The veils (ctti Is 3^) were the largest envelop- inir veils, now called by the Arabs izars, mach; of
628
DRESS
DRESS
•white cotton, black twilled silk, or rich silk stvifls | for women, and the love of respectful attention of the brightest colours and of highly ornamental | and dignity makes the third equally so for men.
FACE VEIL3 (1. SYRIAN MOSLEM. 2. EOYPriAS. 3. LEBANON DRUZE).
patterns. This veil is one of the most familiar objects in the streets of Eastern towns. About
HEAD AXD BACK VEIL (Mltpahath).
the caul (RVm 'networks,' D'c'??" Is 3'^) there is no certainty ; possibly it was a light netted veil covering
LARGE VKTL (R'idi^f).
the hair and falling over the shoulders, set with tiny discs of silver and gold and other pendants, souiethinglike wliatis still worn. So with reganl to st(>iiiac/icr{':''yns), IsS-''; as the antithesis suggests some sort of girdle, highly or even fantastically ornamental in contrast with sackcloth, it niny have been the loose apron-sasli with dangling rib- bons and att.achments worn by dancing girls.
III. OniE\T.\L Custom a\d tiioiimit co\- CERXlXf! DitKs.s.— Food and clothing are the two great requisites of the natural life, 1 Ti «*. t'lotli- ing is the second necessity. Of its three services, jiiofeftiov, dercnc)!, and ornniticnt, the warmth of the climate of I'alestine causes the first to he less important than it is in colder countries, while the domestic customs make the second very important
Clothing distinguishes man from the beast. ' To l>e unclothed ' is not merelj' to sutler cold, but ' to be found naked '('2 Co 5^). The phrase 'naked, and ye clothed me' (Mt 25*^), over and above personal comfort to the individual, means restoration to human society and human dignity. 'Clothul and in his right mind ' (Mk 5'^) were two equal indica- tions that Legion >\as no longer an outcast. So to have line ajjparel was apt to carry the assump- tion of all inward graces (.Ja 2^).
Eastern clothing is througliout an adaptation not only to climate but to character. Clothes are thing ott' and on with the same rapidity as that with which heat changes to cold and sunshine to starlight; .so it is with the quickly-varying moods of the people. Oriental clothes appear to the Euro|)ean to be cuniber.some and prohibitive of exercise. This to the ordinary Oriental mind carries a subtle recommendation, implying that the wearer does not need to work. A common Arab proverb .says, ' There is a blessing in being busy,' but it is usually the spectator that quotes it. The loose and ornamental style of Oriental dress emphasizes the thought that the chief good of life is not in active achievement, but in rest and the privilege of rest. Among the trades a work loses in jiulilic respect in projiortion as the worker has to take off clothing when engaged in it. All clothing above the undermost easily takes on meanings of office, investiture, and ]irecedence. Ih'ightncss and colour are synonymous with iKqipiness and prosperity, and grief of soul is expressed by the darkest object seen in nature, the intense black of goat hair (Kev 0'-). Orientals always travel in their best clothes ; it was scarcely necessary fm- the (Jibeoiiites to assure Joshua that their raiment had been new when they started, except as indicating the length of their journey. In public worship Orientals are impressed and apparently satislied by changed vestments and spectacular ritual to a degree that always pu/zles the more ethical and introspective mind of the West.
In the Bible there are numberless instances of theemployment of facts concerning dress for the ex - jiression of spiritual truth. The nielaphorical aiqilication is carried out in much detail, showing that the subject was at once familiar and of extreme interest. We have such phrases as 'clothed with humility '(1 V S'), 'the garment of salvation, the robe of righteousness' (Is 01'"), into wliich is meant to be liorne all that Oriental dress means with regard to com|iletcness of cover- ing and digaiitied grace. The girdle, head-dress, and sand.ils are es]ic<iallv rich in similitudes of strength, honour, and delilement. Thus with rcf. to the qirrf/i;, there is the signilicance of its cleaving to the loins (.Jer 13") ; of its being loosened ( Is5-"') ; its strengthening value (Is 2i>-'', 1 P 1'^ Eph 6");
DRIXK
DRUNKENNESS
629
there is the pathos of being compulsorily girded (Jn 21"); and the mystery of invisible support (la 45").
LrmLATUKi. — Kell, Benziiiff«r, and Nowftck, Heb. Arch. ; Bchiirer, HJP (see ' Clothing'^ in Index) ; Oonder, Handbook to the Bible ; Edf rahelm, Jetue tKe llesriah * (1887), i. 621-626 ; Thomson, Land and Book, 8 vols. 1881-1886 (see 'Garments' under ' Manner* and Oustoms ' in Index to each vol.) ; Tristram, Eattem Outtatnt in Bible Lande (1894), pp. 155-176 : Maspero, Davn qf Civilization (1886), p. 718t; Lagarde, Guamineile AbhandHungeniWeoy, p. 209 £f. G. M. MaCKIE.
DRINK.— See Food. Sacrifice.
DRINK-OFFERING.— See
DROMEDARY.— Besides the word (n;3) rendered dromedary, but which ouaht to have been tt'. youn^ camel (see Camel), there are two words, ^dt re/cesh (rendered in 1 K 4^* dromedaries, and in Est S"- " mules, and in Mic 1" ntn/t beasts), and II'JT rammAk (Est 8'° AV young dromedaries). Rekesh (a rare synonym of cno) probably denoted a species of horse noted for some choice quality. That this (Quality was tunftness is quite uncertain. Jiammdk is Pers. raman, ' flock ' or ' herd ' (see Ges. Thes. ). In Est S'" 'n -j?, lit. ' sons of the herd,' is tr^ in RV ' bred of the stud.' To all appearance, then, we must drop the dromedary from the list of Bible animals. ti. £. Post.