Salutations at meeting, are not less common in the east than in the countries of Europe; but are generally cons fined to those of their own nation, or religious party. When the Arabs salute each other, it is generally in these terms: Salum aleikum, peace be with you; laying, as they utter the words, the right hand on the heart. The an swer is, Aleikum essalum, with you be peace; to which aged people are inclined to add, "and the mercy and blessing of God." The Mahommedans of Egypt and Syria never salute a Christian in these terms; they content themselves with saying to them, "Good day to you," or, "Friend, how do you do?"e Niebuhr's statement is confirmed by Mr. Bruce, who says, that some Arabs, to whom he gave the salam, or salutation of peace, either made no reply, or expressed their astonishment at his impudence in using such freedom. Thus it appears, that the orientals have two kinds of salutations; one for strangers, and the other for their own countrymen, or persons of their own religious profession.

The Jews in the days of our Lord, seem to have ge nerally observed the same custom; they would not address the usual compliment of Peace be to you, to either hea thens or publicans; the publicans of the Jewish nation would use it to their countrymen who were publicans, but not to heathens; though the more rigid Jews refused to do it either to publicans or heathens. Our Lord required his disciples to lay aside the moroseness of Jews, and cherish a benevolent disposition towards all around them: " If ye

When a Persian enters an assembly, after having left his shoes without, he makes the usual salutation of "Peace be unto you," which is addressed to the whole assembly, as it were saluting the house. This practice corresponds with a command given by our Lord to his disciples: "When ye come into an house, salute it." Matt. x, 12. Morier's Trav. vol. i, p. 144. • Niebuhr's Descript. p. 43, 44. a Trav. vol. i, p. 94; and vol. ii, p. 58.

salute your brethren only, what do ye more than others? Do not even the publicans so?" They were bound by the same authority, to embrace their brethren in Christ with a special affection, yet they were to look upon every man as a brother, to feel a sincere and cordial interest in his welfare, and to express at meeting their benevolence, in language corresponding with the feelings of their hearts. This precept is not inconsistent with the charge which the prophet Elisha gave to his servant Gehazi, not to salute any man he met, nor return his salutation; for he wished him to make all the haste in his power to restore the child of the Shunamite, who had laid him under so many obligations. The manners of the country rendered Elisha's precautions particularly proper and necessary, as the salutations of the east often take up a long time. For a similar reason, our Lord himself commanded his disciples on one occasion, to salute no man by the way; it is not to be supposed, that he would require his followers to violate or neglect an innocent custom, still less one of his own precepts; he only directed them to make the best use of their time in executing his work. This precaution was rendered necessary by the length of time which their te dious forms of salutation required. They begin their sa, lutations at a considerable distance, by bringing the hand down to the knees, and then carrying it to the stomach. They express their devotedness to a person, by holding down the hand; as they do their affection by raising it afterwards to the heart. When they come close together, they take each other by the hand in token of friendship. The country people at meeting, clap each other's hands very smartly twenty or thirty times together, without saying any thing more than, How do ye do? I wish you good

health. After this first compliment, many other friendly questions about the health of the family, mentioning each of the children distinctly, whose names they know. To avoid this useless waste of time, rather than to indicate the meanness in which the disciples were to appear, as Mr. Harmer conjectures, our Lord commanded them to avoid the customary salutations of those whom they might happen to meet by the way.

The orientals vary their salutations according to the rank of the persons whom they address. The common method of expressing good will, is by laying the right hand on the bosom, and inclining their bodies a little; but when they salute a person of rank, they bow almost to the ground, and kiss the hem of his garment. The two Greek noblemen at Scio, who introduced the travellers Egmont and Heyman to the cham of Tartary, kissed his robe at their entrance, and took leave of him with the same ceremony. Sandys was present when the grand signior himself paid his people the usual compliment, by riding in great state through the streets of Constantinople. He saluted the multitude as he moved along, having the right hand constantly on his breast, bowing first to the one side, and then to the other, when the people with a low and respectful voice, wished him all happiness and prosperity. Dr. Shaw's account of the Arabian compliment, or common salutation, Peace be unto you, agrees with these statements; but he observes further, that inferiors, out of deference and respect, kiss the feet, the knees, or the garments of their superiors. They fre

e

Maillet, Lett. xi, p. 137, 138. Harmer's Observ. vol. ii, p. 331. Sandy's Trav. p. 50, part i, p. 87. See also Harmer's Observ. vol. ii, p. 327-343.

8 Trav. vol. i, p. 426.

quently kiss the hand also; but this last seems not to be regarded as a token of equal submission with the others; for D'Arvieux observes, that the women who wait on the Arabian princesses, kiss their hands when they do them the favour not to suffer them to kiss their feet, or the border of their robe.h

All these forms of salutation appear to have been in general use in the days of our Lord, for he represents a servant as falling down at the feet of his master, when he had a favour to ask; and an inferior servant, as paying the same compliment to the first, who belonged, it would seem, to a higher class: "The servant, therefore, fell down and worshipped him, saying, Lord have patience with me and I will pay thee all." "And his fell low-servant fell down at his feet, and besought him, say. ing, have patience with me and I will pay thee all.”i When Jairus solicited the Saviour to go and heal his daughter, he fell down at his feet: the apostle Peter, on another occasion, seems to have fallen down at his knees, in the same manner as the modern Arabs fall down at the knees of a superior. The woman who was afflicted with an issue of blood, touched the hem of his garment; and the Syrophenician woman fell down at his feet. In Persia, the salutation among intimate friends is made by inclining the neck over each other's necks, and then in clining cheek to cheek; which Mr. Morier thinks is most likely the falling upon the neck and kissing, so frequently mentioned in Scripture.J

Mr. Harmer contends, that Cornelius the centurion,

h Trav.

p.

252.

i Matth. xviii, 26, 29.

I

J Gen. xxxiii, 4, and xlv, 14; and Luke xv, 20. Morier's Trav. vol. i, p. 126.

when he fell down at the feet of the apostle Peter and wor shipped him, did not intend to pay him divine honours, but merely to salute him with a reverence esteemed the lowest and most submissive, in the ceremonious east. He allows there was something extraordinary in the behaviour of Cornelius, but no mixture of idolatry. But it is to be feared the verdict which this respectable writer pronounces for the excellent Roman, is too favourable. The apostles did not at other times refuse the common tokens of respect and civility from those around them; and if the act of Cornelius meant no more, the refusal cannot be accounted for, upon the common principles of human nature. But the words of the evangelist ought to decide the question; he says expressly that Cornelius worship, ped him;1 rgorevne, the term which Luke and other inspired writers commonly use to express the homage which is due only to the Supreme Being. This term, it is admitted, is often employed by writers, both sacred and profane, to denote merely civil respect; but it cannot with, propriety be so understood here, because the reason which the apostle assigned for his refusal, derives all its propriety and force from religious worship: "Stand up; I myself also am a man." But surely it is not inconsistent with the character of a man to receive an extrarordinary token of respect from another. Mr. Harmer thinks the conduct of the apostle John, in throwing himself at the feet of the angel, is to be viewed in a somewhat different light. "John did nothing at all," says our author, "but what was conformable to the usages of his own country, when the people of it designed innocently to express great reverence and gratitude." But if the apostle meant only Harmer's Observ. vol. ii, p. 339. Acts x, 25, 26.