Chapter 7

II. PERFUMES.--Before, however, the hair received its final arrangement from the hands of the waiting maid, it was held open and dishevelled to receive the fumes of frankincense, aloes-wood, cassia, costmary and other odorous woods, gums, balsams, and spices of India, Arabia, or Palestine--placed upon glowing embers, in vessels of golden fretwork. It is probable, also, that the Hebrew ladies used amber, bisam, and the musk of Thibet; and when fully arranged, the hair was sprinkled with oil of nard, myrrh, oil of cinnamon, &c. The importance attached to this part of the Hebrew toilette may be collected indeed from an ordinance, of the Thalmud, III. 80, which directs that the bridegroom shall set apart one-tenth of the income which the bride brings him, for the purchase of perfumes, essences, precious ointments, &c. All these articles were preserved either in golden boxes, or in little oval narrow-necked phials of dazzling white alabaster, which bore the name of onyx, from its resemblance to the precious stone of that name, but was in fact a very costly sort of marble, obtained in the quarries of Upper Egypt, or those of the Libanus in Syria. Indeed, long before the birth of Christ, alabaster was in such general use for purposes of this kind in Palestine, that it became the generic name for valuable boxes, no matter of what material. To prevent the evaporation of the contents, the narrow neck of the phial was resealed every time that it was opened. It is probable, also, that the _myrrhine_ cups, about which there has been so much disputing, were no strangers to the Jewish toilette.

III. THE MIRROR was not made of glass, (for glass mirrors cannot be shown to have existed before the thirteenth century,) but of polished metals; and amongst these, silver was in the greatest esteem, as being capable of a higher burnish than other metals, and less liable to tarnish. Metallic mirrors are alluded to by Job, xxxvii. 18. But it appears from the Second Book of Moses, xxxviii. 8, that in that age, copper must have been the metal employed throughout the harems of Palestine. For a general contribution of mirrors being made upon one occasion by the Israelitish women, they were melted down and recast into washing vessels for the priestly service. Now the sacred utensils, as we know from other sources, were undeniably of copper. There is reason to think, however, that the copper was alloyed, according to the prevailing practice in that age, with some proportions of lead or tin. In after ages, when silver was chiefly employed, it gave place occasionally to gold. Mines of this metal were well known in Palestine; but there is no evidence that precious stones, which were used for this purpose in the ages of European luxury, were ever so used in Palestine, or in any part of Asia.

As to shape, the Hebrew mirrors were always either circular or oval, and cast indifferently flat or concave. They were framed in superb settings, often of pearls and jewels; and, when tarnished, were cleaned with a sponge of hyssop, the universal cleansing material in Palestine.

SCENE THE THIRD.

HEAD-DRESSES.

The head-dresses of the Hebrew ladies may be brought under three principal classes:--

The first was a NET-WORK CAP, made of fine wool or cotton, and worked with purple or crimson flowers. Sometimes the meshes of the net were of gold thread. The rim or border of the cap, generally of variegated coloring, was often studded with jewellery or pearls; and at the back was ornamented with a bow, having a few ends or tassels flying loose.

Secondly, a TURBAN, managed in the following way: first of all, one or more caps in the form of a half oval, such are still to be seen upon the monuments of Egyptian and Persepolitan art, was fastened round the head by a ribbon or fillet tied behind. This cap was of linen, sometimes, perhaps, of cotton, and in the inferior ranks of leather, or, according to the prevailing fashion, of some kind of metal; and, in any case, it had ornaments worked into its substance. Round this white or glittering ground were carried, in snaky windings, ribbons of the finest tiffany, or of lawn resembling our cambric; and to conceal the joinings, a silky substance was carried in folds, which pursued the opposite direction, and crossed the tiffany at right angles. For the purpose of calling out and relieving the dazzling whiteness of the ground, colors of the most brilliant class were chosen for the ribbons; and these ribbons were either embroidered with flowers, in gold thread, or had ornaments of that description interwoven with their texture.

Thirdly, the HELMET, adorned pretty nearly as the turban; and, in imitation of the helmets worn by Chaldean generals, having long tails, or tassels, depending from the hinder part, and flowing loosely between the shoulders. According to the Oriental taste for perfumes, all the ribbons or fillets used in these helmets and turbans were previously steeped in perfumes. Finally, in connection with the turban, and often with the veil, was a beautiful ornament for the forehead and the face, which the ladies of this day would do well to recall. Round the brow ran a brandeau or tiara of gold or silver, three fingers' breadth, and usually set with jewels or pearls; from this, at each of the temples, depended a chain of pearls or of coral, which, following the margin of the cheeks, either hung loose or united below the chin.

SCENE THE FOURTH.

I. The reader has been already made acquainted with the _chemise_, or innermost under-dress. The Hebrew ladies, however, usually wore two under-dresses, the upper of which it now remains to describe. In substance it was generally of a fine transparent texture, like the muslins (if we may so call them) of Cos; in the later ages it was no doubt of silk.

The chemise sate up close to the throat; and we have already mentioned the elaborate work which adorned it about the opening. But the opening of the robe which we are now describing, was of much larger compass--being cut down to the bosom; and the embroidery, &c. which enriched it, was still more magnificent. The _chemise_ reached down only to the calf of the leg, and the sleeve of it to the elbow; but the upper chemise or tunic, if we may so call it, descended in ample draperies to the feet--scarcely allowing the point of the foot to discover itself; and the sleeves enveloped the hands to their middle. Great pomp was lavished on the folds of the sleeves; but still greater on the hem of the robe, and the fringe attached to it. The hem was formed by a broad border of purple, shaded and relieved according to patterns; and sometimes embroidered in gold thread with the most elegant objects from the animal or vegetable kingdoms. To that part which fell immediately behind the heels, there were attached thin plates of gold; or, by way of variety, it was studded with golden stars and filigree-work; sometimes with jewels and pearls interchangeably.

II. On this upper tunic, to confine the exorbitance of its draperies, and to prevent their interfering with the free motions of the limbs, a superb GIRDLE was bound about the hips. Here, if anywhere, the Hebrew ladies endeavored to pour out the whole pomp of their splendor--both as to materials and workmanship. Belts from three to four inches broad, of the most delicate cottony substance, were chosen as the ground of this important part of female attire. The finest flowers of Palestine were here exhibited in rich relief, and in their native colors, either woven in the loom, or by the needle of the embroiderer. The belts being thirty or forty feet long, and carried round and round the person, it was in the power of the wearer to exhibit an infinite variety of forms, by allowing any fold or number of folds at pleasure to rise up more or less to view, just as fans or the colored edges of books with us are made to exhibit landscapes, &c. capable of great varieties of expansion as they are more or less unfolded. The fastening was by a knot below the bosom; and the two ends descended below the fringe; which, if not the only fashion in use, was, however, the prevailing one--as we learn both from the sculptures at Persepolis, and from the costume of the High Priest.

Great as the cost was of these girdles, it would have been far greater had the knot been exchanged for a clasp; and in fact at a later period when this fashion did really take place, there was no limit to the profusion with which pearls of the largest size and jewellery were accumulated upon this conspicuous centre of the dress. Latterly the girdles were fitted up with beautiful chains, by means of which they could be contracted or enlarged, and with gold buckles, and large bosses and clasps that gradually became the basis for a ruinous display of expenditure.

In conclusion, I must remark, that in Palestine, as elsewhere, the girdle was sometimes used as a purse: whether it were that the girdle itself was made hollow (as is expressly affirmed of the High Priest's girdle), or that, without being hollow, its numerous foldings afforded a secure depository for articles of small size. Even in our day, it is the custom to conceal the dagger, the handkerchief for wiping the face, and other bagatelles of personal convenience, in the folds of the girdle. However, the richer and more distinguished classes in Palestine appear to have had a peculiar and separate article of that kind. And this was,

III. A PURSE made either of metal (usually gold or silver), or of the softest leather, &c. which was attached by a lace to the girdle, or kept amongst its folds, and which, even in the eyes of Isaiah, was important enough to merit a distinct mention. It was of a conical shape; and at the broader end was usually enriched with ornaments of the most elaborate and exquisite workmanship. No long time after the Christian era, the cost of these purses had risen to such a height, that Tertullian complains, with great displeasure, of the ladies of his time, that in the mere purse, apart from its contents, they carried about with them the price of a considerable estate.

The girdle, however, still continued to be the appropriate depository for the napkin (to use the old English word), or suclatory--_i. e._ handkerchief for clearing the forehead of perspiration. As to pocket-handkerchiefs, in our northern use of them, it has been satisfactorily shown by Bottiger, in a German Journal, that the Greek and Roman ladies knew nothing of that modern appendage to the pocket, [Footnote 8] however indispensable it may appear to us; and the same argument apply with equal force to the climate of Palestine.

IV. The glittering RINGS, with which (according to Isaiah, iii. 21), the Hebrew ladies adorned their hands, seem to me originally to have been derived from the seal-rings, which, whether suspended from the neck, or worn upon the finger, have in all ages been the most favorite ornament of Asiatics. These splendid baubles were naturally in the highest degree attractive to women, both from the beauty of the stones, which were usually selected for this purpose, and from the richness of the setting--to say nothing of the exquisite art which the ancient lapidaries displayed in cutting them. The stones chiefly valued by the ladies of Palestine, were rubies--emeralds--and chrysolithes; and these, set in gold, sparkled on the middle, or little finger of the right hand; and in the luxurious times upon _all_ the fingers--even the thumb; nay, in some cases, upon the great toe.

SCENE THE FIFTH.

UPPER GARMENT.

The upper or outer garments, which, for both sexes under all varieties and modifications, the Hebrews expressed by the comprehensive denomination of SIMLAH, have hi every age, and through all parts of the hot climates, in Asia and Africa alike, been of such voluminous compass--as not only to envelop the whole person, but to be fitted for a wide range of miscellaneous purposes. Sometimes (as in the triumphal entry of Christ into Jerusalem) they were used as carpets; sometimes as coverings for the backs of camels, horses, or asses, to render the rider's seat less incommodious; sometimes as a bed coverlid, or counterpane; at other times as sacks for carrying articles of value; or finally as curtains, hangings of parlors, occasionally tapestry, or even as sails for boats.

From these illustrations of the uses to which it was applicable, we may collect the form of this robe: that it was nothing more than a shawl of large dimensions, or long square of cloth, just as it came from the weaver's loom, which was immediately thrown round the person, without receiving any artificial adjustment to the human shape.

So much for the _form_: with regard to the _material_, there was less uniformity; originally it was of goats' or camels' hair; but, as civilization and the luxury of cities increased, these coarse substances were rejected for the finest wool, and Indian cotton. Indeed, through all antiquity, we find, that pure unsullied white was the festal color, and more especially in Palestine, where the indigenous soaps, and other cleaning materials, gave them peculiar advantages for adopting a dress of that delicate and perishable lustre.

With the advance of luxury, however, came a love of variety; and this, added to the desire for more stimulating impressions than could be derived from blank unadorned white, gradually introduced all sorts of innovations, both in form and color; though, with respect to the first, amidst all the changes through which it travelled, the old original outline still manifestly predominated. An account of the leading varieties, we find in the celebrated third chapter of Isaiah.

The most opulent women of Palestine, beyond all other colors for the upper robe, preferred purple--or, if not purple throughout the entire robe, at any rate purple flowers upon a white ground. The winter clothing of the very richest families in Palestine, was manufactured in their own houses; and for winter clothing, more especially, the Hebrew taste, no less than the Grecian and the Roman, preferred the warm and sunny scarlet, the puce color, the violet, and the regal purple. [Footnote 9]

Very probable it is, that the Hebrew ladies, like those of Greece, were no strangers to the half-mantle--fastened by a clasp in front of each shoulder, and suffered to flow in free draperies down the back; this was an occasional and supernumerary garment flung over the regular upper robe--properly so called.

There was also a longer mantle, reaching to the ankles, usually of a violet color, which--having no sleeves--was meant to expose to view the beauty not only of the upper robe, but even of the outer tunic formerly described. By the way, it should be mentioned, that, in order to steep them in fine odor, all parts of the wardrobe were stretched on a reticulated or grated vessel--called by the Thalmud (vi. 77) _Kanklin_--from which the steams of rich perfumes were made to ascend.

In what way the upper robe was worn and fastened, may be collected perhaps with sufficient probability from the modern Oriental practice, as described by travellers; but, as we have no _direct_ authority on the subject, I shall not detain the reader with any conjectural speculations.

SCENE THE SIXTH.

DRESS OF CEREMONY.

One magnificent dress remains yet to be mentioned, viz. the dress of honor, or festival dress--which answers in every respect to the modern CAFTAN. This was used on all occasions of ceremony, as splendid weddings, presentations at the courts of kings, sumptuous entertainments, &c.; and all persons who stood in close connection with the throne, as favorites, crown-officers, distinguished military commanders, &c., received such a dress as a gift from the royal treasury, in order to prepare them at all times for the royal presence. According to the universal custom of Asia, the trains were proportioned in length to the rank of the wearer; whence it is that the robes of the high-priest were adorned with a train of superb dimensions; and even Jehovah is represented, (Isaiah, vi. 1,) as filling the heavenly palace with the length of his train, [Footnote 10] Another distinction of this festival robe, was the ordinary fulness and length of the sleeves; these descended to the knee, and often ran to the ankle or to the ground. In the sleeves, and in the trains, but especially in the latter, lay the chief pride of a Hebrew _belle_, when dressed for any great solemnity or occasion of public display.

NOTES.

NOTE 1. It is one great advantage to the illustrator of ancient costume, that when almost everything in this sort of usages was fixed and determined either by religion and state policy, (as with the Jews,) or by state policy alone, (as with the Romans,) or by superstition and by settled climate, (as with both,) and when there was no stimulation to vanity in the love of change from an inventive condition of art and manufacturing skill, and where the system and interests of the government relied for no part of its power on such a condition,--dress was stationary for ages, both as to materials and fashion; Rebecca, the Bedouin, was drest pretty nearly as Mariamne in the age of the Caesars. And thus the labors of a learned investigator for one age are valid for those which follow and precede.

NOTE 2. _Chiton (*)_ in Greek, and by inversion of the syllables, _Tunica_ in Latin.

NOTE 3. Cheaper materials were used by the poorer Hebrews, especially of the Bedouin tribes--burnt almonds, lamp-black, soot, the ashes of particular woods, the gall-apple boiled and pulverized, or any dark powder made into an unguent by suitable liquors. The modern Grecian women, in some districts, as Sonnini tells us, use the spine of the sea-polypus, calcined and finely pulverized, for this purpose. Boxes of horn were used for keeping the pigment by the poorer Hebrews,--of onyx or alabaster by the richer.

NOTE 4.

Cleopatra had a couple of that value; and Julius Caesar had one, which he gave to Servilia, the beautiful mother of Brutus.

NOTE 5.

Washing the feet was a ceremony of ancient times, adopted not merely with a view, 1st, to personal comfort, in hotter climates; or, 2d, to decorum of appearance, where people walked about barefooted; but also, 3d, to the reclining posture in use at meals, which necessarily brought the feet into immediate contact with the cushions, squabs, &c. of couches.

NOTE 6.

Chemistry had its first origin in Arabia; and it is not impossible that the chemical nomenclature for gold and silver, viz. _sol_ and _luna_, were derived from this early superstition of the Bedouin dress.

NOTE 7.

The Thalmud is the only Jewish authority which mentions such a utensil of the toilette as a comb, (vi. 39,) but without any particular description. Hartmann adds two remarks worth quoting. 1. That the Hebrew style of the _coiffure_ may probably be collected from the Syrian coins; and, 2. That black hair being admired in Palestine, and the Jewish hair being naturally black, it is probable that the Jewish ladies did not color their hair, as the Romans did.

NOTE 8.

Or rather it was required only in a catarrh, or other cases of checked perspiration, which in those climates was not a case of common occurrence.

NOTE 9. By which was probably meant a color nearer to crimson, than to the blue class of purples.

NOTE 10. It has been doubted whether these trains were supported by train-bearers; but one argument makes it probable that they were not, viz. that they were particularly favorable to the peacock walk or strut, which was an express object of imitation in the gait of the Hebrew women.

FINAL NOTES.

I. The _Syndon_, mentioned by Isaiah, &c. was a delicate and transparent substance, like our tiffany, and in point of money value was fully on a level with the Caftan; but whether imported from Egypt, or imitated in the looms of the Hebrews and Phoenicians, is doubtful. It was worn next to the skin; and consequently, in the harems of the great, occupied the place of the under tunic (or _chemise_) previously described; and, as luxury advanced, there is reason to think that it was used as a night _chemise_.

II. The _Caftan_ is the _Kalaat_ of the East, so often mentioned by modern travellers; thus, for example, Thevenot (tom. iii. p. 352) says--'Le Roi fait assez souvent des presens a ses Khans, &c. L'on appelle ces presens _Kalaat_.' Chardin. (iii. 101,) 'On appelle _Calaat_ les habits que le Roi donne par honeur.' And lately in Lord Amherst's progress through the northern provinces of our Indian empire, &c. we read continually of the _Khelawt_, or robe of state, as a present made by the native princes to distinguished officers.

The Caftan, or festival robe of the Hebrews, was, in my opinion, the [Greek Text: Peaelos] of the Greeks, or _palla_ of the Romans. Among the points of resemblance are these:--

1. The _palla_ was flung like a cloak or mantle, over the _stola_, or uppermost robe, 'Ad talos stola demissa et _circundata_ palla.'

2. The _palla_ not only descended in flowing draperies to the feet, (thus Tibullus, I. VII. C. 'Fusa sed ad teneros lutea palla pedes,') but absolutely swept the ground; 'Verrit humum Tyrio saturata murice palla.'

3. The _palla_ was of the same wide compass, and equally distinguished for its splendor.

4. Like the Hebrew festival garment, the _palla_ was a _vestis seposita_, and reserved for rare solemnities.

With respect to the [Greek Text: Peplos], Eustathius describes it as [Greek Text: megan xai peoixallea xai poixilon peobolaion]; and it would be easy in other respects to prove its identity with the _Palla_.

Salmasius, by the way, in commenting upon Tertullian, _de Pallio_, is quite wrong, where he says--'Palla nunquam de virili pallio dicitur.' Tibullus, tom. iii. iv. 35, sufficiently contradicts that opinion.

MILTON.

[1839.]

We have two ideas, which we are anxious to bring under public notice, with regard to Milton. The reader whom Providence shall send us will not measure the value of these ideas (we trust and hope) by their bulk. The reader indeed--that great idea!--is very often a more important person towards the fortune of an essay than the writer. Even 'the prosperity of a jest,' as Shakespeare tells us, lies less in its own merit than 'in the ear of him that hears it.' If _he_ should happen to be unusually obtuse, the wittiest jest perishes--the most pointed is found blunt. So, with regard to books, should the reader on whom we build prove a sandy and treacherous foundation, the whole edifice, 'temple and tower,' must come to the ground. Should it happen, for instance, that the reader, inflicted upon ourselves for our sins, belongs to that class of people who listen to books in the ratio of their much speaking--find no eloquence in 32mo., and little force of argument except in such a folio as might knock him down upon occasion of his proving restive against its logic--in that case he will despise our present essay. _Will_ despise it? He _does_ despise it already: for already he sees that it is short. His contempt is a high _a priori_ contempt: for he measures us by anticipation, and needs to wait for no experience in order to vindicate his sentence against us.