Shoe

The na'al of the modem Arabic shoe means the sole, thus indicating the sandal character of the ancient Heb. na'al, usually tr. 'shoe.' Similarly, the Gr. term I'TrdS-nfj.a means something tied on or under the foot, that is, a sandal.

Sandals must have varied in material and appearance according to the station and occupation of the wearer, those of shepherds being strongly made as a protection agamst thorns and rocks, while those worn by women of rank would be of a lighter and more ornamental pattern (Ca 7')- Cf. art. Dress, vol. i. p. G27.

The shoes of the present day in Syria exliibit various transition forms, from the single strap of leather or embroidered cloth over the toes, and the leather sheath for the front of the foot, to the complete upper in dilferent colours of leather, and covering the whole foot. Sandals of the original form are still worn by Bedawin and monks.

Peasants when on a journey prefer to press down the leatlier at the heel-end of the shoe, and thus make them more loose and open, like the sandals of primitive tinics. In this way also the dust of the road can from time to time be shaken out without the trouble of removing the shoe.

The act of repudiation mentioned in Mt 10", Mk (i", Lk 9' 10", Ac 13=', meant, along ^vith the implied release from all moral responsibility, that the connexion thus dissolved was one of defilement and worthlessuess. 1. Putting on and removal of shoes. — From the Oriental habit of sitting and moving about in the house with the feet uncovered, the possession of shoes became one of the essential requirements foi a journey, and the wearing of tliem one of tha symbols of travel (Ex 12").

The Gibeonites drew attention to their feet bandaged with rags in order to keej) their out- worn sandals together and protect their feet (Jos O"- '^). A similar appearance ia presented by Turkish troops at the present day when returning from a jiunitive expedition against the Arabs of the desert. In the parable of the Prodigal Son the absence of shoes is noted (Lk 15-).

In the apostolic injunction to have the feet ' shod with the preparation of the gospel of peace ' (Eph 6'*), the s3nibol of travel is introduced among the leading truths of the Christian life, making progress one of the permanent features of the Christian Church. As Oriental peasant life has always been in villages and not in solitary houses, the shoes were constantlj- covered with dust and defiled with mud and refuse, and consequently were left at the door of the house.

This custom, beginning with ordinary comfort and cleanliness, received a new emphasis w^hen the entrance was into a house of prayer and into the presence of One who required cleanliness of heart. Hence the removal of the shoes on holy ground (Ex 3°, Jos 5'^, Is 20=, Ac 7**). The custom IS still observed in Oriental churches and mosques.

It was the inevitable result of such connexions that any reference to the shoe and the thong or latchet that passed through the sandal loops was one of implied inferiority and contempt (Mk 1", Jn 1", Ac 13=^). 'You are my shoe ! 'You are under my shoe ! ' are exclamations of abuse often heard in the streets of Oriental villages and towns. 2. The shoe of witness (Dt 259- '», Ru 4'- 8).

— From the latter passage we learn that it was an ancient custom in Israel, when property was sold or any right given up, to take oft' the sandal and hand it to the purchaser or the person to whom the right was transferred. In the former passage the hus- band's brother allows his sandal to be taken oflF by the widow, who at the same time reproaches him both by act and word for renouncing an honourable privilege and duty. The removal of the shoe became a sort of documentary evidence.

The possession of one shoe bj- the widow was to her like a bill of divorce to a betrothed or married woman, setting her free to marry another ; and the possession of the corresponding shoe by the man remained his protective proof that all claims had been formally settled. 3. ' Upon Edom will I cast my ihoe' (Ps 60*= lOS"). — From the context the leading idea in this expression appears to be Ihat oi tn Icing possession of oT claiming as one's uini.

Possibly the casting of the shoe upon a piece of land may have been a legal symbol, similar to that considered above, of a claim to ownership. Or the meaning may be, ' Unto Edom do I cast my shoe,' Edom being then represented as the slave to whom his master tosses his sandals (see Driver, Par. P.mU.'d. 169).

Duhm also suggests that the allusions to Edom and Moab are designedly contemptuous, the latter being represented as a washing-basin for the feet, while Edom is thought of as a kind of corner into which dirty shoes may be cast. The ' shoes ' (AV and RVm) of Dt 33=» should be 'bolts' or ' bars' (KV). The Heb. is '7^:- (cf. 'jiyju of Ca 5', Neh 3'- «■ "• "• "). G. M. Mackib. SHOHAM (nny [on this word see art. 0nyx]j B 'Iffod/i, A 'I<r<rod/i, Luc. 'leaain). — A Merarite, 1 Ch 24".