THE NEW SCHAFF-HERZOG
volved one above the other. It was worked by the feet (Ecclus. xxxviii. 29).
The stone-cutter (harash ebhen) was also a builder. He undertook the entire construction of the house.
As is shown by the excavations, the 6. The dwelling-houses were always small Stone- huts, with walls made of mud-bricks Cutter. or of unhewn stones roughly built up;
even in the principal cities walls built of hewn stones were rare. As tools of the stonecutter, in addition to the hammer and chisel, the level (II Kings xxi. 13; Heb. mishkeleth, Eng. versions, " line "), the line (Isa. xxviii. 17, and elsewhere), and the plummet (Amos vii. 7) are mentioned.
The carpenter (harash 'ez) is entrusted with the fabrication of all wooden articles for the household,
and also plows, threshing-carts, win-
7. The Car- nowing-shovels, and the like. Some
penter. were able to execute fine work and
carved images of the gods (cf. Isa. xl. 20, xliv. 13-14). They worked with saws (Isa. x. 15), axes, and hatchets (Deut. xix. 5), planes (Isa. xliv. 13), hammers (Isa. xliv. 12), and compasses (Isa. xliv. 13); line and rule are also mentioned (Isa. xliv. 13). Weaving was mostly done at home; finer fabrics were brought from abroad. The oldest method of
weaving is still used by the Bedouins; 8. Weaving, threads are stretched lengthwise along
the ground and the cross-thread is pushed through with the fingers; the web is pushed together with a wooden reed. The Egyptians had two kinds of looms, and they were also known in Palestine. In the Middle Empire the loom is horizontal, the beams are fastened to the ground, and the weavers crouch down in working. This kind of loom is suggested in the story of Samson, where Delilah weaves his hair into the warp while he sleeps (Judges xvi. 13-14). In the New Empire the loom is upright; above and below are stationary beams; the weavers stood and wove from the bottom upward. Greek sources present a third kind of loom, in which the long threads of the warp hung from a beam above, held taut by stones attached to the ends; in this loom the weaving was from above downward. Many such stones have been found in the excavations, and suffice to show that this type of loom existed in Palestine. As early as ancient Egyptian looms, the shifting of the even and uneven threads of the warp, which must lie alternately above and below the woof, was accomplished as follows: the uneven threads were bound by strings to a stick so that they could be lifted up together; the thread of the woof was fastened to another stick and pushed through the warp. How early the shuttle (Job vii. 6) came into use, is not known. Variegated garments, striped or checked, were admired by the Israelites and in Syria generally.
It is only by chance that the tanners and dyers are not mentioned among other artisans in the Old
Testament. Bakers are found only in g. Other the cities, in the country baking being Trades, done at home. The fullers have a certain importance, but also a bad repute. They made woolen fabrics waterproof by felting the wool and also cleaned old clothes. They were forced
to exercise their trade outside of the city of Jerusalem on account of the bad odors produced and because a good supply of water was needed (Isa. vii. 3).
1. Benzinger.
Bibliography: F. Delitzsch, Jiidisches Handwerkerleben zur Zeit Jesu, Erlangen, 1875, Eng. transl., Jewish Artisan Life, London, 1S77, Philadelphia, 1883, New York, 1883- H. Winckler, in Alttestamentliche Forschungen, Leipsic' 1892; P. Rieger, Versuch einer Technologie und Terminologie der Handwerke in der Misnah, Berlin, 1894- E Day, Social Life of the Hebrews, New York, 1901; DB iv. 807; EB, articles " Handicrafts," " Metals," " Pot! tery," " Weaving."
HANDS, IMPOSITION OF; LAYING ON OF.
See Laying on of Hands.
HANER, ha'ner, JOHANN: Humanist; b. at Nuremberg, date not known; d. at Bamberg c. 1544. He probably studied at Ingolstadt, and must have been known in certain circles as a humanist by 1517. He gave personal advice to Leo X. in regard to the Lutheran cause, and in 1524 addressed a letter to Clement VII. recommending certain slight ecclesiastical reforms, in the manner of Erasmus. One month later he urged Erasmus to come forward in behalf of the threatened Church, but his addresses seem to have made no impression. In 1525 he became preacher of the cathedral church in Wiirzburg, but his leanings toward the Reformation soon compelled him to leave. As he had started from Erasmus, he was more inclined toward Zwingli than toward Luther. He attempted to bring about a reconciliation on the question of the Lord's Supper. At the Diet of Speyer in 1526 he became acquainted with Landgrave Philip, who took him into his service. After giving up his position at Wurzburg, he returned to Nuremberg and received a small prebend there; but in consequence of mortified ambition, dissatisfaction with the condition of the church in Nuremberg, and deficient knowledge of the Lutheran doctrine of justification, he went, in 1532, to Regensburg and reentered the Roman Catholic Church. In 1533 he sent to Landgrave Philip and George of Saxony a manuscript treatise, directed against the Evangelical doctrine of justification, Prophetia vetus ac nova hoc est, vera scripturm interpretatio. De syncera cognitione Christi, which Cochlseus published in 1534 against the will of the author. Haner was answered by Thomas Venatorius, preacher of Nuremberg, in his De sola fide iustificante nos in oculis dei (1534; reprinted 1556). In the beginning of 1535 Haner had to leave Nuremberg and went to Bamberg, where he was accepted as preacher of the cathedral church late in 1541. In 1535 he sent a treatise on the council to Vergerio and in 1537 made newpropositions to the pope. In 1539 he published in Leipsic Theses Joannis Haneri Noribergensis de pcenitentia, in which he attacked Luther and tried to influence the antinomian controversy (see Anti-