Head-band (only in pi. D'^ITi'p, kkhshurim' , from ^dp, to r/ird), rather a girdle or belt, probably for the waist, as a female ornament (Isa. iii, 20 ; " attire," Jer. ii, 32). See Heau-dress. Headdi. See Hedua.
Head-dress. The Hebrews do not appear to have regarded a covering for the head as an essential article of every-day dress. See HEAn-KAxn. The earliest no- tice we have of such a thing is in connection with the sacerdotal vestments, and in this case it is described as an ornamental appendage "for glory and for beauty" (Exod. xxviii, 40). See JMitre. The absence of any allusion to a head-dress in passages where we should expect to meet with it, as in the trial of jealousy (Numb. V, 18), and the regulations regarding the leper (Lev. xiii, 45), in both of which the " uncovermg of the head" refers undoubtetUy to the hair, leads to the inference that it was not ordinarily worn in the Mosaic age ; and this is confirmed by the practice, frequently alluded to, of covering the head with the mantle. Even in after times it seems to have been reserved especially for pur- poses of ornament: thus the tsaniph' {7\^y.^) is noticed as being worn by the nobles (Job xxix, 14), ladies (Isa. iii, 23), and kings (Isa. Ixii, 3), while the ;jp«-' (1X5) was an article of holiday cbress (Isa. Ixi, 3, Auth. Vers. "beauty;" Ezek. xxiv, 17, 23), and was worn at wed- dings (Isa. Ixi, 10) : the use of the /(iVpa was restricted to similar occasions (Tudith xvi, 8; Bar. v, 2). The former of these terms undoubtedly describes a kind of turban: its primary sense ("5^, "to roll around") ex- presses the folds of linen wound round the head, and its form probably resembled that of the high-priest's mits- ne'pheth (a word derived from the same root, and iden- tical in meaning, for in Zech. iii, 5, tsaniph=mitsne- pheth), as described by Josephus {Ant. iii, 7, 3). The renderings of the term in the A. V., "hood" (Isa. iii, 23), "diadem" (Job xxix, 14; Isa. Ixii, 3), "mitre" (Zech. iii, 5) , do not convey the right idea of its meaning. The other term, peer, primarily means an oimament, and is so rendered in the A.V. (Isa. Ixi, 10; see also verse 3, "beauty"), and is specifically applied to the head-dress from its ornamental character. See Diadeji. It is uncertain what the term projierly describes : the mod- ern turban consists of two paris. the /,//(//.•, a stiflT, round cap occasionally rising to a , (iu>i.l( mliU- height, and the shash, a long piece of muslin \v..un(l alwut it (Russell, Aleppo, i, 104) : Josephus's account of the high-priest's head-dress implies a similar construction, for he says that it was made of thick bands of linen doubled round many times, and seAvn together, the whole covered by a piece of fine Unen to conceal the seams. Saalschiitz {Archceol. i, 27, note) suggests (hat the tsaniph and the peer represent the shush and the kdi'd; the latter rising high above the other, and so the most prominent and striking feature. In favor of this explanation it may be remarked that the peer is more particidarly connected with the mifjhaah. the high cap of the onUnarj- priests, in Exod. xxxix, 28, while the tsaniph, as we have seen, resembled the high-priest's mitre, in which the cap was concealed bv the^ linen folds. The objection, however, to this explanation is that the et\Tnological force of peer is not brought out : may not that term have ap- plied to the jewels and other ornaments with which the I turban is frequently decorated (Russell, i, 106). The
HEAD-DRESS
112
HEAD-DRESS
Head-dresses of Arabian aud Turkish Females.
term used for putting on either the tsaniph or the peer is d^n, " to bind round" (Exod. xxix, 9 ; Lev. viii, 13) : hence the words in Ezek. xvi, 10, " I girded thee about with fine linen," are to be understood of the tin-ban;* and by the use of the sfime teiTti Jonah (ii, 5) represents the weeds wrapped as a turban round his liead. The turban, as now -worn in the East, varies very much in shape (Russell's Alej)po,\, 102). It appears that fre- quently the robes supplied the place of a head-dress, be- ing so ample that they might be thrown over the head at pleasure : the iridid and the tsdiph, at all events, were so used [see Dress], and the veil served a similar pur- pose. See Veil. The ordinary head-dress of the Bedouin consists of the keffiyeh, a square handkerchief, generally of red and yellow cotton, or cotton and silk, folded so that three of the corners hang down over the back and shoulders, leaving the face exposed, and bound round the head by a cord (Biu-ckhardt, Notes, i, 48). It is not improbable that a similar covering was used by the He- brews on certain occasions: the "kerchief" in Ezek. xiii, 18 has been so imderstood by some writers (Ilar- mer, Observations, ii, 393), though the word more prob- ably refers to a species of veil: and the ainikivQiov
Various Forms of the modern Turban.
Kudouin Ilcad-ilrcss, or Koffojeh. (Acts xix, 12, A, Vers, "apron"), as explained by
{to ti'iq Ki<pa\7ic 0()p?;/(rt), was applicable to the pur- poses of a head-dress. See Haxdkerchiek. Neither of these cases, however, supplies positive evidence on the point, aiid the general absence of allusions leads to the inference that the head was usually uncovered, as is still the case in many parts of Arabia (Wcllstcd, Trav- els, i, 73). The introduction of the Greek hat {iTtTaaov) by Jason, as an article of dress adapted to the oymnc- sium, was regarded as a national dishonor (2 ISIacc. iv, 12) : in shape and material the petasiis ver\' much re- sembled the common felt hats of this country (Smith,