen in Iliad, x. 57.7. From Martial (Epig. 50. 3, Deposui soleas), we see it was usual to lay aside the shoes, lest they should soil the linen. The usage is still found among the Orientals (Niebuhr, b. 54 ; Shaw, p. 2o2). But Jesus did not pay a scrupulous regard to the prac tice, and hence drew blame upon himself from the Pharisees (Luke xi. 38). In this our Lord was probably influenced by the superstitious abuses and foolish misinterpretations connected With washing before meat. For the same reason he may pur posely have postponed the act of washing his dis ciples feet till gfter supper, lest, while he was teach ing a new lesson of humility, he might add a sanc tion to current and baneful errors. [ABLuTrox.] Vessels of no great value appear to have been ordinarily kept and appropriated to the purpose. These vessels would gain nothing in estimation from the lowly, if not mean office, for which they were employed. Hence, probably, the explanation of Ps. lx. 8, Moab is my wash-pot.' Slaves, moreover, were commonly employed in washing the feet of guests. The passage, then, in effect, declares the Moabites to be the meanest of God's instruments.
The union of affectionate attention and lowly service is found indicated by feet-washing in r Tim. v. to, where, among the signs of the widows that were to be honoured—supported, that is, at the expense of the church—this is given, if any one have washed the saints' feet.' Feet-washing (pedilavium) became, as might be expected, a part of the observances practised in the early Christian church. The real signification, however, was soon forgotten, or overloaded by superstitious feelings and mere outward practices. Traces of the practice abound in ecclesiastical history, and remnants of the abuse are still to be found, at least in the Romish church. The reader who wishes to see an outline of these may consult Siegel, Handbuch der M. Alterthinner,ii. 156, seq. —J. R. B.