D is an inner porch, at the entrance into the main building. The gates were always shut, and a servant acted the part of porter. (John xvii. 16, 17. Acts xii. 13.) The roofs were flat (as they still are), and were formed of earth, spread evenly along, and rolled very hard, to exclude the rain; but upon this surface grass and weeds grow freely: to which there is an allusion in Psal.cxxix. 6. and Isa. xxxvii. 27. These roofs are surrounded by a wall, breast high, to prevent persons from falling through: such a defence or battlement was required by Deut. xxii. 8. It was this parapet which the men demolished, in order to let the paralytic down into the court or area of the house. (Mark ii. 4. Luke v. 19.) The back part of the house is allotted to the women: in Arabic it is called the Harem, and in the Old Testament the Palace. Manahem, king of Israel, was assassinated in his harem or palace. (2 Kings xv. 25.) The harem of Solomon was an inner and separate building. (1 Kings vii. 8. 2 Chron. viii. 11.)

The furniture of the oriental dwellings, at least in the earliest ages, was very simple: that of the poorer classes consisted of but few articles, and those such as were absolutely necessary. Instead of chairs, they sat on mats or skins; and the same articles, on which they laid a mattress, served them instead of bedsteads, while their upper garment served them for a covering. (Exod. xxii. 25, 26. Deut. xxiv. 12.) This circumstance accounts for our Lord's commanding the paralytic to take up his bed and go unto his house. (Matt. ix. 6.) The more opulent had (as those in the East still have) fine carpets, couches, or divans, and sofas, on which they sat, lay, and slept. (2 Kings iv. 10. 2 Sam. xvii. 28.) In later times, their couches were splendid, and the frames inlaid with ivory (Amos vi. 4.), and the coverlids rich and perfumed. (Prov. vii. 16, 17.) On these sofas, in the latter ages of the Jewish state (for before the time of Moses it appears to have been the custom to sit at table, Gen. xliii. 33.),

they universally reclined, when taking their meals (Amos vi. 4. Luke vii. 36-38.); resting on their side with their heads towards the table, so that their feet were accessible to one who came behind the couch.

CHAPTER II.

ON THE DRESS OF THE JEWS.

In the early ages, the dress of mankind was very simple. Skins of animals furnished the first materials, which, as men increased in numbers and civilisation, were exchanged for more costly articles, made of wool and flax, of which they manufactured woollen and linen garments (Levit. xiii. 47. Prov. xxxi. 13.): afterwards, 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 stripped him, when they resolved to sell him. (Gen. xxxvii. 23.) The daughters of kings wore richly embroidered vests. (Psal. xlv. 13, 14.) 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 most simple and antient garment was a tunic : it was a piece of cloth, commonly linen, which encircled the whole body, was bound with a girdle, and descended to the knees. Those who are clothed with a tunic merely, are sometimes said to be naked, as in John xxi. 7. An under garment or shirt was worn under the tunic. To prevent the latter from impeding

the person, girdles were worn round the loins, whence various figurative expressions are derived in the Scriptures to denote preparation, active employment, and despatch. Sometimes also these girdles served as a pouch to carry money and other necessary things. (Matt. x. 9. Mark vi. 8.) Over the tunic was worn an upper garment or mantle: it was a piece of cloth nearly square, several feet in length and breadth, which was wrapped round the body or tied over the shoulders. The feet were protected from injury by sandals bound round the feet: to loose and bind them on, was the office of the lowest menial servants. The beard was considered a great ornament: to pluck or mar it in any way was considered a great disgrace. (2 Sam. x. 4.) A heavy head of hair was considered a great ornament (2 Sam. xiv. 26.), as baldness was accounted a source of contempt. (2 Kings ii. 23.) The hair was combed, set in order, and anointed, especially on festive occasions. To this practice there are very numerous allusions in the Scriptures. A sort of mitre, probably similar to the modern turbans, was worn to defend the head. A prodigious number of magnificent habits was, antiently, regarded as a necessary part of the treasures of the rich and the practice of amassing them is alluded to in Job xxvii. 6. and Matt. vi. 19. It appears from Psal. xlv. 8. that the wardrobes of the East were plenteously perfumed with aromatics. The rending of garments, as appears from various passages of Scripture, was a token of the deepest grief. The garments of mourners among the Jews were chiefly sackcloth and haircloth. The last sort was the usual clothing of the prophets, for they were continual penitents by profession: and therefore Zechariah speaks of the rough garments of the false prophets, which they also wore to deceive. (Zech. xiii. 4.) Jacob was the first we read of that put sackcloth on his loins, as a token of mourning for Joseph (Gen. xxxvii. 34.), signifying thereby that since he had lost his beloved son,

he considered himself as reduced to the meanest and lowest condition of life.

The dress of the women differed from that of the men, chiefly in the quality of the materials, and in the women wearing a veil. Rings, necklaces, pendants, and other ornaments, still worn by the fair sex, formed part of the apparel of the Jewish ladies: and like the oriental women of our time, they tinged their eyelids with the powder of lead ore. Thus Jezebel did, who in 2 Kings ix. 30. is said to have painted her face: and Job's youngest daughter (xlii. 14.) had a name (Kerenhappuch, that is, the horn of pouk or lead ore,) in reference to this practice.

Mirrors formed an important accompaniment to the female wardrobe; antiently they were made of molten brass polished, and were carried in the hand.

CHAPTER III.

MARRIAGE CUSTOMS OF THE JEWS.

MARRIAGE was regarded by the Jews as a sacred obligation, and celibacy was accounted a great reproach. Polygamy was tolerated, but not authoritatively allowed. The concubines, of whom we read, were secondary or inferior wives, whose children did not inherit the father's property, except on failure of issue by the Thus, Sarah was primary or more honourable wives.

Abraham's primary wife, by whom he had Isaac, who was the heir of his wealth. But besides her, he had two concubines, namely, Hagar and Keturah; by these he had other children, whom he distinguished from Isaac; for it is said he them gifts, and sent them gave while he yet lived. (Gen. xxv. 5, 6.)

away

No formalities appear to have been used by the

Jews-at least none were enjoined to them by Mosesin joining man and wife together. Mutual consent, followed by consummation, was deemed sufficient. The manner in which a daughter was demanded in marriage is described in the case of Shechem, who asked Dinah the daughter of Jacob in marriage (Gen. xxxiv. 6-12.); and the nature of the contract, together with the mode of solemnising the marriage, is described in Gen. xxiv. 50, 51. 57. 67. There was indeed a previous espousal or betrothing, which was a solemn promise of marriage, made by the man and woman, each to the other, at such a distance of time as they agreed upon. This was sometimes done by writing, sometimes by the delivery of a piece of silver to the bride in presence of witnesses, as a pledge of their mutual engagements. After such espousal was made (which was generally when the parties were young), the woman continued with her parents several months, if not some years (at least till she was arrived at the age of twelve), before she was brought home, and her marriage consummated. That it was the practice to betroth the bride some time before the consummation of the marriage, is evident from Deut. xx. 7. Thus we find that Samson's wife remained with her parents a considerable time after the espousal. (Judg. xiv. 8.) If, during the time between the espousal and the marriage, the bride was guilty of any criminal correspondence with another person, contrary to the fidelity she owed to her bridegroom, she was treated as an adulteress. Among the Jews, and generally throughout the East, marriage was considered as a sort of purchase, which the man made of the woman he desired to marry; and therefore in contracting marriages, as the wife brought a portion to the husband, so the husband was obliged to give her or her parents money or presents in lieu of this portion. See instances in Gen xxxiv. 12. xxix. 18. 1 Sam. xviii. 25. The nuptial solemnity was celebrated with great festivity and splen