when they find it necessary to discharge urine, seek an obscure place; with this exception that the meanest and most vulgar of the populace defile the walls. Hence the peculiar, proverbial expressions, which occur in 1 Sam. xxv. 22, 34, etc, are to be considered as denoting the very lowest class of people. The tunic, which at first only covered the waist, and afterwards was extended to the neck, was supplied with short sleeves, and eventually with long ones, covering the whole arm. At first it set close to the body, but was afterwards made loose and flowing. The Babylonians, Egyptians, and Persians wore an outer and a more handsome tunic, which we learn was also worn by the Jews of distinction ; Matt. x. 10; Luke, ix. 3.

§. 121. THE GIRDLE,

The loose tunic was an inconvenient walking dress; therefore, when persons went from home, they tied a girdle round it; 2 Kings, iv. 29; ix. 1; Isaiah, v. 27; Jer. i. 17; John, xxi. 7; Acts, xii. 8. There were formerly, as now, two sorts of girdles in Asia; the one of leather, six inches broad and furnished with clasps, fastening it round the body, an depuaτím, 2 Kings, i. 8; Matt. iii. 4; Mark, i. 6; the other, a valuable one of cotton or flax, and sometimes of silk, or some embroidered fabric, a hand's breadth broad, and supplied likewise with clasps by which it was fastened over the fore-part of the body, Jer. xiii. 1. The girdle was bound round the loins, whence the expressions, “The girdle of the loins," and "gird up your loins," 1 Kings, xviii. 46; Prov. xxxi. 17; Isaiah, xi. 5; Jer. i. 17. The girdle worn by females, was sometimes ornamented with studs; they wore stomachers also as ornaments, Hebrew, brane. The Arabians carry a knife or poniard in the girdle. This was the custom likewise among the Hebrews, 2 Sam. xx. 8; and confirmed by the ruins of Persepolis. The girdle also answered the purpose of a pocket to carry money and other necessary things, 2 Sam. xviii. 11; Matt. x. 9; Mark, vi. 8.

§. 122. OF UPPER GARMENTS.

The garment immediately over the tunic was denominated in Hebrew,, also ; in Greek iμário; it was very simple, and, therefore, very ancient. It was a piece of cloth nearly square, of different sizes, five or six cubits long, and five or six

feet broad, and was wrapped round the body. When the weather was serene, it was more conveniently worn over the shoulders than wrapped round the body. The two corners, which were drawn over the shoulders, were called the skirts, or as it is in the Hebrew, the wings of the garment, Hag. ii. 12; Zech. viii. 23. Frequently this garment was hung over the left shoulder, whence it fell partly over the back and partly over the breast, and was fastened by the two corners under the right cheek. While it answered the purposes of a cloak, it was so large, that burthens, if necessary, might be carried in it, Exod. xii. 34; 2 Kings, iv. 39. The poor wrapped themselves in this garment at night, spread their leathern girdle upon a rock, and rested their head upon it, as is customary to this day in Asia. Moses, therefore, enacted as a law what had before existed as a custom, that the upper garment, when given as a pledge, should not be retained beyond sun-set, Job, xxii. 6; xxiv. 7; Exod. xxii. 25, 26; Deut. xxiv. 13. In the time of Christ creditors did not take the upper-garment or cloak, which it was not lawful for them to retain; but the coat or tunic, which agrees with the representation of Jesus in Matt. v. 40. There having occurred an instance of the violation of the sabbath, Numb. xv. 32—41, Moses enacted a law, that there should be a fringe upon the four corners of this garment, together with a blue riband, to remind the people of his statutes, Matt. ix. 20; Luke, viii. 44. The following upper-garments were also worn by the Hebrews.

I., MEIL, a garment of cotton, which extended below the knees, open at the top so as to be drawn over the head, and having holes for the insertion of the arms.

II. TEN, EPHOD. It consisted of two parts, the one of which was suspended over the back, the other over the forepart of the body, both pieces being united by a clasp or buckle on the shoulders. In the time of Josephus the ephod had sleeves, a circumstance which is not mentioned by Moses, Exod. xxviii. 6, 7; Joseph. Antiq. book iii. ch. 7. 5. According to the Mosaic law the EPHOD and MEIL were the proper garments of the high priest; but we learn that they were sometimes worn by other illustrious men, Job, xxix. 14; 1 Sam. xviii. 4; 2 Sam. vi. 14; Ezek. xxvi. 16. We may infer from 2 Sam. vi. 14, and 1 Chron.

rendered in the English], מְעִיל בּוּץ and אֵפוֹד בַּד xv. 27, that

version, a linen ephod, and a fine linen robe], were convertible

expressions for the same thing; still there is no doubt, that there were two kinds of ephods,

III., A HAT or TURBAN, as may be seen to this day on the ruins of Persepolis. Garments of fur appear to have been used in the east, although the climate was warm. The phrase, , means a garment of hair, worn commonly by poor people and by the prophets, 2 Kings, i. 8; ii. 8; Zech. xiii. 4; Heb. xi. 37. There were certain garments of hair, which were precious and worn by the rich and by princes, Josh. vii. 21, 24; 1 Kings, xix. 13, 19; Jonah, iii. 6. The words 17 and awdwy, though the same, signified different things; 17 was a precious tunic of cotton, Judg. xiv. 12, 13, 19; Prov. xxxi. 24; Is. iii. 23; but day was a sort of coverlet, under which the people slept at night, Mark, xiv. 51, 52; xv. 46; Luke, xxiii. 53. Xλaμú is the name of a robe common among the Greeks, which extended to the knees, and was fastened over the breast, but the xλaμds kokkírŋ, which is mentioned Matt. xxvii. 28, and Mark, xv. 17, commonly called moppúga, or the purple, was a red robe worn by the Roman soldiers, nearly of the same length with the Greek robe. The word xhauús is not, in this case, the same with the Hebrew, ; for the i, mentioned in Ezek. xxvii. 24, were not Grecian robes, but blue cloths, brought from Arabia. The cloak, mentioned 2 Tim. iv. 13, in Greek, peλorns or paixóns, was a Roman garment, meant for protection against the rain, and to be worn on journeys. It was closed throughout except at the neck. It was drawn over the head and supported by the shoulders.

§. 123. SANDALS AND SHOES.

At first, in order to prevent the feet from being cut by sharp stones, or burnt by the hot sand, or injured by cold, small pieces. of wood or leather were bound to the bottom of the feet, and sandals of this kind are still seen in the east. Afterwards shoes were made, and greaves, as may be seen on the ruins of Persepolis, and as is related by Strabo. Originally no other covering of the foot was used than sandals, 522, σανδάλια, ὑποδήματα; which were bound round the feet with thongs of leather, 7, ipás, iμávτes, Gen. xiv. 23; Exod. xii. 11; Is. v. 27; Judith, x. 4; Matt. iii. 11; x. 10; Mark, i. 7; vi. 9; John, i. 27. These sandals were very common, Amos, ii. 6; viii. 6.

Matrons some

K

times wore elegant ones, Judith, x. 4; xvi. 9. The nature of the sandal of badger's skin, mentioned in Ezek. xvi. 10, is not known. The people put off their sandals when they entered a house, and put them on when they left it. Whence the phrases, to loose one's sandals from off his feet, etc., Exod. iii. 5; Deut. XXV. 9; Is. xx. 4; Ruth, iv. 7, 8; Ezek. xxiv. 17. To loose and to bind on sandals was the business of the lowest servants. Disciples, however, performed this office for their teachers; but the Rabbins advised them not to do it before strangers, lest they should be mistaken for servants. The business of a servant recently purchased was to loose and to carry his master's sandals; whence the expressions in Mark, i. 7, and Matt. iii. 11, to "loose one's shoes," and "to bear them," are proverbial, and have the same meaning. As the wearers had no stockings, their feet became dusty and soiled; accordingly, when they had laid aside their sandals and entered a house, they washed their feet; which also was the office of the lowest servants. In some instances, where the guests were very distinguished men, the master of the family performed this office, Gen. xviii. 4; Luke, vii. 44. The poor sometimes went barefoot; the more rich and honoured never, except in case of mourning, 2 Sam. xv. 30; Jer. ii. 25. In contracts the seller gave his sandals to the buyer in confirmation of the bargain. Hence, a man without sandals," became proverbial expressions, implying the reproach of prodigality, Deut. xxv. 9; Ruth, iv. 7.

. 124. THE BEARD, 1.

The beard was considered a great ornament among the Hebrews, as it is to this day among other oriental nations. No one was allowed to touch it except for the purpose of kissing it. To have the beard plucked, shaved, or injured, was considered a great disgrace, 1 Chron. xix. 3-5; 2 Sam. x. 4-10. Hence the beard was used figuratively for the distinguished men of any nation, and the shaving of the beard was considered as a representation of servitude, Is. vii. 20. The beard was preserved in different ways by different people, 2 Sam. xix. 24. The Hebrews alone were forbidden to shave the beard, i. e., as the phrase is to be interpreted, to round the corners of the beard where it joins the hair of the head, Lev. xix. 27; because the Arabian tribes, by shaving off, or rather rounding the beard,

where it is connected with the hair of the head, devoted themselves to a certain deity, who held the place among them, that Bacchus did among the Greeks, Herod. iii. 8; Jer. ix. 26; xxv. 23; xlix. 32. To pull out or cut off the beard was an indication of great grief, and mourning; every ornament whatever at such a time being laid aside. This, however, must be done by the person himself. If a stranger should undertake to pull out his beard, it would be the greatest insult.

Anciently the Egyptians, and some of the Arabians, were in the habit of shaving their beards: the Hebrews and other nations suffered them to grow. Occasionally, however, they used the razor, with the exception of the Nazarites, to whom shaving was absolutely interdicted, Numb. vi. 5; Judg. xiii. 7; xvi. 17; 1 Sam. i. 11; 2 Sam. xiv. 26; Is. vii. 20; Ezek. v. 1. Baldness was a source of contempt, 2 Kings, ii. 23; a heavy head of hair was esteemed a great ornament, 2 Sam. xiv. 26; Cant. v. 11; the hair was combed and set in order, Is. iii. 24, and anointed, especially on festivals, Ps. xxiii. 5; xcii. 10; cxxxiii. 2; 2 Sam. xiv. 2; Ruth, iii. 3; Prov. xxi. 17. The ointment used was the precious oil of olives, mixed with spices, particularly spikenard, which was brought from India, yet often adulterated. The spikenard mentioned Mark, xiv. 3, vágdos miotiký, seems to have been pure. The colour of the hair of the people of the east, is commonly black, rarely red, which was esteemed a favourite colour. Females, as is commonly the case, let the hair grow long, Luke, vii. 38; 1 Cor. xi. 6—12, and braided it, Numb. v. 18; Judith, x. 3; 1 Peter, iii. 3; which is clear also from the Talmud. They ornamented their hair with gems and gold, 2 Kings, ix. 30.

§. 126. COVERINGS FOR THE HEAD.

At first the hair was the only covering of the head. To prevent its being dishevelled by the wind, it was at length bound by a fillet, as is now customary among the servants in the east, and as may be seen on the ruins of Persepolis. Subsequently a piece of cloth was worn upon the head, which was afterwards converted into turbans of different forms. There were two kinds of turbans among the ancients; the one mentioned in