5. The perfumes used in the religious services, and in later times in the funeral rites of monarchs, imply knowl- edge and practice in the art of the "apothecaries" (D'^rtiS'^, nvpi\\joi, jngmmtarit), who appear to have formed a guild or association (Exod. xxx, 25, 35 ; Neh. iii, 8 ; 2 Chron. xvi, 14 ; Eccles. vii, 1 ; x, 1 ; Ecclus. xxxviii, 8). See Perfujie.
G. The arts of spimiing and weaving both wool and linen were carried on in early times, as they still are usually among the Bedouins, by women. The women spun and wove goat's hair and flax for the Tabernacle, as in later times their skill was emploj-ed in Uke man- ner for idolatrous purposes. One of the excellences at- tributed to the good housewife is her skill and industry in these arts (Exod. xxxv, 25, 2G; Lev. xix, 19; Dent, xxii, 11; 2 Kings xxiii, 7; Ezek. xvi, IG; Prov. xxxi, 13, 24, Burckhardt, A'o^fs on Bed. i, G5; comp. Homer, ll.i, 123; Od. i, 356 ; ii, 104). The loom, with its beam ("113^, ^ucuvTiov, liciatorium, 1 Sam. xvii, 7 ; Gcsen. p. 883), pin Cir"^, TraVffaXoe, c?«i'i/s, Judg. xvi, 14; Gesen. p. G43), and shuttle (5'IX, dpof-uvc, Job vii, 6 ; G^sen. p. 14G) was, perhaps, introduced later, but as early as Da- vid's time (1 Sam. xvii, 7), and worked by men, as was the case in Egj-]5t, contrary to the practice of other na- tions. This trade also appears to have been practised hereditarilv (1 Chron. iv, 21 ; Herod, ii, 35 ; Sophocles, aCd. Co/. 339). See Weavixg.
Together with weaving we read also of embroiderj', iu which gold and silver threads were interwoven with the body of the stuff, sometimes in figure patterns, or •with precious stones set in the needlework (Exod. xxv-i, 1; xxviii, 4; xxxix, 6-13). See Embroidery.
7. Besides these arts, those of dyeing and of dressing cloth were practiced in Palestine [see Fuller, etc.], and those also of tanning and dressing leather (Josh, ii, IS- IS; 2 Kings i, 8 ; Matt, iii, 4 ; Acts ix, 43 ; Mishiia, Me- ffill. iii, 2). Shoemakers, barbers, and tailors are men- tioned m the Mishua {Pesach, iv, 6) : the barber (3^5, KovptvQ, Gesenius, p. 283), or his occupation, by Ezekiel (v, 1 ; Lev. xiv, 8 : Numb, vi, 5 ; Josephus, A nt. xvi, 11, 5 ; War, i, 27, 5 ; Mishna, Shahh. i, 2) ; and the tailor (i, 3), plasterers, glaziers, and glass vessels, jiainters and goldworkers, are mentioned in Mishna {^Chcl. viii, 9; xxix, 3, 4; xxx, 1).
The art of setting and engraving precious stones was known to the Israelites from a very early period (Exod. xxviii, 9 sq.). See Gejl AVorks in alabaster were also common among them ('^5.?^! "^P^, smelling-boxes, or boxes of perfume ; comp. Matt.xxyi, 7, etc.). See Ala- baster. They also adorned their houses and vessels with i\-ory (1 Kings xxii, 39 ; Amos iii, 15 ; vi, 4 ; Cant. V, 14). See I\-ory.
Tent-makers {aKijvoTroioi') are noticed in the Acts (xviii, 3), and frequent allusion is made to the trade of the jiotters. See each word.
8. Bakers (D'^SX, Gesen. p. 136) are noticed in Scrip- ture as carPi'ing on their trade (Jer. xxx\'ii, 21 ; Hos. vii, 4 ; Mishna, Chel. xv, 2) ; and the well-known valley
TjTopneon proljably derived its name from the occupa> tion of the cheese-makers, its inhabitants (Josephua, War, V, 4, 1). Butchers, not Jewish, are spoken of in 1 Cor. X, 25.
Trade in all its branches was much developed after the Captivity; and for a father to teach his son a trade was reckoned not only honorable, but indispensable (INIishna, Pirke A b. ii, 2 ; Kiddush. iv, 14). Some trades, however, were regarded as less honorable (Jahn, BibL Arch. § 84).
Some, if not all, trades had special localities, as was the case formerlj' in European and is now in Eastern cities (Jer. xxxvii, 21 ; 1 Cor. x, 25; Josephus, War, v, 4, 1, and 8, 1 ; Jlishna, Becor. v, 1 ; Russell, Aleppo, i, 20 ; Chardin, Voyages, vii, 274, 394 ; Lane, Mod. Eg. ii, 145). See B.vzaar.
One feature, distinguishing Jewish from other work- men, deserves peciUiar notice, viz. that they were not slaves, nor were their trades necessarily hereditary', as was and is so often the case among other, especially heathen nations (Jahn, Bill. A rch. c. v, § 81-84 ; Saal- schlitz, Hehr. A rch. c. 14).— Smith, s. v. ; Kitto, s. v. See Mechanic.
Handkerchief or napkin {aovldpiov ; Vulg. su- darium) occurs in Luke xix, 20 ; John xi, 44 ; xx, 7 ; Acts xix, 12. The Greek word is adopted from the Latin, and properly signifies a su-eat-cloth, or pocket- handkerchief, but in the Greek and Sj-riac languages it denotes chief y napkin, wrapper, etc. In the first of the above passages (Luke xix, 20) it means a wrapper, in which the " v.-icked servant" had laid up the poimd in- trusted to him by his master. For references to the custom of laying up monej', etc., in aovSdpia, both in classical and rabbinical writers, see Wetstein's N. T. on Luke xix, 20. In the second instance (John xi, 44) it appears as a Icerchief, or cloth attached to the head of a corpse. It was perliaps brought roimd the forehead and imder the chin. In many Egyptian mummies it does not cover the face. In ancient times, among the Greeks, it did (Nicolaus, Be Greecor. Luctii, c. iii, § 6, Thiel. 1697). Maimonides, in his comparatively recent times, describes the tchole face as being covered, and gives a reason for the custom (Tract Efel, c. 4). The next instance is that of the aovldpXov which had been " about the head" of oiu- Lord, but which, after his res- urrection, was found rolled up, as if deliberately, and put in a place separately from the linen clothes. The last instance of the Biblical use of the word (and the only one in M'hich it is rendered " handkerchief") occurs in the account of " the special miracles" ^vTought by the hands of Paul (Acts xix, 11) ; " so that (rovSdpia (hand- kerchiefs, napldns, wrappers, shawls, etc.) were brought from his body to the sick; and fhe diseases departed from them, and the evil spirits went out of them." The Ephesians had not mmaturaUy inferred that the apos- tle's miraculous power could be communicated by such a mode of contact; and certainly cures thus received by parties at a distance, among a people famed for their addictedness to "curious arts," i. e. magical skill, etc., woiUd sen'e to convince them of the truth of the Gos- pel by a mode well suited to interest their minds. The apostle is not recorded to have expressed any opinion respecting the reedify of this intermediate means of tliose miracles. He had doubtless sufficiently explamed that these and all the other miracles "wrought by his hands," i. e. by his means, were really ^\Tought by God (ver. 11) in attestation of the mission of Jesus. If he himself did not entertain exactly the same ideas upon the sub- ject as they did, he may be considered as conceding to, or, rather, not disturbing unnecessarily, popular notions, rendered harmless by his p^e^•ious explanation, and af- fording a verj' convenient medium fir achieving much higher purposes. If the connection bet;veen the second- ary cause and the effect was i-eal, it remmds us of our Saviour's expression, " I perceive that virtue has gone out of me" CMark v, 30); which is, however, regarded by many critics as a popular mode of saj-ing that he