 Hyssop Exodus 9:8: "And Jehovah said to Moses and Aaron, Take to yourselves handfuls of ashes of the furnace, and let Moses sprinkle it toward the sky in the sight of Pharaoh." Sprinkling is an ancient custom that goes back to very early times. Performed in different ways for a variety of reasons, sometimes the outcome was friendly, and sometimes it was frightening. According to historical accounts, many early cultures practiced a ritual of sprinkling: or the act of tossing and throwing a variety of substances into the air —or at themselves, or at each other, or at their houses, alters, shrines and temples. The most common substances sprinkled were blood, water (scented or unscented) , oil, ashes, dust, and perfumes; all of which were defused by using the fingers, shaking a container designed specifically for releasing liquids, or by dipping a hyssop branch into the substance and shaking it. The hyssop plant of scripture was believed to have grown branches 3' to 4' tall and often served as a useful tool, such as a paintbrush or extension pole. In the Bible, most instances of sprinkling are recorded with enough information to make the event understandable. Yet, there are three instances where Bible researchers believe that the act of sprinkling is taking place but there is not enough details given or additional historical information is needed in order to define it as such. Salting a Newborn Ezekiel 16:4: And as for your birth, in the day you were born your navel was not cut, nor were you washed with water to cleanse you. And you were not salted, nor swaddled at all. In ancient times, a new baby was sprinkled with either salt or salt water, rubbed, and then washed until all the birth fluids were removed. From Rev. Samuel Burder: On translating Galen of Pergamon (130 AD -210 AD) from the Latin, "Sale modico insperso, cutis infantis densior, solidiorque redditur;" a little salt being sprinkled upon the infant, its skin is rendered more dense and solid." ("Oriental Literature Applied to the Illustration of Sacred Scriptures", Vol. 2, p. 183. Published, London 1822.) From Mary Holderness: "A Tatar child is swathed from head to foot with no other clothes than a few rags for the first two or three months, and, more than all, the scorbutic humours which almost invariably cover it from a very short time after its birth, make it, of all the infants I ever saw, the most disgusting and uninteresting. (However) The Greeks in the Crimea preserve the custom of sprinkling a new-born infant with salt." ("Notes Relating to the Customs and Manners of the Crim Tartars", p.20. Published, London 1821.) Gilding the Hair 2 Samuel 14:26: And he (Absalom) sheared it, and he weighed the hair of his head at two hundred shekels, according to the king's weight. From Josephus: (Describing of the young horsemen who accompanied King Solomon's regal processions.) " The riders (of the royal adorned horses) also were a further ornament to them (the horses), being, in the first place, young men in the most delightful flower of their age, and being eminent for their largeness, and far taller than other men. They had also very long heads of hair hanging down and were clothed in garments of Tyrian purple. They had also dust of gold every day sprinkled on their hair, so that their heads sparkled with the reflection of the sun-beams from the gold." ("Antiquities of the Jews', Ch. 7, par. 3. Written, 93 AD; First Published, 1544.) From Dr. John Kitto: "We shall find in it also in Solomon's Song, and confirmed by Josephus, who observes that the picked men who formed the guard of that magnificent monarch wore their hair in long flowing tresses, which they sprinkled every morning with gold dust (having first anointed it, of course), so that their heads glittered in the sunbeams, as reflected from the gold. If this were the custom a little earlier (in time), the weight of the unguents with which it (the hair) was saturated, and of the gold dust it contained, may somewhat lessen our surprise at the weight of Absalom's hair, though it must still have been extraordinary. ("The Pictorial Bible being the Old and New Testaments ", Vol. 2, p. 219. Published, London, 1866.) From John Wesley: "Weighed: Others understand this not of the weight, but of the price of his hair." ("Explanatory Notes upon the Old Testament ", 2 Samuel 14;26. Written 1765, Edinburgh.) Kid Boiled in its Mother's Milk Deuteronomy 14:21: For you are a holy people to Jehovah your God. You shall not boil a kid in its mother's milk. For centuries, this mandate to Israel has caused much debate among Bible scholars as to its meaning. Some believe it to be an idiomatic phrase of the day, understood then but indecipherable now. Others believe that it somehow relates to the Mosaic dietary laws. Others think it may be an early humane law directed specifically towards the respect of animals in general. A more plausible correlation can be drawn from an early common pagan practice. From Dr. Ralph Cudworth (1617-1688): (From a Karaite Jew comment on the Pentateuch,) "Thinking, that by this means, they were made acceptable to their gods and did procure a blessing by it...it was a custom of the ancient heathens, when they had gathered in all their fruits, to take a kid and boil it in the dam's milk; and then, in a magical way, to go about and besprinkle with it all their trees and fields and gardens and orchards; thinking by this means they should make them fructify and bring forth the following year. ("The Works of Ralph Cudworth D.D. Containing 'The True Intellectual System of the Universe', Sermons, & etc." by Thomas Birch, M.A.F.R.S., Vol. 4, p. 241-242. Published, Oxford D. A. Talboys 1829.) While sprinkling in the Bible most often occurs in conjunction with a religious ceremony or worship ritual, it could also be performed for reasons of hospitality, grief, anger, medicine, hygiene, grooming, scenting, and magic. Scenting From Proverbs 7:17: "I have sprinkled my bed with myrrh, aloes, and cinnamon."  French Perfume Sprinkler Bottle (1560-1570)Photo by permission of the British Museum Hospitality From Rev. Thomas Harmer: "The tulip which resembles a cup. Not however a cup for drinking, that appears not to have been his thought, but a vase designed to give out its contained fluids in drops, which kind of vessels are often used in the East, for the sprinkling those they would honor. ("Observations on Various Passages of Scriptures", Vol. 3, p.129. Compiled by Adam Clarke L.L.D. Published, Charlestown, 1817.) From John Pinkerton: "I saw… the Lord of the (Cairo) palace, who, beckoning to me to come..(and) making me sit down, (I was) attended (by) ten or twelve handsome young pages, all clad in scarlet, with crooked daggers and scimitars richly gilt. Four of them came with a sheet of taffety (taffeta) and covered me ; another held a golden incense with rich perfume, wherewith…(I was) a little smoked. Next came two with sweet water, and besprinkled me ; after that, one brought a porcelain dish of coffee, which, when I had drank, another served up a draught of excellent sherbet." ("A General Collection of the Best and Most Interesting Voyages and Travels in all Parts of the World", Vol. 10, p.238. Chapter: "A Voyage into the Levant by Henry Blount in 1634". Published, London 1811.) Magic From Joseph Roberts: "When the magicians pronounce an imprecation on an individual, a village, or a country, they take ashes of cows' dung (or from a common fire), and throw them in the air, saying to the objects of their displeasure, such a sickness, or such a curse, shall surely come upon you." ("Oriental Illustrations of the Sacred Scriptures Collected from the Manners, Customs, Rites etc., of the Hindoos ", p. 65. Published, London 1835.) Grief From Rev. James Freeman: "Throwing dust at a person is an Oriental mode of expressing anger and contempt...There may, however, be some connection between this custom and the practice of persons in trouble putting dust on their own heads in token of grief. Throwing dust at others may be a symbolic mode of wishing them such trouble and grief that they may feel like covering themselves with dust, as an expression of their sorrow." ("Handbook of Bible Manners and Customs", P. 146. Published, New York 1902. [First Published 1874]) In the introductory text, God (through Moses and Aaron) is insulting Pharaoh in the worst way possible. Sprinkling ashes towards heaven not only served as a public humiliation to the ruler of Egypt, but also announced to him the extent of God's wrath and the grief he would come to for not obeying Gods will. For the reader's enjoyment:  Dutch Corvette Zilveren Krais - 1869-1889 Photo courtesy of WIkipedia. From Edward Balfour: "The Dutch corvette Triton, in the course of her examination of the S. W. coast of New Guinea, in search of a spot on which to found a settlement, entered an inlet near Cape Valsche which has since proved to be a strait. A party of natives was seen upon the breach, apparently inviting an interview, and an armed boat, containing several officers, among whom was Lieutenant Modera, was sent on shore to communicate with them. “When the boat had reached to within a musket shot’s distance from them, the natives, who were armed with bows, arrows and lances, commenced making a number of singular gestures with their arms and legs. The Ceramese interpreter called out to them in a language composed partly of Ceramese and partly of a dialect spoken by a tribe which dwelt more to the north, but which was evidently quite unintelligible to them, for they answered only by loud and wild yells. We endeavored for a long time without success, to induce them to lay aside their weapons, but at length one of them was prevailed on to do so, and the others followed his example, on which we also laid down our arms, keeping them, however, at hand. We now closely approached each other, and the interpreter, dipping his hand into the water sprinkled some over the crown of his head as a sign of peace. This they seemed to understand, for two of them immediately did the same, on which the interpreter jumped into the shallow water, and approached them with some looking glasses and strings of beads, which were received with loud laughter and yells. " ("Cyclopedia of India and of Eastern And Southern Asia", Vol 4. p.405. Printed at the Scottish and Lawrences Presses, Madras, 1873.) Copyright by Ancient Bible History - Eden Games Inc
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 Naturally forming salt deposit along the south shore of the Dead Sea. Leviticus 2:13: "And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the Salt of the Covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt." (KJV) In ancient times, salt was a highly prized commodity. Every culture depended on a constant supply of it, and used it in many different ways. Uses included: seasoning and preserving foods, commercial trade, money or wages (hence the word salary), religious ritual, cleansing, healing, punishment, warfare, agriculture, mummification, and in burial rites. The Bible gives good examples of many of these uses. 1. Medicinal: Rubbing new born babies with salt to clean and strengthen the skin. Ezekiel 16:4. 2. Purification: Salt added to poison water to heal it (miracle). 2 King 2:21. 3. Seasoning: Salt sprinkled on vegetables to improve the taste. Job 6:6. 4. Cattle Fodder: Salt added to grain to help animals better withstand heat. (RV translation.) Isaiah 30:24. 5. Fertilizer: Salt added to dung to turn it into usable manure. Luke 14:35. 6. Warfare: Abimelech sowed the city of Shechem and the land surrounding it with salt. Judges 9:45. 7. Punishment: God turned Lot's wife to a pillar of salt for her sin. Genesis 19:26. 8. Religious ceremony: Salting meat and other offerings before sacrifice. Leviticus 2:13. 9. Idiom for Receiving a Salary or Sustenance from the King: Eat the salt of the palace. Ezra 4:14. 10. Idiom for Preservers of Truth or Renewers of the Covenant: Jesus calls the disciples the "salt of the earth". Matthew 5:13, However, among the ancients, salt had another important and unique use. It was called the Salt Covenant --the earliest form a universally understood, generally accepted, and binding Peace Treaty. The Hebrews, Babylonians, Egyptians, Hittites, Assyrians, Chinese, Greeks and Romans (as well as many other ancient cultures) all practiced the Salt Covenant. And while the ceremony involved in enacting the covenant might be performed with variations, the covenant's symbolic meaning never changed, nor did the outcome expected by the parties involved. The rules were simple. Keep the covenant and Life and Well-being were assured. Break the covenant and the penalty could be as harsh as Abandonment and Death. The Salt Covenant was practiced in two different ways. 1.) In Religious Life as a part of ritual sacrifice to one's god; 2.) In Secular Life as a mutually beneficial pledge of hospitality, friendship or loyalty to other people. From the Bible: "And thou shalt offer them (sacrifices) before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD." Exodus 43:24. (KJV). From John Potter: "In the affairs of life, they (Greeks) seem to have desired the protection and favor of the gods by oblations of incense or drink offerings...The case seems to have been this: The oblations of the gods...were furnished after the same manner with the entertainments of men. Hence, as men delight in different sorts of diet, so the gods were thought to be pleased with several sorts of sacrifices. Some with human victims, others with beasts of various kinds, others with herbs only, and the fruits of the earth. All required salt and drink; whence there was scarce any sacrifice without salt and an oblation of drink." ("Antiquities of Greece", Vol. 1, p. 211. Published in London, 1722.) So, which came about first? The use of salt in religious observances or the use of salt in secular agreements? It's hard to know since instances of both appear about the same time in history. However, one fact can be concluded. Both the religious and sacred use of the salt had the same purpose; that of establishing a peaceful long-lasting relationship with one's god or one's neighbor. From Eustathius of Thessalonica – 1115AD-1195AD: "The Salt of the Sacrifice is called the Salt of the Covenant, because in common life salt was the symbol of covenant --treaties being concluded and rendered firm and inviolable." ("Commentary on Homer's Iliad and the Odyssey," i. 449. First published in Rome, 1542-1550.) From Dr. John Kitto: "The perpetuity of covenants of alliance thus contracted is expressed by calling them 'covenants of salt ' -- salt being the symbol of incorruption." ("The Cyclopedia of Bible Literature", Vol. 1, p.117. Published in New York, 1880.) From Samuel Burder: "Salt amongst the ancients was the emblem of friendship and fidelity…A covenant of salt seems to refer to the making of an agreement wherein salt was used as a token of confirmation." ("Oriental Customs", Vol. 1, #50, p.38. Published in London 1807.) From John Kitto: "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 hospitality in the same way as in Greece, those (who shared salt) regarded each other as friends even to distant generations." (Bible Cyclopedia of Scriptures", Vol. 3, p.738. Published in Edinburgh, 1876.) From Alexander Russell: "The relation of host and guest (Syria)is held sacred and always mentioned with reverence. A league of mutual amity…is expressed by 'having eat bread and salt together." ("The Natural History of Aleppo", p.232. Published in London, 1794 Edition.) From Karl Rosenmuller: "The Bedouins usually treat the stranger as a hostile...but they restrain their wildness, (which is) wholly alien to their character (by) put(ting)...a few grains of saline with small pieces of bread in their mouths, and at the same time say the words: 'With this salt and bread, I will not betray you'." ("The Old and New Land... or Explanations of the Holy Scriptures...and Customs of the East", Vol. 2, p.151. Published in Leipzig, 1818.) [Title and Text Translated from original German.) From Carl Ritter: "When the Arabs make a covenant, they put salt on the blade of a sword. Their oath is sacred and incomprehensible. Brother Henniker was a partaker in such a solemn oath for his protection and he said: "The oldest had a sword. He put salt on the blade, then stuck that something (the blade) into his mouth, telling me to do the same. (To put salt on the same blade and put the blade in my mouth.) From that oath, he joined my life with his with these words: 'Son of my own home, they head is upon mine shoulder'. By the salt and the naked sword, we became blood relatives (servants to each other) and were to remain so even to the threat of death." ("Geography in Relation to Nature and the History of Mankind", Book 8, p. 960. Published in Berlin, 1848.) [Title and Text translated from original German]. From Diogenes Laertius (180 AD-240 AD)"Of salt his opinion was, that it ought to be set before people as a reminder of justice; for salt preserves everything which it touches, and it is composed of the purest particles of water and sea." ("The Lives and Opinions of Eminent Philosophers - Life of Pythagoras", Section 19. Literally translated by C.D. Yonge. Published in London, 1853.) In the introductory text, God is instructing Israel to continually observe the Salt Covenant; a pledge they had sworn together. A pledge that guaranteed that if that Israel would be God's people, then He would be their God and favor them. By the continual renewal of the covenant, the agreement became generational and all people of Israel were included in the covenant, benefitting from constant reminders of the promises and punishments involved. The salt and its ability to purify of and preserve symbolized the character of Israel and God. Israel was to become pure, God's holy people. And God would preserve His benevolence in perpetuity. The following are several interesting experiences of travelers who encountered the Salt Covenant.  Bedouin clutching his sword. Postcard 1910-1920 - Jerusalem. Photo courtesy of the British Museum. From Tamerlane (aka Timour) (1336 -1405): "In such manner, Share Behraum, the chief of a tribe, was along with me. And he left me in the hour of action, and he united with the enemy, and he drew forth his sword against me. And at length, my salt…which he said he had eaten, seized upon him a remorse, and (he) humbled himself before me. As he was a man of illustrious descent, and of bravery, and of experience, I covered my eyes from his evil actions; and I magnified him, and I exalted him to a superior, and I pardoned his disloyalty in consideration of his rank and his valour." ("Tamerlane's Political and Military Institutes", by Major William Davy and Joseph White; p.171. Published in Oxford, 1783.)
From Baron Du Tott: "He (the Moldovanji Pacha) was desirous of an acquaintance with me, and seeming to regret that his business would not permit him to stay long, he departed, promising in a short time to return. I had already attended him way down the staircase, when stopping and turning briskly to one of my domestics who followed me, 'Bring me directly,' said he, 'some bread and salt.' I was not less surprised at this fancy, than at the haste which was made to obey him. What he requested was brought. Then taking a little salt between his fingers and putting it mysteriously on a bit of bread, he ate it with a devout gravity, assuring me that I might now rely on him. I soon procured an explanation of this significant ceremony (but 'tis the same man, when he became vizier, was tempted to violate this oath) thus taken in my favour. Yet, if this solemn contract be not always religiously observed, it serves at least to moderate the spirit of vengeance so natural to the Turks...The Turks think it the blackest ingratitude to forget the man from whom we have received food; which is signified by the bread and salt in this ceremony. ("Memoirs of Baron De Tott", Vol. 1, p.214.Purblished in London, 1786.) From John MacGregor: "I cut thin slices of the preserved beef (for) soup, and, while they were boiling (the soup), I opened my salt-cellar. This is a snuff-box, and from it I offered a pinch to the sheikh. He had never before seen salt so white (the Arab salt is like our black pepper), and, therefore, thinking it was sugar, he willingly took some from my hand and put it to his tongue. Instantly I ate up the rest of the salt, and with a loud, laughing shout, I administered to the astonished, outwitted sheikh a manifest thump on the back. "What is it?" all asked from him. "Is it sukkcr?" (Is it sugar?) He answered demurely, "La ! meleh!" (No, it's salt! ) Even his (the sheikh's) Home Secretary laughed at his chief. We had now eaten salt together, and in his own tent, and so he was bound by the strongest tie, and he knew it." ("The Rob Roy on the Jordan", p.230. 8th Edition. Published in London, 1904. [1st publication of this book – 1869]. Copyright by Ancient Bible History - Eden Games Inc. |
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