ANOINT, (Genesis 31:13.) The earliest use of this word in the sacred writings, is in the passage cited; and it signifies in that connection the pouring of oil upon the stone which Jacob had set up for a pillar. (Genesis 28:18)

The anointing of persons, places, and things, with oil or ointment of a particular composition, was a mode of consecration prescribed by divine authority, and extensively practised among the Hebrews. (Exodus 28:41.) The ingredients of the ointment, embracing the most exquisite perfumes and balsams, are minutely given, (Exodus 30:23-33) and the common use of it was expressly forbidden. (Exodus 30:33)

It was customary at festivals, and on other great and joyful occasions, to anoint the head with fragrant oils; hence, it became a sign of joy or happiness. This fact explains 2Samuel 14:2; Psalms 23:5; 42:10; Ecclesiastes 9:8; Matthew 6:17. It is supposed that anointing was a daily custom. (Ruth 3:3) The anointing of kings and rulers is particularly prescribed, and we have frequent accounts of the process. (2Samuel 19:10: 1Kings 1:39; 19:15, 16)

The supposed manner of anointing is represented in the annexed cut. It was sometimes done privately by a prophet, (1Samuel 10:1; 16:1-13; 1Kings 19:16; 2Kings 9:1-6) and was a symbolical intimation that the person so anointed would at some future day ascend the throne. After the monarchy was established, the anointing was done by the priest, (1Kings 1:39) probably in some public place, (1Kings 1:32-34) and, at least on one occasion, in the temple surrounded by the royal guards. (2Kings 11:12, 13) It was common to anoint the person, or some part of it, (as the head, feet, hair, &c.) for the sake of health or cleanliness, or as a token of respect, and also in connection with religious observances. (Matthew 6:17; Luke 7:46; John 12:3.) When practised to show respect, the most expensive materials were used, and the ceremony was performed in such a manner as to denote the most humble and submissive reverence,

The anointing of the sick with oil was also common. The healing properties of oil are well- known, and though the cures wrought by the disciples of our Lord were obviously miraculous, they still employed the ordinary means of cure. (Mark 6:13) The apostolic direction (James 5:14) respecting the anointing of the sick, shows us that, together with prayer, the appropriate moans of healing should be employed in dependence upon or in the name of the Lord. This anointing, it will be observed, is commended with a view to its healing effect, for which purpose it was in constant use among the Jews. Of course to employ it for the professed purpose of sanctifying the soul, or preparing it for death, is sinful and highly superstitious. It is clear that the use of this passage to justify such practices is a gross perversion of language.

The bodies of the dead were often anointed to preserve them from corruption. (Mark 14:8; 16:1, and Luke 23:56)

The Anointed, or Messiah, who is constituted our high-priest and intercessor, was anointed with the Holy Ghost, of which the anointing of priests under the Jewish dispensation is supposed to be typical. (Psalms 44:7; Isaiah 106:1; Daniel 9: 24; Luke 4:18, 21; Acts 4:27, and 10:38) The terms anoint, anointed, and anointing, are employed also in a variety of forms to illustrate the sanctifying influences of divine grace upon the soul. (2Corinthians 1:21; 1 John 2:20-27; Revelation 3:18)

ANOINT; ANOINTED:
a-noint', a-noint'-ed (aleipho, chrio): Refers to a very general practice in the East. It originated from the relief from the effect of the sun that was experienced in rubbing the body with oil or grease. Among rude people the common vegetable or animal fat was used. As society advanced and refinement became a part of civilization, delicately perfumed ointments were used for this purpose. Other reasons soon obtained for this practice than that stated above. Persons were anointed for health (Mr 6:13), because of the widespread belief in the healing power of oil. It was often employed as a mark of hospitality (Lu 7:46); as a mark of special honor (Joh 11:2); in preparation for social occasions (Ru 3:3; 2Sa 14:2; Isa 61:3). The figurative use of this word (chrio) has reference strictly to the coming of the Holy Spirit upon the individual (Lu 4:18; Ac 4:27; 10:38). In this sense it is God who anoints (Heb 1:9; 2Co 1:21). The thought is to appoint, or qualify for a special dignity, function or privilege. It is in this sense that the word is applied to Christ (Joh 1:41 m; Ac 4:27; 10:38; Heb 1:9; compare Ps 2:2; Da 9:25).

See also ANOINTING.

Jacob W. Kapp

ANOINTING: a-noint'-ing: A distinction was made by the ancient Hebrews between anointing with oil in private use, as in making one's toilet (cukh), and anointing as a religious rite (mashach).

1. Ordinary Use:

    (1) As regards its secular or ordinary use, the native olive oil, alone or mixed with perfumes, was commonly used for toilet purposes, the very poor naturally reserving it for special occasions only (Ru 3:3). The fierce protracted heat and biting lime dust of Palestine made the oil very soothing to the skin, and it was applied freely to exposed parts of the body, especially to the face (Ps 104:15).

    (2) The practice was in vogue before David's time, and traces of it may be found throughout the Old Testament (see De 28:40; Ru 3:3; 2Sa 12:20; 14:2; 2 Chron 28:15; Eze 16:9; Mic 6:15; Da 10:3) and in the New Testament (Mt 6:17, etc.). Indeed it seems to have been a part of the daily toilet throughout the East.

    (3) To abstain from it was one token of mourning (2Sa 14:2; compare Mt 6:17), and to resume it a sign that the mourning was ended (2Sa 12:20; 14:2; Da 10:3; Judith 10:3). It often accompanied the bath (Ru 3:3; 2Sa 12:20; Eze 16:9; Susanna 17), and was a customary part of the preparation for a feast (Ec 9:8; Ps 23:5). One way of showing honor to a guest was to anoint his head with oil (Ps 23:5; Lu 7:46); a rarer and more striking way was to anoint his feet (Lu 7:38). In Jas 5:14, we have an instance of anointing with oil for medicinal purposes, for which see OIL.

2. Religious Use:

Anointing as a religious rite was practiced throughout the ancient East in application both to persons and to things.

    (1) It was observed in Canaan long before the Hebrew conquest, and, accordingly, Weinel (Stade's Zeutschrift, XVIII, 50 ff) holds that, as the use of oil for general purposes in Israel was an agricultural custom borrowed from the Canaanites, so the anointing with sacred oil was an outgrowth from its regular use for toilet purposes. It seems more in accordance with the known facts of the case and the terms used in description to accept the view set forth by Robertson Smith (Religion of the Semites, 2nd ed., 233, 383 ff; compare Wellhausen, Reste des arabischen Heidenthums, 2nd ed., 125 ff) and to believe that the cukh or use of oil for toilet purposes, was of agricultural and secular origin, and that the use of oil for sacred purposes, mashach, was in origin nomadic and sacrificial. Robertson Smith finds the origin of the sacred anointing in the very ancient custom of smearing the sacred fat on the altar (matstsebhah), and claims, rightly it would seem, that from the first there was a distinct and consistent usage, distinguishing the two terms as above.

    (2) The primary meaning of mashach in Hebrew, which is borne out by the Arabic, seems to have been "to daub" or "smear." It is used of painting a ceiling in Jer 22:14, of anointing a shield in Isa 21:5, and is, accordingly, consistently applied to sacred furniture, like the altar, in Ex 29:36 and Da 9:24, and to the sacred pillar in Ge 31:13: "where thou anointedst a pillar."

    (3) The most significant uses of mashach, however, are found in its application, not to sacred things, but to certain sacred persons. The oldest and most sacred of these, it would seem, was the anointing of the king, by pouring oil upon his head at his coronation, a ceremony regarded as sacred from the earliest times, and observed religiously not in Israel only, but in Egypt and elsewhere (see Jud 9:8,15; 1Sa 9:16; 10:1; 2Sa 19:10; 1Ki 1:39,45; 2Ki 9:3,6; 11:12). Indeed such anointing appears to have been reserved exclusively for the king in the earliest times, which accounts for the fact that "the Lord's anointed" became a synonym for "king" (see 1Sa 12:3,5; 26:11; 2Sa 1:14; Ps 20:6). It is thought by some that the practice originated in Egypt, and it is known to have been observed as a rite in Canaan at a very early day. Tell el-Amarna Letters 37 records the anointing of a king.

    (4) Among the Hebrews it was believed not only that it effected a transference to the anointed one of something of the holiness and virtue of the deity in whose name and by whose representative the rite was performed, but also that it imparted a special endowment of the spirit of Yahweh (compare 1Sa 16:13; Isa 61:1). Hence the profound reverence for the king as a sacred personage, "the anointed" (Hebrew, meshiach YHWH), which passed over into our language through the Greek Christos, and appears as "Christ".

    (5) In what is known today as the Priestly Code, the high priest is spoken of as "anointed" (Ex 29:7; Le 4:3; 8:12), and, in passages regarded by some as later additions to the Priestly Code, other priests also are thus spoken of (Ex 30:30; 40:13-15). Elijah was told to anoint Elisha as a prophet (1Ki 19:16), but seems never to have done so. 1Ki 19:16 gives us the only recorded instance of such a thing as the anointing of a prophet. Isa 61:1 is purely metaphorical (compare Dillmann on Le 8:12-14 with ICC on Nu 3:3; see also Nowack, Lehrbuch der hebraischen Archaologie, II, 124).


LITERATURE.

Jewish Encyclopedia, article "Anointing"; BJ, IV, ix, 10, DB, article "Anointing," etc.

George B. Eager

ANOINTING:

Was a custom in general use among the Hebrews and other oriental nations, and its omission was one sign of mourning, Isaiah 61:3. They anointed the hair, head, and beard, Psalms 104:15 133:2. At their feasts and rejoicings they anointed the whole body; but sometimes only the head or feet, Psalms 23:5 Matthew 6:17 John 12:3. It was a customary mark of respect to guests, Luke 7:38,46. The use of oil upon the skin was thought to be conducive to health. Anointing was then used, and is still, medicinally, Mark 6:13 James 5:14; but the miraculous cures thus wrought by the apostles furnish no warrant for the ceremony just before death called "extreme unction." The anointing of dead bodies was also practiced, to preserve them from corruption, Mark 14:8 16:1 Luke 23:56. They anointed kings and high priests at their inauguration, Exodus 29:7,29 Leviticus 4:3 Judges 9:8 1Samuel 9:16 1Kings 19:15,15, as also the sacred vessels of the tabernacle and temple, Exodus 30:26. This anointing of sacred persons and objects signified their being set apart and consecrated to the service of God; and the costly and fragrant mixture appointed for this purpose was forbidden for all others, Exodus 30:23-33 Ezekiel 23:41.

The custom of anointing with oil or perfume was also common among the Greeks and Romans; especially the anointing of guests at feasts and other entertainments.

Anoint, the practice of anointing with perfumed oil was common among the Hebrews.

    (1.) The act of anointing was significant of consecration to a holy or sacred use; hence the anointing of the high priest (Exodus 29:29; Leviticus 4:3) and of the sacred vessels (Exodus 30:26). The high priest and the king are thus called "the anointed" (Leviticus 4:3, 5, 16; 6:20; Psalms 132:10). Anointing a king was equivalent to crowning him (1Samuel 16:13; 2Samuel 2:4, etc.). Prophets were also anointed (1Kings 19:16; 1Chronicles 16:22; Psalms 105:15). The expression, "anoint the shield" (Isaiah 21:5), refers to the custom of rubbing oil on the leather of the shield so as to make it supple and fit for use in war.

    (2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deuteronomy 28:40; Ruth 3:3; 2Samuel 14:2; Psalms 104:15, etc.). This custom is continued among the Arabians to the present day.

    (3.) Oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Psalms 109:18; Isaiah 1:6; Mark 6:13; James 5:14).

    (4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56).

    (5.) The promised Deliverer is twice called the "Anointed" or Messiah (Psalms 2:2; Daniel 9:25, 26), because he was anointed with the Holy Ghost (Isaiah 61:1), figuratively styled the "oil of gladness" (Psalms 45:7; Hebrews 1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the Messiah of the Old Testament.

ANNAS:
one who answers; humble

ANOINTING
Of the body
   Deuteronomy 28:40; Ruth 3:3; Esther 2:12; Psalms 92:10; 104:15; 141:5; Proverbs 27:9,16; Ecclesiastes 9:8; Song of Solomon 1:3; 4:10; Isaiah 57:9; Amos 6:6; Micah 6:15.

Of guests
   2Chronicles 28:15; Luke 7:46

Of the sick
   Isaiah 1:6; Mark 6:13; Luke 10:34; James 5:14; Revelation 3:18

Of the dead
   Matthew 26:12; Mark 14:8; 16:1; Luke 23:56

Of Jesus, as a token of love
   Luke 7:37,38,46; John 11:2; 12:3

Omitted in mourning
   2Samuel 12:20; 14:2; Isaiah 61:3; Daniel 10:3

God Preserves those who receive
   Psalms 18:50; 20:6; 89:20-23

Saints receive
   Isaiah 61:3; 1John 2:20


IN CONSECRATION
   » OF HIGH PRIESTS
      Exodus 29:7,29; 40:13; Leviticus 6:20; 8:12; 16:32; Numbers 35:25; Psalms 133:2

   » OF PRIESTS
      Exodus 28:41; 30:30; 40:15; Leviticus 4:3; 8:30; Numbers 3:3

   » OF KINGS
      Judges 9:8,15
      » Saul
      1Samuel 9:16; 10:1; 15:1
      » David
      1Samuel 16:3,12,13; 2Samuel 2:4; 5:3; 12:7; 19:21; 1Chronicles 11:3
      » Solomon
      1Kings 1:39; 1Chronicles 29:22
      » Jehu
      1Kings 19:16; 2Kings 9:1-3,6,12
      » Hazael
      1Kings 19:15
      » Joash
      2Kings 11:12; 2Chronicles 23:11
      » Jehoahaz
      2Kings 23:30
      » Cyrus
Isaiah 45:1

      » OF PROPHETS
         1Kings 19:16

   » OF THE TABERNACLE
      Exodus 30:26; 40:9; Leviticus 8:10; Numbers 7:1
      » Altars of
         Exodus 30:26-28; 40:10; Leviticus 8:11; Numbers 7:1
      » Vessels of
         Exodus 30:27,28; 40:9,10; Leviticus 8:10,11; Numbers 7:1

   » JACOB'S PILLAR: at Beth-el
      Genesis 28:18; 31:13; 35:14

   » See DEDICATION

FIGURATIVE:
   » Of Christ's kingly and priestly office
      Psalms 45:7; 89:20; Isaiah 61:1; Daniel 9:24; Luke 4:18; Acts 4:27; 10:38; Hebrews 1:9
   » Of spiritual gifts
      2Corinthians 1:21; 1John 2:20,27

TYPIFIED
   Exodus 40:13-15; Leviticus 8:12; 1Samuel 16:13; 1Kings 19:16

SYMBOLICAL
   » Of Jesus - Matthew 26:7-12; John 12:3-7

ANOINTING:
in Holy Scripture, is either,

I. Material-with oil-or

II. Spiritual-with the Holy Ghost.

I. MATERIAL.- Ordinary . Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. (Deuteronomy 28:40; Ruth 3:3; Micah 6:15) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. (Luke 7:46) and Psalms 23:5 Official . It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office, (1Kings 19:16) and were called messiahs, or anointed. (1Chronicles 16:22; Psalms 105:15) b. Priests, at the first institution of the Levitical priesthood, were all anointed to their offices, (Exodus 40:15; Numbers 3:3) but afterwards anointing seems to have been specially reserved for the high priest, (Exodus 29:29; Leviticus 16:32) so that "the priest that is anointed," (Leviticus 4:3) is generally thought to mean the high priest. c. Kings. Anointing was the principal and divinely-appointed ceremony in the inauguration of the Jewish Kings. (1Samuel 9:16; 1Samuel 10:1; 1Kings 1:34,39) The rite was sometimes performed more than once. David was thrice anointed. d. Inanimate objects also were anointed with oil, in token of their being set apart for religious service. Thus Jacob anointed a pillar at Bethel. ((Genesis 31:13; Exodus 30:26-28) Ecclesiastical. Anointing with oil is prescribed by St. James to be used for the recovery of the sick. (James 5:14) Analogous to this is the anointing with oil practiced by the twelve. (Mark 6:13)

II. SPIRITUAL.- In the Old Testament a Deliverer is promised under the title of Messiah, or Anointed, (Psalms 2:2; Daniel 9:25,26) and the nature of his anointing is described to be spiritual, with the Holy Ghost. (Isaiah 61:1) see Luke 4:18 In the New Testament Jesus of Nazareth is shown to be the Messiah, or Christ or Anointed, of the Old Testament, (John 1:41; Acts 9:22; Acts 17:2,3; Acts 18:4,28) and the historical fact of his being anointed with the Holy Ghost is asserted and recorded. (John 1:32,33; Acts 4:27; Acts 10:38) Christ was anointed as prophet priest and king. Spiritual anointing with the Holy Ghost is conferred also upon Christians by God. (2Corinthians 1:21) " Anointing "expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God.

ANOINTING:
    (1) Of Objects set apart for Sacred Uses
         Exodus 29:36; 30:26; 40:10;
         Leviticus 8:11;
         Numbers 7:1

    (2) Examples of Persons Anointed in Consecration
         Leviticus 8:30;
         1Samuel 10:1; 16:13;
         1Kings 1:39; 19:16
         2Kings 9:3; 11:12; 23:30

    (3) Of Guests --SEE Social Life, SOCIAL LIFE

    (4) General References to Application of Oil to the Body
         Ruth 3:3;
         Psalms 92:10;
         Ecclesiastes 9:8;
         Isaiah 57:9;
         Amos 6:6

    (5) Figurative
         2Corinthians 1:21;
         1John 2:20,27

    (6) Application of Oil as a Remedy
         Isaiah 1:6;
         Mark 6:13;
         Luke 10:34;
         James 5:14;
         Revelation 3:18

ANOINTING:
- With oil
      Psalms 92:10

- With ointment
      John 11:2

- WAS USED FOR
      Decorating the person
         Ruth 3:3

      Refreshing the body
         2Chronicles 28:15

      Purifying the body
         Esther 2:12;
         Isaiah 57:9

      Curing the sick
         Mark 6:13;
         James 5:14

      Healing wounds
         Isaiah 1:6;
         Luke 10:34

      Preparing weapons for war
         Isaiah 21:5

      Preparing the dead for burial
         Matthew 26:12;
         Mark 16:1;
         Luke 23:56

      The Jews were very fond of
         Proverbs 27:9;
         Amos 6:6

- WAS APPLIED TO
      The head
         Psalms 23:5;
         Ecclesiastes 9:8

      The face
         Psalms 104:15

      The feet
         Luke 7:38,39;
         John 12:3

      The eyes
         Revelation 3:18

- OINTMENT FOR
      Richly perfumed
         Song of Solomon 4:10;
         John 12:3

      Most expensive
         2Kings 20:13;
         Amos 6:6;
         John 12:3,5

      Prepared by the apothecary
         Ecclesiastes 10:1

      An article of commerce
         Ezekiel 27:17;
         Revelation 18:13

      Neglected in times of affliction
         2Samuel 12:20; 14:2;
         Daniel 10:3

- Neglect of, to guests, a mark of disrespect
      Luke 7:46

- A token of joy
      Ecclesiastes 9:7,8

- Deprivation of, threatened as a punishment
      Deuteronomy 28:40;
      Micah 6:15

- Why recommended by Christ in times of Fasting
      Matthew 6:17,18

ANOINT:
To rub in; rub on.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and ANOINT thine eyes with eyesalve, that thou mayest see. (Revelation 3:17-18)

ANOINT, ANOINTING

The practice of anointing with oil, or with oil intermingled with certain perfumes, seems to liave been of great antiquity in the warm regions of the South and East. Its use falls into two leading divisions—the common and the sacred; the one being designed for purposes of invigoration or refreshment, the other as a symbol and means of consecration.

1. Probably the earliest authentic notice or representation of the use of oil for any special purpose, is that in the history of Jacob, when, after his remarkable dream at Bethel, he poured oil on the stone that had served him for a pillow. This belongs to the religious use of oil; but as the religious in this, as in other things, doubtless had its foundation in the natural, no reasonable doubt can be entertained that the patriarchs were then in the habit of employing it on ordinary occasions. In Egypt the practice of anointing, at least the heads of persons, was so common in ancient times that it appears to have been among the civilities which were shown to guests when they entered the house where they were to be entertained.

The practice was equally common among the Greeks. In the apostolic age it was so common among the Jews of Palestine that our Lord could notice the omission of it by Simon the Pharisee аs a plain mark of coldness, if not a breach of civility, Lu. 7:46. But the unguents used on such occasions in later times seem to have been perfumes rather than oils, at least they were compositions in which the fragrance of the perfume was regarded as the more peculiar excellence. Such, especially, were those contained in alabaster boxes or porcelain vases, which had so strong an odour, and in which the several ingredients were so finely blended, that the vessel has been known to retain its scent for hundreds of years. In the simpler and earlier form, however, in which the custom of anointing was practised, the oily substance appears to have been the principal, if not the only article employed; and the main object in using it was the preservation of the health and elasticity of the bodily frame. For this it was serviceable in the hot and arid countries of the East. The clothing there is necessarily thin, and the exposure to heat and sand naturally induces a feeling of lassitude, or sometimes of irritation, which the application of oil is fitted to relieve. The strong evaporation, also, caused by the heat, requires to be met by oily and odoriferous unguents. "Anointing the skin prevents the excessive evaporation of the fluids of the body, and acts as clothing in both sun and shade."—(Livingstone's Travels in S. Africa, p. 246.) In like manner the elder Niebuhr testifies that in Yemen, where the climate is only some degrees warmer than in Palestine, "the anointing of the body is believed to strengthen and protect it from the heat of the sun, by which the inhabitants of this province, as they wear but little clothing, are very liable to suffer. Oil, by closing up the pores of the skin, is supposed to prevent that too copious perspiration which enfeebles the frame. When the intense heat comes in they always anoint their bodies with oil." The allusions to the practice, in Old and New Testament scripture, are of great frequency, although, in by far the greater number of instances, it is evidently spoken of as a species of luxury, as connected with refreshment, invigoration, and gladness still more than with health, and therefore, in all proba bility, consisting in the application of perfumed oil, and that not so much to the body generally as to the head. In a variety of passages it is directly mentioned as a source of hilarity and joy, as in Psalms 23:5, "Thou anointest my head with oil;" Psalms 45:7; Proverbs 21:17, "He that loveth wine and oil shall not be rich;" ch. 27:9, "Ointment and perfume rejoice the heart." In another set of passages the disuse of it in times of mourning is represented as a fit and proper thing, among other signs and accompaniments of grief; as at 2Samuel 14:2, where the widow of Tekoah, when disguising herself as a mourner, is enjoined not to anoint herself with oil; and in like manner Daniel, when engaged in exercises of fasting and humiliation, tells us he did not anoint himself at all, Daniel 10:3; соmpare also Isaiah 61:3; Micah 6:15; Matthew 6:17. In still another class of passages the use of oil with the sick is spoken of a customary and proper, partly, it would appear, as a medicament, and partly as a proof of kind and sympathetic treatment, Isaiah 1:6; Mark 6:13; James 5:14. In these two latter cases, which mention the use of oil in immediate connection with the cure of the diseased—the miraculous cure in one of the cases at least, if not in both—there is probably some reference to the symbolical import which oil came to bear in things pertaining to the glory and service of God, so that they may in part be referred to the next division.

2. It is rather singular that the first instance on record of the religious use of oil—that already referred to, of Jacob's anointing the stone at Bethel—has respect, not to a person, but to a thing. It was evidently designed to be a formal consecration of the stone, or the spot where it lay, to a sacred purpose; though, under what consideration oil was employed to that end, and why oil rather than several other tilings that might be named, no indication whatever is given in the narrative. Tlie intercourse with Egypt had as yet scarcely commenced on the part of the chosen family; and there is no ground for affirming it to have been derived from that quarter; we might rather suppose it had descended from the rites and customs of primeval times. It is certain, however, that oil was used at a very early period in Egypt for purposes of consecration. Monarchs at their coronation were thus set apart, and were called " the anointed of the gods." So we are told by Wilkinson (ch. 15), who adds, "With the Egyptians, as with the Jews, the investiture to any sacred office, as that of king or priest, was confirmed by this external sign; and as the Jewish lawgiver mentions the ceremony of pouring oil upon the head of the high-priest after he had put on his entire dress, with the mitre and crown, the Egyptians represent the anointing of their priests and kings after they were attired in their full robes, with the cap and crown upon their head. Some of the sculptures introduce a priest pouring oil over the monarch, in the presence of Thoth, Ног-Hat, Ombte, or Nilus, which may be considered a representation of the ceremony before the statues of those gods. The functionary who officiated was the high-priest of the king. He was clad in a leopard skin, and was the same who attended on all occasions which required him to assist or assume the duties of the monarch in the temple. They also anointed the statues of the gods; which was done with the little finger of the right hand."

The formal agreement above noticed by Sir G. Wilkinson, between the use of oil among the Egyptians and the Israelites in consecrating to an office, may undoubtedly be regarded as evidence that the Mosaic prescription was framed with some regard to the observances in Egypt ; for by the time the former was instituted, the Israelitish people had been long habituated to the customs of Egypt ; and it was the part of wisdom, when setting up a better polity, to take advantage of what existed there, so far ая it could be safely employed. But then it must be borne in mind, that the formal ' coincidence in such cases by no means argued a sulwtau- úal agreement, and that the real meaning of the observance in the two cases may have been very different—it must, iudeed, have been so ; for all symbolical institutions necessarily derive their distinctive value and signifiance from the character of the religion with which they are associated ; they embody, in some respect or another, its spirit and design : and between the Kgyptian and the Jewish religion, there was this grand fundamental disparity, that the one was only a deification of nature, while the other was throughout njoral, based on the spiritual and righteous character of G«l. Hence the consecration of a king or a statue by the effusion of oil in an Egyptian temple had nothing of what may be called the morally sacred about it ; it merely indicated to the spectators that the subject of it was recognized by the god of the temple, and was treated with that mark of personal consideration which it was usual for men in their dwellings to bestow on Rich persons and things as they sought specially to honour or exalt. The king so anointed was solemnly recognized as the guest and protégé1 of the lord of the temple ; the statue was set apart for, and so far identified with, the god it represented, and both were stamped as fit for their respective destinations. But in the true religion something more and higher was involve*! in the act of consecration. The article or subject was brought into contact with the holiness of Jehovah, and was made a vessel and instrument of the Spirit of God. Hence, anointing with oil in the times of the old covenant was always a symbol of the gift and grace of the Holy Spirit—in the case of inanimate objects imparting to them a ceremonial sacredness, so as to fit them for holy ministrations ; and in the case of persons, not only designating them to a sacred office, but sealing to them the spiritual qualifications needed for its efficient discharge. Hence, after describing the preparation for the oil which was to be used in the work of consecration, it is said, "And thou shall sanctify them, that they (the sanctuary and its furniture) may be most holy ; whatsoever toucheth them shall lie holy. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest7» office," Exodus xxx. ai, з<>.

In later passages of Scripture, the meaning of the rite is brought out still more distinctly, and its respect to the gift of the Holy Spirit left without any doubt. Thus, when Saul was anointed to I« king, Samuel added, ' ' Anil the Spirit of the Lord shall come upon thee," i su. v ч And when David was appointed in the room of Saul, we are told, "Then Samuel took the hora of oil, and anointed him in the midst of his brethren ; and the Spirit of the Lord came upon David from that day forward (along with the sign he got the thing signified) : but the Spirit of the Lord departed from Saul," 1 Sa. xtt. 13-14—having forfeited his right to the blessing, his former anointing now became to him but an empty ceremony. The same connection is brought out by Isaiah prophetically of the Messiah, when he introduces the latter as speaking, "The Spirit of the Lord God is upon me, because he hath anointed me to preach good tidings to the meek," Is l\i. l—a causal connection : the Spirit is upon me, because he hath anointed me ; for, in Messiah's case, there could be no separation between the form and the reality. Indeed, in the actual history of Jesus, the form itself fell into abeyance, the reality alone comes into new ; without any external anointing, the Spirit of the Lord descended upon him without measure. But the prophet spake from the Old Testament point of view, in which everything presented itself under the aspect of shadow and symbol. When New Testament times come these fall away, while the language derived from them is still often retained. Hence, in Ac. iv. '21, the apostles, in their address to God, say of Jesus, " Thy holy child whom thou hast anointed ;" and still more expressly Peter, in his speech to Cornelius, " God anointed Jesus of Nazareth with the Holy Ghost and with power," Ac. x. 38. So also of Christians generally, it is said by Paul, "He who hath anointed us is God," 2Co.i. si¡ and by John, " Ye have an unction from the Holy One, and ye know all things," l Jn. 11. ao.

The practice of anointing with oil as regards persons in Old Testament times, was almost entirely confined to those who attained to the higher offices of king and priest. There is only one distinct occasion 011 record, in which anointing is mentioned in connection with the designation of a prophet ; it is in respect to Elisha. when chosen to take the place of Elijah, l Kl. iU. le ¡ and it was so on that particular occasion, probably lie- cause, in the peculiar circumstances of the time, the call to prophetical ministrations assumed more than usually the character of a specific office or function to lw discharged. Elisha was. in a manner, to judge for God in Israel, and to exercise a kind of supernatural authority and control. Even in this case, however, it may be doubted whether there was any actual effusion of oil, and whether the casting of Elijah's mantle over Elisha did not itself constitute the act of anointing. For, that the term was sometimes employed even in Old Testament times, when there was no actual administration of oil, is evident from Is. xlv. 1, where Cyrus is spoken at all. These are sexless, but are considered as imperfectly developed females.

No insects are more deservedly celebrated than these for that wonderfully elaborate instinct which imitates the actings of reason, and that not the reason of the isolated and selfish savage, but of the civilized man, living in society, and labouring with self-denying toil and well-directed energy for the general benefit of the commonwealth. In the societies of bees, there U the semblance of a central authority, which we have agreed to civil the queen, and so those industrious insects are poetically assumed to live under monarchical government ; but no such conspicuous personage exists in an ant's nest, and these may 1« considered true republican», who carry on their labours without "guide, overseer, or ruler," Proverbs TÍ. 7, prompted by the unerring instinct implanted in the sensoriuni of each.

In two passages of the book just cited, Proverbs ri. e-S; их. 24, 25, the ant is held up as an example of diligence, and, according to the plain sense of the words, of that prudence which provides in a time of plenty for the season of scarcity. Thus Solomon, in the former passage, sends the sluggard to the ant for wisdom, " which provideth her meat in the summer, and gathereth her food in the harvest." And Agur, in the latter passage, extols their exceeding wisdom, because, though little and not strong, "yet they prepare their meat in the summer."

These statements have acquired a more than usual measure of notoriety, because it has been supposed that they present an example of popular error in natural history, which the investigations of modern science have refuted. A great multitude of ancient writers have asserted that ants store up grains of corn in their nest, gathering them in the harvest ; and modern popular belief has confirmed the assertion, adding to it the remarkable circumstance tliat the plumule, or germinating point, is carefully bitten out of every grain, before it is committed to the subterranean granary, lest it should sprout and become unfit for food in the damp earth. " Any one," says Addison, in his interesting paper, No. 156 of the Gtmrdian, "may make the experiment, and even see that there is no germ in their corn."

Now the precision of modern science has shown tliat our European ants do not eat corn ; but that they do take care of, and carry to and fro, objects which in shape, size, and colour bear so close a resemblance to grains of wheat, as readily to deceive a cursory observer. These objects, however, are the pupee of the young brood in their cocoons. It has hence been somewhat hastily concluded, that the whole belief of antiquity on the subject has been erroneous, and that the statement, though backed by the authority of the sacred writers, must be consigned to the category of vulgar errors.

We had need, however, to be very sure of our facts when we attempt to correct the Spirit of God. Neither Solomon nor Agur expressly names "corn," as stored up: "food," "meat," are the general terms used; and though harvest is named, it may be understood only as the time when the "food," whatever it be, is abundant. It is now known that European ants subsist largely on the saccharine juice secreted by aphides, and exuded by the latter expressly at the soli citation of the former; nay,

tively few in number ; but there is another race, which ¡ .' МГ' John ЧС11ГЧ" 8tllte8 *''at tlie, ЪтTM "* of Вг'^?. ^ % , ... mico bntnnta) purloins eeed sown broadcast, especially that of

are the workers, and which constitute the mam body tnm)w nn(1 transports it to the nest. (Farm /ruect,. p. 512; of the teeming population, which never have any wings | and Morton's Cyd. of Agrie, i. p. 91в)

iif as anointed by God. If oil wot used, it would probably be not simple oil, but, as in the case of the priesthood, a compound of various sweet spices mixed with olive oil. These are called in our version stacte, oiiycha, and galbanum, Exodus x»x. M; but the names are somewhat conjectural ; and nothing further can be affirmed regarding the compound, than that it was doubtless formed in such a manner as to yield the most fragrant and refreshing perfume ; so that, from its delightful and exhilarating influence on the bodily sense, it might aptly image the blissful effect of the Spirit's grace on the soul.

After the explanations that have been given, it is scarcely necessary to do more than notice, that the terms Messiah and Chriit have become jiersonal designations of the Redeemer, simply on the ground of his anointing in the spiritual sense. (See Cbkist.) In an inferior sense, both priests and kings were called the Lord's anointed ones, or his Messiahs, as it might be rendered (for example, Lo. »i. 22 ; l Ch. irt. 22). But the distinctive name of the Messiah, or Anointed One, came in the later books of Old Testament scripture to be appropriated to Him, on whom the hopes and expectations of God's people were hung, Psalms ¡1.2; Daniel ix. 25, ae.

ANOINT

(1.) To pour oil upon one, Daniel 10:3.

(2.) To set apart to sorne noted service, 1Kings 19:15.

(3.) To make ready, Isaiah 21:5.

(4.) To daub, besmear, John 9:6, 11. The anointing of persons or things under the law, imported the setting them apart to the service of God, or to some noted office of prophet, priest, or king; and was typical of the communication of the Holy Ghost to Christ and his church, Exodus 28:29. The Holy Ghost is called an Unction or Anointing. By receiving of him, are persons separated from the world to the service of God; have their nature and works made comely and shining; and are fitted to run in the ways of God, and to fight the good fight of faith, 1 John 2:20, 27. God's anointing of our Redeemer, imports his calling him to the office of Mediator, Prophet, Priest, and King; and giving him an buman nature, fully furnished with all the gifts and graces of the Holy Ghost dwelling in him, and in due time 'With all the incomprehensible comforts thereof; and, on this account, he is called Messiah, Christ, or Anointed, Daniel 9:24. Romans 1:1. Psalms 84:9. 1Samuel 2:35. He is anointed above his fellows; called to higher offices; and more abundantly filled with the Holy Ghost than his people are, Psalms 45:7 — God anoints his chosen people, when he endues them with the gilts, graces, and comforts of the Holy Ghost; and bestows prosperity on them, 1Corinthians 1:21. Psalms 23:5. and 92:10. They anoint their eyes with eye-salve, when they apply Jesus' word and Spirit for their saving instruction in the things of God, Revelation 3:18. Saul, David, Zedekiah, and Cyrus, are called the Lord's anointed, because set apart and furnished by him for the kingly office, and the particular work assigned to them, 1Samuel 12:3 and 16:6. Lamentations 4:20 Isaiah 45:1. Touch not mine anointed, and do my firofihett no harm: hurt not the Hebrew patriarchs, or their seed, whom I have chosen and called to my particular friendship and service, Psalms cv. 15. The yoke shall be destroyed because of the anointing: the ravage and bondage of the Assyrians shall be removed on account of the covenant of royalty made with David; and for the sake of Jesus Christ, the promised Messiah; and by means of the Holy Ghost poured down from heaven, to reform the land, Isaiah 10:27.