cotton cloth with stamped bright patterns, used for hangings and dados, is very like the linen of the Egyptian mummy-cloths. For the Israelites it was enough to know that those stuffs were both of vegetable fibre, and not of wool. The mixture of wool and linen was called (Dt 2211, Lv 1919 only), a word of uncertain (perhaps Egyptian) origin (see Driver, ad loc.). Garments made of it were forbidden to the Israelites.

3. Silk. Ezk 1610.13, anpikov, Rev 1812 (from Zipes, the name of an Indian people from whom, acc. to Strabo [516, 701], the ancients got the first silk). A common name for silk in Arabic is harir, a word whose derivation is most uncertain (see Fränkel, Aram. Fremdwörter, 39. In Pr 31 AV incorrectly gives 'silk' as tra of (RV correctly 'fine linen').

II. ARTICLES OF DRESS.-1. Shirt, Sheet, Linen Garment ( sädin, owdwr, Jg 1412. 13, Pr 31, Is 32, 1 Mac 104, Mk 1451). This was worn next to the body, and was nearest in purpose to the first coverings mentioned in Gn 37. When it appears as the only garment, it is a cotton or linen wrapper of various sizes. Once representing all, it continued to give something of its character to all the other articles of Oriental dress. It would be the waistcloth of the Israelites in the brick-fields of Egypt as shown in the monuments, a towel, white or coloured, wrapped tightly round the loins or reaching down towards the knees. Of similar material and shape, though somewhat larger, it was worn in Palestine by boatmen, fishermen, wood-sawyers, and drawers of water. It was also found as a simple large sheet thrown round the body (Mk 1481), with an end flung over the shoulaer, with or without a girdle.

When worn with other garments it took the form of a night shirt, of white cotton or linen, or coarse silk, reaching below the knees. It was made by

taking a long piece of the material and folding it into two equal lengths, with the sides sewn up, and holes at the top corners for the arms, or with sleeves inserted. At the present day it is usually sold without any opening for the head. This is the proof that it is new, and allows the purchaser to please himself as to whether the opening is to be small or large, plain or ornamental. It is the same for men and women, the latter requiring a larger opening for convenience in nursing. Anyone wearing only the shirt is called naked (Jn 217). It is undress.

2. Coat (ning kethôneth, xirov, tunica). The shirt passed by easy transition to the tunic-coat or second garment. It completed the indoor costume for family life, the shop, and familiar outdoor sur. roundings. It was not needed in the simple privacy of pastoral or Bedawi life, and its presence marked the change to the life of the village and

Bilk' is accepted by Siegfried-Stade as the meaning of p, but A. B. Davidson (Comm. ad loc.) doubts if silk was worn as early as the time of Ezekiel. The LXX (pixTor) and ancients thought of some very thin and delicate material. The kind of garment was probably some large wrapper or veil covering the whole person.

made of striped and bright-coloured cotton or linen, and sometimes of woollen cloth. The overlapping front confined by the girdle formed a recess for carrying any small parcel, such as bread for the journey. A slit was made on each side of the skirt, about a foot long, so as to allow greater freedom in walking. See COAT.

3. Cloak (by me-il, no simlah, beged, luation; Arab. jubbeh, meshlah, abda'). The outermost garment was distinguished by its greater size, and the absence of the girdle. There was much variety in shape, quality, and material caused by the social position of the wearer and the style of Babylonia, Egypt, or Syria, which it most resembled. It was called , odpms, from its length;, mop, n, érevoúrns, Tepißolaior, from its enveloping fulness. Hence it represents clothing, generally, and is translated apparel,' 'raiment, vesture,' attire,' etc. To it especially refer the expressions 'changes of raiment,' suits of apparel.' Two varieties may be distinguished. (a) SYD, STOλH. This was a long loose robe with very wide sleeves worn over the belted coat and shirt. It was a dress

that expressed dignity, culture, and distinction, and was expressly the mark of the priestly, educated, wealthy, and official classes. It resembled (2) in length, and was as much superior to it as it was to the shirt. While a public dress, it was of lighter and more ornamental material than the square simlah, which was pre-eminently the outdoor cloak. It was the characteristic robe of the professions (1 Ch 15, 1 S 219 1527), the mark of high rank and station (1 S 184245), they mahalâzâh, suit of exchange of the Hebrews (Is 322, Zec 34), the thaub or badaleh of the Arabs. In Egypt it is sometimes worn as a long black surplice, but usually it is open and unconfined. Such was the robe of the Ephod with its fringes and bells swaying with the motion of the figure. The Jewish tallith and the Arabic burnous resemble it in ornamental lightness, but the stripes of the one and the form of the other point rather to the simlah. It was worn by Saul (1 S 24'), was given by Jonathan to David (I S 184), was the long robe of the Pharisees (Lk 2046), and of those arrayed in white robes' (Rev 718). It was always emblematic of social intercourse and high rank. It was the

SIMLAH AS WORN.

CLOAK (Simlah, iμátior). call their black tents houses of hair, and the term usually distinguishes cloth of camel or goat hair from that made of sheep's wool. Cloaks of camel hair are common at the present day, those made in the neighbourhood of ancient Cilicia having a rough surface like that of Scotch shooting tweed, but much firmer and heavier in the make. They are often of a coppery-brown colour, and the comparison in Gn 2525 would be easily suggested. They are also made of wool and of goats' hair. Ornamentation of coloured silk or red wool is frequently sewn upon the neck, front, and back. The general surface is often further relieved by its being woven in broad stripes of darker and lighter, or black and white colours. In the ordinary simláh of the Syrian shepherd and farmer this is the most characteristic feature. Elijah's mantle and John the Baptist's raiment were of the square cloak pattern. The Bab. garment in Jericho was an ornamental one, possibly of crimson colour, like those described in Ezk 2315. The large outer

CLOAK OR ROBE (Mě-'il, σroλń).

full dress of ancient times. At present in Syria it is almost confined to the Oriental clergy, and to Moslems of the official and merchant classes, the latter often having it faced and partly lined with soft fur. Joseph's coat (opp nina) was most likely an open long me-il. It was an unusual article of pastoral or Bedawi dress, which generally comprises the shirt with belt, and the square cloak or simlah of wool or haircloth, with frequently a sheepskin vest between. Such a special garment worn by Joseph would be a mark of favour and an occasion of jealous comparison. The coat (RV 'robe'), 1 S 219, annually brought to Samuel would also be of this sort.

(b) how simlah, luáriov. This was the largest and heaviest article of Oriental dress, being the dress of travel, of the shepherd, worn for protection against cold and rain, and used as a covering during sleep (Ex 2226). It consisted of a piece of cloth about 7 ft. from right to left, and 4 from top to bottom. A width of 14 ft. was folded in at each side, and sewn along the top, with a slit at each top-corner through which the hand and wrist could pass. The garment thus losing about 1 ft. on each side became a square. Usually, two pieces, each 7 ft. long and 2 ft. wide, were sewn together to make the block material, and the over-edged joining is seen running across the back.

VOL. I.-40

The

SHEEPSKIN COAT.

garments of shepherds on the hills and inward plains is often made of sheep skins with the fleece left on; but as frequently this is a vest, and the ordinary cloak is worn over it. See CLOKE.

4. Breeches of linen (mikhněşê bad, Ex 2842; sarbalin, Dn 321; RV hosen; Ges. Thes. vel feminalia vel pallia'). The first word indicates that which is drawn together, that is, by the waist-cord passing inside the hem of the gathers. The second means most likely the Persian divided skirt or loose trousers, Arab. sirwal, as the principal article of the common dress when such trousers are worn. In modern Arab. it is called

libas='clothing,' for the same reason. It was evi

TRANSITION FROM KETHÔNETH' TO 'SARBALÎN.'

open bag by sewing up the bottom, except a hole at each corner for the feet to pass through. The upper edge was hemmed, and drawn together by a cord or sash within the hem. A mass of plaited cloth thus hung down between the knees, and even trailed between the feet, as a sign of leisure and luxury. During active exercise, such as hoeing, walking, running, these folds were tucked up under the belt in front or behind or at the sides. This was to have the loins girt.

5. Girdle. 1. 1818. 2. 'abnet, only of high priest or a high official, Ex 284, Is 2221, prob. a sash wound round the waist several times and falling to the feet; cf. Stade, ThL (1894), p. 236; Jos. Ant. III. vii. 2. 3. waistband," see W. R. Smith as quoted in Oxf. Heb. Lex. s.v., also Expos. Times, iii. (1893), 243, 256. The girdle was worn over (1) and (2), and was sometimes a cord, often a leather belt as now worn by Eastern monks. For the purse arrangement in it, see BAG. The girdle braced the hip-joints for prolonged exertion, and under it the hanging skirts were drawn up. It served to hold the ink-horn of the scribe, with its box of atramentum or black fluid, soaked up into sponge or pith, and its case for holding reed pens. The sash was the order of the garter in Oriental costume, the ends being richly ornamented with needlework in silk and gold (see

was then rather folded over the arm, or thrown over the shoulder, or laid aside, as at the stoning of Stephen. But when a large bundle had to be carried a considerable distance, the cloak was drawn up somewhat, and the belt fastened tightly around it over the waist, thus forming a large pouch or sack behind. This was prob. the way in which the Israelites carried their kneading-troughs (Ex 1234).

6. Head-dress; AV Bonnet, RV Head-tire ( migba'ah (see BONNET); N peer, Is 320; zaniph, Is 323). The head-dress of the Israelites in early pastoral times would be the same as that which is worn by their successors the Bedawin. It is a piece of cotton or linen, white, blue, or black, or of brightly coloured silk, about a yard square, folded diagonally, and laid on the head so as to screen the eyes, protect the cheek-bones and the back of the neck. It is held in its place by a cord ( Gn 3818) of soft elastic wool, usually dark brown or black, or of twisted cotton whipped with threads of silk and gold, coiled in several rings tightly round the head, making a covering at once picturesque, comfortable, and protective. The rich colours of the Bab. head-dress are described as dyed attire,' (Ezk 2315). The article is now called kufiyeh (from the town of Kufah). Afterwards a skull-cap came to be worn, with a napkin usually white, or white with gold thread, folded into a long band and wound round it. In 1 K 3038.41 the head-band is drawn over the face to conceal the features, after the manner of Bedawin robbers. The 1 of Dn 321 (RV tunics, RVm turbans,

see Bevan, ad loc.) may have been the Persian fez, named from the mould in which the felt was pressed. In the case of the royal crown the cord

of the original head-dress was represented by the gold circlet, and the scarf by the cap of cloth and the coronation veil. For military head-dress see HELMET.

7. Border, Hem, Skirt ( kanaph, 18 24; shal, Ex 394; κpάomedov, Mt 920). The outer garment had four cords with tassels (ny zizith, Nu 15, Dt 2212, see Driver's note) at the corners. To make the border and fringes large and conspicuous was part of the Pharisaic form (Mt 23). The corner fringes are seen on the large fallith of synagogue worship, and on the small one

more like a sandal. The wooden sandal in very common use has a strap nailed on to hold the foot across the toes, showing the beginning of the upper. Those worn by brides at the marriage feast are made 7 or 8 inches high to give the dignity of the cothurnus. Sandals are removed when entering a house or church, or any place where prayer is offered. The shoe being associated with outside defilement, and being the lowest article of dress, is used as an epithet of contempt and vituperation, and as an implement of beating. Socks are seldom worn, and in walking the shoe is often removed, or the foot with the shoe on is held up to shake out the dust.

10. Female Dress. This so far resembled male attire as to make interchange possible and prohibited, Dt 225. There was the şâdin or shirtdress, Is 328; over it a kéthôneth or tunic-robe, Ca 53, bound with a girdle, Is 34. Over this, ladies of nobility wore an ungirded me-il or robe after the pattern of Joseph's coat,' 2 S 1318. Social life made it possible also for women to have festival robes (AV 'changeable suits of apparel,' Is 323). There is mention of turbans, ornamental bands of silk, or embroidered linen, Is 32, probably rather deeper than those commonly worn by men. Another ornamental head-dress is described by the term used for the priestly head-dress, p. These must have been very elaborate, judging from those

FRINGES.

of white cotton worn like an unseen ephod next to the shirt. In the large tallith, about 2 yds. sq., of white cotton or wool with black border or stripes, a sq. inch of coloured silk is sown on each corner inside, and through a hole made precisely in the middle of the patch, so as to make the opening a mathematical corner, there is passed a cord composed of eight threads and five knots. This, with the numerical value of ny, 600, makes up 613, the rabbinical number of commandments in the Law. During worship the tassel is taken in the hand and raised to the lips. The histo y and significance of the Fringes will be found fully discussed under the art. FRINGES, vol. ii. p. 68b; see also the literature cited there.

8. Napkin (rovdápiov, Lk 1920, Jn 207, Ac 1913). In a climate like that of Palestine the need of a napkin was occasioned not by cold so much as by dust and heat, as its name implies. At the present day it is used to wipe the face and the back of the hands, and is often partly folded in around the neck to protect the collar of the coat from perspiration and to give coolness. The same name is given by the Arabs to the small cotton cap which they wear under the woollen fez, and call an arkiyeh (sweat-cloth).

The

9. Sandals (oh, hy, by, oavdária, Mk 69, Ac 128). The primitive shoe or sandal was a flat sole of leather, wood, or matted grass with loops attached, through which the shoe-latchet, a leather thong, passed and strapped in the foot. Arab. na'al means the sole of the shoe, as being the principal part, thus pointing to the sandal origin. Even with the shoes or slippers of red, black, and yellow leather in common usage, the ancient habits survive, as the natives like to bend down the leather behind the heel, and make it

ELEVATED HORN.

of the Egyptian monuments, and the tardiness with which the metal head-bowl and horn (Arab. tantur) were given up by the women of Syria in modern times. The horn was worn erect, day and night, the veil of a widow being black, others white.

The chief articles of specially fem. attire were the veils and mantles. There were mufflers (niby), Is 319, thin face-veils like gauze-muslin and nun'sveiling, the former brightly coloured with floral designs, used for the face and breast (Arab. barka a, mandil).

It is impossible to say precisely what sort of mantle-robe the pyp mantle, Is 322, may have been. The nine shawls (AV wimples), Is 322, were large veils of white lace, or tough muslin (white or indigo at present), worn over the head and falling down the back. Those worn by Bedawi and peasant women are often used for carrying grass, vegetables, or various parcels, Ru 315.

The veils (0777 Is 323) were the largest enveloping veils, now called by the Arabs izars, made of