tion.3

The streets in the Asiatic cities do not exceed from two to

It is

twenty years before, the Rev. Dr. E. D. Clarke, while explor- V. In progress of time, as men increased upon the earth, ing the ruins of Cana in Galilee, saw several large massy and found themselves less safe in their detached tents, they stone water-pots, answering the description given of the began to live in society, and fortified their simple dwellings ancient vessels of the country (John ii. 6.); not preserved nor by surrounding them with a ditch, and a rude breastwork, exhibited as relics, but lying about, disregarded by the pre- or wall, whence they could hurl stones against their enemies. sent inhabitants as antiquities with whose original use they Hence arose villages, towns, and CITIES, of which Cain is were acquainted. From their appearance, and the number of said to have been the first builder. In the time of Moses, them, it was quite evident that the practice of keeping water the cities of the Canaanites were both numerous and strongly in large stone pots, each holding from eighteen to twenty-fortified. (Num. xiii. 28.) In the time of David, when the seven gallons, was once common in the country. In the later number of the Israelites was greatly increased, their cities times of the Jewish polity, BASKETS formed a necessary article must have proportionably increased; and the vast population of furniture to the Jews; who, when travelling either among which (we have already seen) Palestine maintained in the the Gentiles or the Samaritans, were accustomed to carry time of the Romans is a proof both of the size and number their provisions with them in o, baskets, in order to avoid of their cities. The principal strength of the cities in Palesdefilement by eating with strangers. Large sacks are still, tine consisted in their situation: they were for the most part as they anciently were (John ix. 11. Gen. xliv. 1-3.), em- erected on mountains or other eminences which were diffiployed for carrying provisions and baggage of every descrip- cult of access; and the weakest places were strengthened by fortifications and walls of extraordinary thickness. Bowls, cups, and drinking vessels of gold and silver, it appears from 1 Kings x. 21. were used in the courts of four cubits in breadth, in order that the rays of the sun mạy princes; but the modern Arabs, as the Jewish people an- be kept off; but it is evident that they must have formerly ciently did, keep their water, milk, wine, and other liquors, been wider, from the fact that carriages were driven through in BOTTLES made of skins, which are chiefly of a red colour them, which are now very seldom, if ever, to be seen in the (Exod. xxv. 5.); and their mouths are closed by slips of East. The houses, however, rarely stand together, and wood, that they may contain milk or other liquids. These most of them have spacious gardens annexed to them. bottles, when old, are frequently rent, but are capable of be- not to be supposed that the almost incredible tract of land, ing repaired, by being bound up or pieced in various ways. which Nineveh and Babylon are said to have covered, could Of this description were the wine bottles of the Gibeonites, old | have been filled with houses closely standing together: anand rent, and bound up. (Josh. ix. 4.) As new wine was cient writers, indeed, testify that almost a third part of Babyliable to ferment, and, consequently, would burst the old lon was occupied by fields and gardens. skins, all prudent persons would put it into new skins. To this usage our Lord alludes in Matt. ix. 17. Mark ii. 22. and Luke v. 37, 38. Bottles of skin, it is well known, are still in use in Spain, where they are called Borrachas,s As the Arabs make fires in their tents, which have no chimneys, they must be greatly incommoded by the smoke, which blackens all their utensils and taints their skins. David, when driven from the court of Saul, compares himself to a bottle in the smoke. (Psal. cxix. 83.) He must have felt acutely, when he was driven from the vessels of gold and silver in the palace of Saul, to live like an Arab, and drink out of a smoky leathern bottle. His language is, as if he had said." My present appearance is as different from what it was when I dwelt at court, as the furniture of a palace differs from that of a poor Arab's tent." Apartments were lighted by means of LAMPS, which were fed with olive oil, and were commonly placed upon elevated stands. (Matt. v. 15.) The lamps of Gideon's soldiers (Judg. vii. 16.), and those of the wise and foolish virgins (Matt. xxv. 1-10.), were of a different sort. They were a kind of torches or flambeaux made of iron or earthenware, wrapped about with old linen, moistened from time to time with oil.6

In the early ages of the world the MARKETS were held at or near the Gates of the Cities (which, we have already seen, were the seats of justice), generally within the walls, though sometimes without them. Here commodities were exposed to sale, either in the open air or in tents (2 Kings vii. 18. 2 Chron. xviii. 9. Job xxix. 7.): but in the time of Christ, as we learn from Josephus, the markets were enclosed in the same manner as the modern eastern bazars, which are shut at night, and where the traders' shops are disposed in rows or streets; and (in large towns) the dealers in particular commodities are confined to particular streets.

The GATES of the Cities, and the vacant places next adjacent to them, must have been of considerable size; for we read that Ahab king of Israel assembled four hundred false prophets before himself and Jehoshaphat king of Judah, in the Gate of Samaria. (1 Kings xxii. 10.) And besides these prophets, we may readily conclude that each of these monarchs had numerous attendants in waiting. Over or by the side of many gates there were towers, in which watchmen were stationed to observe what was going on at a distance. (2 Sam. xviii. 24. 33.)9

CHAPTER II.

ON THE DRESS OF THE JEWS.9

I. Dress in the early Ages.-II. Tunic.-III. Upper Garment.-Other Articles of Apparel.-IV. Coverings for the Head.Mode of dressing the Hair.-V. Sandals.-VI. Seals or Signets, and Rings.-VII. Some Articles of Female Apparel elucidated. Complexion of the Women.-VIII. Rending of Garments, a Sign of Mourning.-IX. Numerous Changes of Apparel deemed a necessary Part of their Treasure.

wards fine linen, and silk, dyed with purple, scarlet, and crimson, became the usual apparel of the more opulent. (2 Sam. i. 24. Prov. xxxi. 22. Luke xvi. 19.) In the more early ages, garments of various colours were in great esteem: such was Joseph's robe, of which his envious brethren strip

I. In the early ages, the dress of mankind was very simple. Skins of animals furnished the first materials (Gen. iii. 21. Heb. xi. 37.),10 which, as men increased in numbers and civilization, were exchanged for more costly articles, made of wool and flax, of which they manufactured woollen and linen garments (Lev. xiii. 47. Prov. xxxi. 13.); after-ped him, when they resolved to sell him." (Gen. xxxvii. 23.)

Kuinöel, on Matt. xiv. 19.
Ibid. vol. i. p. 176.

1 Travels, vol. ii. p. 445. a Rae Wilson's Travels, vol. i. pp. 175, 176. Harmer's Observations, vol. 1. p. 217. See also vol. ii. pp. 135-138. for various remarks illustrative of the nature of the drinking vessels anciently Calmet's Dictionary, voce

in use among the Jews.

• Jahn et Ackermann, Archæol. Bibl. § 40. Lamps.

• See p. 54. supra. 313-315. Jahn et Ackermann, Archæol. Bibl. § 41. Pareau, Ant. Hebr. pp. 367-371.

Bruning, Antiq. Hebr. pp. 279–281. Calmet, Dissertations, tom. i. pp.

The principal authorities for this chapter are Calmet's Dissertation sur les Habits des Hebreux, Dissert. tom. i. pp. 337-371.; and Pareau, Antiquitas Hebraica, pp. 371-385.

10 Mr. Rae Wilson met with some Arabs, residing near the (so called) village of Jeremiah, who were clothed in sheep and goat skins, open at the neck. Travels in the Holy Land, &c. vol. i. p. 189. 3d edition.

Robes of various colours were likewise appropriated to the virgin daughters of kings (2 Sam. xiii. 18.), who also wore richly embroidered vests. (Psal. xlv. 13, 14.)12 It appears that the Jewish garments were worn pretty long; for it is mentioned as an aggravation of the affront done to David's ambassadors by the king of Ammon, that he cut off their garments in the middle, even to their buttocks. (2 Sam. x. 4.)

The dress of the Jews, in the ordinary ranks of life, was simple and nearly uniform. John the Baptist had his raiment 11 A coat of many colours is as much esteemed in some parts of Pales tine at this day as it was in the time of Jacob, and of Sisera. Buckingham's Travels among the Arab Tribes, p. 31. Emerson's Letters from the Eg ean, vol. ii. p. 31.

12 Jahn et Ackermann, 55 118, 119.

of camels' hair (Matt. iii. 4.),-not of the fine hair of that animal which is wrought into camlets (in imitation of which, though made of wool, is the English camlet), but of the long and shaggy hair of camels, which in the East is manufactured into a coarse stuff like that anciently worn by

monks and anchorets.1

what different.

The outer

incumbrance in their hykes. Instead of the fibula that was used by the Romans, the Arabs join together with thread or a wooden bodkin the two upper corners of this garment; and after having placed them first over one of their shoulders, they then fold the rest of it about their bodies. fold serves them frequently instead of an apron, wherein they It is evident, from the prohibition against changing the carry herbs, leaves, corn, &c., and may illustrate several dresses of the two sexes, that in the time of Moses there was allusions made thereto in Scripture; as gathering the lap full a difference between the garments worn respectively by men of wild gourds (2 Kings iv. 39.), rendering seven-fold, giving and women; but in what that difference consisted it is now good measure into the bosom (Psalm cxxix. 7. Luke vi. 38.), impossible to determine. The fashion, too, of their apparel and shaking the lap." (Neh. v. 13.) It was these juri, does not appear to have continued always the same; for, or upper garments, which the Jewish populace strewed in the before the first subversion of the Jewish monarchy by Nebu-road during Christ's triumphant progress to Jerusalem. chadnezzar, there were some who delighted to wear strange (Matt. xxi. 8.) A person divested of this garment, conforma(that is, foreign) apparel. In every age, however, there bly to the Hebrew idiom, is said to be naked. (2 Sam. vi. 20. were certain garments (as there still are in the East) which John xxi. 7.) By the Mosaic constitution, in Num. xv. were common to both sexes, though their shape was some- 37-40., the Israelites were enjoined to put fringes on the borders of their upper garments that they might remember alt the commandments of the Lord to do them. A similar exhortation is recorded in Deut. vi. 8. compared with Exod. xiii. 16. But, in succeeding ages, these injunctions were abused to superstitious purposes; and among the charges alleged against the Pharisees by Jesus Christ, is that of enlarging their PHYLACTERIES, and the fringes of their garments (Matt. xxiii. 5.), as indicating their pretensions to a more studious and perfect observance of the law. These phylacteries consisted of four strips or scrolls of parchment, or the dressed skin of some clean animal, inscribed with four paragraphs of the law, taken from Exod. xiii. 1-10. and xiii. 11—16. Deut. vi. 4-9. and xi. 13-21. all inclusive,; which the Pharisees, interpreting literally (as do the modern rabbins) Deut. vi. 8. and other similar passages, tied to the fronts of their caps and on their arms, and also inscribed on their doorposts. These phylacteries were regarded as amulets, or, at least, as efficacious in keeping off evil spirits, whence their Greek name, from quarre, to guard or preserve. The practice of inscribing passages of the Koran upon the door-posts of their houses is said to be still continued by the Mohammedans in Judæa and Syria. The xpadov, hem, or border of Christ's garment, out of which a healing power issued to the diseased who touched it (Matt. ix. 20. xiv. 36. Mark vi. 56. Luke viii. 44.), was the fringe which he wore. in obedience to the law.

II. The simplest and most ancient was the TUNIC, or inner garment, which was worn next the body. At first, it seems to have been a large linen cloth, which hung down to the knees, but which was afterwards better adapted to the form of the body, and was sometimes furnished with sleeves. The tunics of the women were larger than those worn by men. Ordinarily they were composed of two breadths of cloth sewed together; hence those which were woven whole, or without seam on the sides or shoulders, were greatly esteemed. Such was the tunic or coat of Jesus Christ mentioned in John xix. 23. A similar tunic was worn by the high-priest. This garment was fastened round the foins, whenever activity was required, by a girdle. (2 Kings iv. 29. John xxi. 7. Acts xii. 8.) The prophets and poorer class of people wore leathern girdles (2 Kings i. 8. Matt. iii. 4.), as is still the case in the East; but the girdles of the opulent, especially those worn by women of quality, were composed of more precious materials, and were more skilfully wrought. (Ezek. xvi. 10. Isa. iii. 24.) The girdles of the inhabitants of the East, Dr. Shaw informs us, are usually of worsted, very artfully woven into a variety of figures, such as the rich girdles of the virtuous virgins may be supposed to have been. (Prov. xxxi. 24.) They are made to fold several times about the body; one end of which being doubled back, and sown along the edges, serves them for a purse, agreeably to the acceptation of wvn in the Scriptures (Matt. x. 9. Mark viii. 6. where it is rendered a purse). The Turks make a further use of these girdles, by fixing therein their knives and poniards whilst the Hojias, i. e. the writers and secretaries, suspend in the same their inkhorns; a custom as old as the prophet Ezekiel, who mentions (ix. 2.) a person clothed in white linen, with an inkhorn upon his loins.3

:

III. Over the tunic was worn a larger vest, or UPPER GARMENT. It was a piece of cloth nearly square, like the hykes or blankets woven by the Barbary women, about six yards long, and five or six feet broad. The two corners, which were thrown over the shoulders, were called the skirts, literally, the wings of the garment. (1 Sam. xv. 11. xxiv. 4, 5. 11. Hag. ii. 12. Zech. viii. 23.) This garment serves the Kabyles or Arabs for a complete dress in the day; and as they sleep in their raiment (as the Israelites did of old, Deut. xxiv. 13.) it likewise serves them for their bed and covering in the night. "It is a loose, but troublesome kind of garment, being frequently disconcerted and falling to the ground, so that the person who wears it is every moment obliged to tuck it up, and fold it anew around his body. This shows the great use of a girdle whenever they are engaged in any active employment, and the force of the Scripture injunction alluding to it, of having our loins girded, in order to set about it. The method of wearing these garments, with the use to which they are at other times put, in serving for coverlids to their beds, leads us to infer that the finer sort of them (such as are worn by the ladies and by persons of distinction) are the peplus of the ancients. Ruth's veil, which held six measures of barley (Ruth iii. 15.), might be of the like fashion, and have served extraordinarily for the same use; as were also the clothes (ra iuara, the upper garments) of the Israelites (Exod. xii. 34.), in which they folded up their kneading-troughs as the Moors, Arabs, and Kabyles do, to this day, things of the like burden and

The Xxxus, chlamys, or scarlet robe with which our Saviour was arrayed in mock majesty (Matt. xxvii. 28. 31.), was a scarlet robe worn by the Roman soldiers. The Ercan was a flowing robe reaching to the feet, and worn by persons of distinction. (Mark xii. 38. xvi. 5. Luke xv. 22. xx. 46. Rev. vi. 11. vii. 9. 13, 14.) The End was a linen upper garment, worn by the Orientals in summer and by night, inStead of the usual arv. (Mark xiv. 51, 52.) It was also used as an envelope for dead bodies. (Matt. xxvii. 59. Mark xv. 46. Luke xxiii. 53.) The Pan, or cloak (2 Tim. iv. 13.), was the same as the penula of the Romans, viz. a travelling cloak with a hood to protect the wearer against the weather. The Zudapov, or handkerchief, corresponded to the KTV of the Greeks, and the sudarium of the Romans, from whom it passed to the Chaldæans and Syrians with greater latitude of signification, and was used to denote any linen cloth. (John xi. 44. xx. 7. Acts xix. 12.) The Tv (semicinctium), or apron, passed also from the Romans : it was made of linen, surrounded half the body (Acts xix. 12.), and corresponded nearly to the ua of the Greeks. Whenever the men journeyed, a staff was a necessary accompaniment. (Gen. xxxii. 10. xxxviii. 18. Matt. x. 10. Mark vi. 8.)

IV. Originally, men had no other COVERING FOR THE HEAD than that which nature itself supplied, the hair. Calmet is of opinion, that the Hebrews never wore any dress or covering on their heads: David, when driven from Jerusalem (he urges), fled with his head covered with his upper garment; and Absalom would not have been suspended among the boughs of an oak by his hair, if he had worn a covering. (2 Sam. xvi. 30. xviii. 9.) But may not these have been

Shaw's Travels, vol. i. pp. 404-406.

s Calinet's Dictionary, voce Phylacteries. Robinson's Greek Lexicon. Voce Puxxxтup. Respecting the phylacteries of the modern Jews, Mr. Allen has collected much curious information. Modern Judaism, pp. 304 -318. In the Bibliotheca Sussexiana there is a description of three Jewish phylacteries, which are preserved among the MSS. in the library of his Royal Highness the Duke of Sussex. Bibl. Sussex. vol. i. part i. pp. xxxvi. Robinson's Lexicon. vocibus. Adam's Roman Antiquities, p. 386. Valpy's Gr. Test. on Luke xix. 20. and Acts xix. 12.

On this subject see Capt. Light's Travels in Egypt, &c. p. 135. and Mr. Morier's Second Journey in Persia, p. 44. Chardin assures us, that the modern Dervises wear garments of coarse camels' hair and also great-xxxix. leathern girdles. Harmer's Obs. vol. ii. p. 487.

a Josephus, Ant. Jud. lib. iii. c. 7. § 4.

• Shaw's Travels, vol. i. pp. 409, 410. 8vo. edit.

particular cases? David went up the Mount of Olives, as a of God of great price. (1 Pet. iii. 3.)3 On the contrary, the mourner and a fugitive; and Absalom, fleeing in battle, men in those times universally wore their hair short, as apmight have lost his cap or bonnet. It is certain, that the pears from all the books, medals, and statues that have been 433 (TS@NIPH), or turban, was common both to men and wo-transmitted to us. This circumstance, which formed a prinmen. (Job xxix. 14. Isa. iii. 23.) cipal distinction in dress between the sexes, happily illustrates the following passage in St. Paul (1 Cor. xi. 14, 15.): Doth not even nature itself teach you, that if a MAN have LONG HAIR it is a SHAME to him. But if a WOMAN have LONG HAIR it is a GLORY to her for her hair is given her for a covering. "The Jewish and Grecian ladies, moreover, never appeared in public without a veil. Hence St. Paul severely censures the Corinthian women for appearing in the church without a veil, and praying to God uncovered, by which they threw off the decency and modesty of the sex, and exposed themselves and their religion to the satire and calumny of the heathens. The whole passage beautifully and clearly exhibits to the reader's ideas the distinguishing customs which then prevailed in the different dress and appearance of the sexes." (Compare 1 Cor. xi. 13—16.);

Long hair was in great esteem among the Jews. The hair of Absalom's head was of such prodigious length, that in his flight, when defeated in battle, as he was riding with great speed under the trees, it caught hold of one of the boughs; in consequence of which he was lifted off his saddle, and his mule running from beneath him, left him suspended in the air, unable to extricate himself. (2 Sam. xviii. 9.) The plucking off the hair was a great disgrace among the Jews; and, therefore, Nehemiah punished in this manner those Jews who had been guilty of irregular marriages, in order to put them to the greater shame. (Neh. xiii. 25.) Baldness was also considered as a disgrace. (2 Sam. xiv. 26. 2 Kings ii. 23. Isa. iii. 24.) On festive occasions, the more opulent perfumed their hair with fragrant unguents. (Psal. xxiii. 5. Eccl. ix. 8. Matt. vi. 17. xxvi. 7.) And it should seem, from Cant. v. 11., that black hair was considered to be the most beautiful.

The Jews wore their beards very long, as we may see from the example of the ambassadors, whom David sent to the king of the Ammonites, and whom that ill-advised king caused to be shaved by way of affront. (2 Sam. x. 4.) And as the shaving of them was accounted a great indignity, so the cutting off half their beards, which made them still more ridiculous, was a great addition to the affront, in a country where beards were held in such great veneration.

V. Their legs were bare, and on the feet they wore SANDALS, or soles made of leather or of wood, and fastened around the feet in various ways, after the oriental fashion. (Gen. xiv. 23. Exod. xii. 11. Isa. v. 27. Mark vi. 9. John ì. 27. Acts xii. 8.) As luxury increased, magnificent sandals constituted, in the East, a part of the dress of both males and females, who could afford such a luxury. (Cant. vii. 1. Ezek. xvi. 10.) The sandals of Judith were so brilliant, that, notwithstanding the general splendour of her bracelets, rings, and necklaces, these principally succeeded in captivating the ferocious Holofernes. (Judith x. 4. xvi. 9.)5 On entering a sacred place it was usual to lay them aside (Exod. iii. 5. Josh. v. 15.), as is the practice among the Mohamme dans in the East to this day. When any one entered a house, it was customary to take off the sandals, and wash the feet. (Gen. xviii. 4. xix. 2.) A similar custom obtains in India at the present time. Among persons of some rank it was the office of servants to take off the sandals of guests, and (after washing their feet) to return them to the owners on their departure. (Matt. iií. 11. Mark v. 7. Luke iii. 16. John deep affliction, went barefoot (2 Sam. xv. 30. xix. 24. Isa. xx. 2-4.); which, under other circumstances, was considered to be ignominious and servile. (Deut. xxv. 9, 10. Isa. xlvii. 2. Jer. ii. 25.)

In the East, especially among the Arabs and Turks, the beard is even now reckoned the greatest ornament of a man, and is not trimmed or shaven, except in cases of extreme grief: the hand is almost constantly employed in smoothing the beard and keeping it in order, and it is often perfumed as if it were sacred. Thus, we read of the fragrant oil, which ran down from Aaron's beard to the skirts of his garment. (Psal. cxxxiii. 2. Exod. xxx. 30.) A shaven beard is reputed to be more unsightly than the loss of a nose; and a man who possesses a reverend beard is, in their opinion, in-xiii. 4, 5. 14-16. 1 Tim. v. 10.) Persons, who were in capable of acting dishonestly. If they wish to affirm any thing with peculiar solemnity, they swear by their beard; and when they express their good wishes for any one, they make use of the ensuing formula-God preserve thy blessed beard! From these instances, which serve to elucidate many other passages of the Bible besides that above quoted, we may readily understand the full extent of the disgrace wantonly inflicted by the Ammonitish king, in cutting off half the beards of David's ambassadors. Niebuhr relates, that if any one cut off his beard, after having recited a futha, or prayer, which is considered in the nature of a vow never to cut it off, he is liable to be severely punished, and also to become the laughing-stock of those who profess his faith. The same traveller has also recorded an instance of a modern Arab prince having treated a Persian envoy in the same manner as Hanun treated David's ambassadors, which brought a powerful army upon him in the year 1765.2 The not trimming of the beard was one of the indications by which the Jews expressed their mourning. (2 Sam. xix. 24.)

"All the Grecian and Roman women, without distinction, wore their hair long. On this they lavished all their art, disposing it in various forms, and embellishing it with divers ornaments. In the ancient medals, statues, and basso-relievos, we behold those plaited tresses which the apostles Peter and Paul condemn, and see those expensive and fantastic decorations which the ladies of those times bestowed upon their head-dress. This pride of braided and plaited tresses, this ostentation of jewels, this vain display of finery, the apostles interdict, as proofs of a light and little mind, and inconsistent with the modesty and decorum of Christian women. St. Paul, in his first Epistle to Timothy, in the passage where he condemns it, shows us in what the pride of female dress then consisted. I will, says he, that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with BROIDERED HAIR, or GOLD, or PEARLS, or COSTLY ARRAY: but (which becometh women professing godliness) with good works. (1 Tim. ii. 9.) St. Peter in like manner ordains, that the adorning of the fair sex should not be so much that outward adorning of PLAITING the hair, and of wearing of GOLD, or PUTTING ON OF APPAREL: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight 1 Rae Wilson's Travels in the Holy Land, &c. vol. i. p. 147. 3d edition. ⚫ Descript de l'Arabie, p. 61.

VI. SEALS OF SIGNETS, and RINGS, were commonly worn by both sexes.

Pliny states that the use of Seals or Signets was rare at the time of the Trojan war; but among the Hebrews they were of much greater antiquity, for we read that Judah left his signet as a pledge with Tamar. (Gen. xxxviii. 25.) The ancient Hebrews wore their seals or signets, either as rings on their fingers, or as bracelets on their arms, a custom which still obtains in the East. Thus the bride in the Canticles (viii. 6.) desires that the spouse would wear her as a seal on his arm. Occasionally, they were worn upon the bosom by means of an ornamental chain or ligature fastened round the neck. To this custom there is an allusion in Prov. vi. 21. The expression to set as a seal upon the heart, as a seal upon the arm (Cant. viii. 6.), is a scriptural expression denoting the cherishing of a true affection; with the exhibition of those constant attentions which bespeak a real attachment. Com

Mr. Emerson's account of the dress of the younger females in the house of the British consul in the Isle of Milo, in the Levant, strikingly illustrates the above-cited passages of St. Peter. He describes their hair as being PLAITED into long triple bands, and then twisted round the head, interlaced with strings of zechins, mahmoudis, and other COLDEN COINS, or left to flow gracefully behind them. They also wore four or five gowns and other GARMENTS, HEAPED ON with less taste than profusion, and all are secured at the waist by a velvet stomacher, richly embroidered, and glit ring with gilded spangles. (Emerson's Letters from the Ægean, vol. ii.

p. 238.)

4 Harwood's Introd. to the New Test. vol. ii. pp. 101-103.

the island of Ceylon in particular, "the shoes of brides are made of velvet, Dr. Good's Sacred Idyls, pp. 147. 172. In the East generally, and in richly ornamented with gold and silver, not unlike a pair in the tower [of London] worn by queen Elizabeth." Callaway's Oriental Observ. p. 47. tions on this subject:-"I never understood the full meaning of our Lord's An intelligent oriental traveller has the following instructive observawords, as recorded in John xiii. 10., until I beheld the better sort of natives return home after performing their customary ablutions. The passage reads thus: 'He that is washed needeth not save to wash his feet, but is clean every whit.' Thus, as they return to their habitations barefoot, they necessarily contract in their progress some portion of dust on their feet; and this is universally the case, however nigh their dwellings may be to mount a low stool, and pour a small vessel of water over their feet, to

the river side.

When therefore they return, the first thing they do is to

cleanse them from the soil they may have contracted in their journey
homewards; if they are of the higher order of society, a servant performs
it for them, and then they are clean every
whit."" Statham's Indian
Recollections, p. 81. London, 1832. 12mo.
Nat. Hist. lib. xxxiii. c. 1.