Ancient Egyptian Lady in the Bath with her Attendants. Fig. 1, The. lady, seated on a mat or carpet . 2, An attendant holding a flower and supporting her; 3, Rubs her arm with the hand, ns in the modern Turkish bath; 4, i'oura water over her; &, Takes cure of her clothes and ornaments.
BATHER
695
BATH-SHEBA
D'Ohsson, i, 264 sq. ; Lane, Mod. Egypt, ch. xvi), and p:ilaces had bathing-rooms (Joseph. Ant. xiv, 15, 13). In places of a mixed population the Jews resorted to the heathen baths (Mishna, Aboda Sara, iii, 4; see Circumcision, and comp. Otho, Lex. Rabb. p. 78). Besides water, persons (females) sometimes used bran for ceremonial cleansing (Mishna, Pesach, ii, 7). In like manner, the modern Arabs, in the failure of water, universally perform their lustrations by rubbing them- selves with sand, a usage that has been thought (Ro- senmiiller, Morgenl. iii, 228 sq.) to explain Naaman the Syrian's request of some of the sacred soil of Pales- tine (2 Kings v, 17). — "Winer, i, 130. The cere- monial law also prescribed bathing after mourning, which always implied defilement (e. g. Ruth iii, 3; 2 Sam. xii, 20). The high-priast at his inauguration (Lev. xiii, 6) and on the day of atonement, once before each solemn act of propitiation (xvi, 4, 24), was also to bathe. This the rabbins have multiplied into ten times on that day. Maimon. {Constit. de Vasis Sand. v, 3) gives rules for the strict privacy of the high- priest in bathing. There were bath-rooms in the later Temple over the chambers Abtines and Happarvah for the priests' use (Lightfoot, Descr.ofTemp. 24). With sanitory bathing anointing was customarily joined ; the climate making both these essential alike to health and pleasure, to which luxury added the use of per- fume (Susan. 17 ; Jud. x, 3 ; Esth. ii, 12). The "pools," such as that of Siloam and Hezekiah's (Neh. iii, 15, 16; 2 Kings xx, 20; Isa. xxii, 11 ; Johnix,7), often sheltered by porticoes (John v, 2), are the first indications we have of public bathing accommodation. Ever since the time of Jason (Prideaux, ii, 168) the . Greek usages of the bath probably prevailed, and an allusion in Josephus (Xovaoptvoc, arpaTiMriKioTepov, War, i, 17, 7) seems to imply the use of the bath (hence, no doubt, a public one, as in Rome) by legion- ary soldiers. We read also of a castle luxuriously provided with a volume of water in its court, and of a Herodian palace with spacious pools adjoining, in which the guests continued swimming, etc., in ver}' hot weather from noon till dark (Joseph. Ant. xii, 4, 11 ; xv, 3, 3). The hot baths of Tiberias (Pliny, v, 15), or more strictly of Emmaus (Euseb. Onomast. AifJdp, query Aifta.9? Bonfrerius) near it, and of Cal- lirrhoe, near the eastern shore of the Dead Sea, were much resorted to (Reland, i, 46; Joseph. Ant. xviii, 2; xvii, 6, 5; War, i, 33, 5; Amm. Marcell. xiv, 8; Stanley, p. 375, 295). The parallel customs of an- cient Egypt, Greece, and Rome are too well known to need special allusion. (See Smith's Diet, of Gr. and Rom. Ant. s. v. Balneae ; Laurie, Roman or Turkish Bath, Edinb. 1864.)— Smith, s. v. See Water.
Bather, Edward, A.M., an English divine, born in 1770, educated at Oriel College, Oxford; became vicar of Meole Brace 1S04, and afterward archdeacon of Salop. Died in 1847. He published Sermons, chief- ly practical (Lond. 3 vols. 8vo, 1840), which are praised in the British Critic (iii, 161).
Bath-Gallim (EPlrrrra, "daughter of Gallim," Isa. x, 30). See Gallim.
Batll-Kol (b"p~ra, daughter <]f the voice), a rabbin- ical name for a supposed oracular voice, which Jewish writers regard as inferior in authority to the direct reve- lation that the O. T. prophets enjoyed (Vitringa, Observ. Sacr. ii, 338), although the Targum and Midrash affirm that it was the actual medium of divine communication to Abraham, Moses, David, Nebuchadnezzar, etc. (Re- land, Ant. Sacr. pt. ii, ch. ix). Neither are the Jewish au- thorities agreed as to what the Bath-Kol itself was, many maintaining that it was merely the echo of the divine ut- terance (Buxtorf, Lex. Talm. s. v. M). Some scholars have incorrectly rendered the term "daughter-voice," daughter's voice (Home, Jntrod. iv, 119; Jennings, Jewish Antiq. bk. i, ch. vi). It has been supposed that Josephus alludes to the Bath-Kol in the annunciation to
Hyrcanus that his sons had conquered Antiochus {Ant. xiii, 10, 3), and the awful warning voice in the Tem- ple prior to its destruction {War, v, 5, 3); but thefc and other instances seem to fall short of the dignity required. Prideaux, however, classes them all with the heathen species of divination called Sortes Vigili- ance {Connection, ii, 354), and Lightfoot even considers them to be either Jewish fables or devices of the devil {Hor. Ileb. ad Matt, iii, 17). Yet instances of voices from heaven very analogous occur in the history of the early Christian Church, as that which was instru- mental in making Alexander bishop of Jerusalem, and that which exhorted Polycarp to be of good courage (Eusebius, Hist. Keel, vi, 11 ; iv, 15). See Danz, De jilia vocis (Jen. 1716 ; also in Meuschen's Nov. Test, ex Tcdmude illustr. p. 351-378) ; Haner, Be blp TQ (Jen. 1673) ; Metzler, De vocis jilia (Jen. 1673).