as
a
curtain,
and
as
a
shroud.
In
this
last
respect
it
resembled
the
NT
sindon,
the
'linen
cloth'
of
Mt
27",
Mk
15«
RV.
It
is
probably
as
an
upper
garment
of
fine
white
linen
for
gala
use
(ct.
Ec
9>)
that
the
sodln
is
introduced
in
Jg
14'"-
(AV
'sheets,'
RV
'linen
garments')
and
Is
3^'.
(c)
Mention
must
also
be
made
of
the
'scarlet
robe'
(.chlamys)
in
which
Jesus
was
arrayed
by
the
Roman
soldiers
(Mt
2728-
").
It
Is
the
paludammtum
or
military
cloak
worn
over
their
armour
by
the
superior
officers
of
the
Roman
army.
The
'cloke'
finally,
which
St.
Paul
left
at
Troas
(2
Ti
4")
was
the
Roman
poemda,
a
circular
travelling
cape.
For
the
brooch
or
buckle
by
which
an
upper
garment
was
sometimes
fastened,
see
Ornaments,
§
5.
5.
Headdress.—
(a)
The
Hebrewsappear
at
first
to
have
had
no
coveringfor
the
head,
except
on
special
occasions,
such
as
war,
when
a
leather
helmet
was
worn
{see
Akmohh,
2
(6)).
At
most
a
rope
or
cord
served
as
a
fillet,
as
may
be
inferred
from
1
K
20'"-,
and
as
may
be
seen
in
the
representations
of
Syrians
on
the
monuments
of
Egypt.
In
cases
of
prolonged
exposure
to
the
sun,
it
is
most
probable
that
recourse
would
be
had
to
a
covering
in
the
style
of
the
modern
kefflyeh,
which
protects
not
only
the
head
but
also
the
neck
and
shoulders.
Jehu's
tribute-carriers,
above
mentioned,
are
depicted
in
a
headgear
resembling
the
familiar
Phrygian
cap.
The
best
attested
covering,
however
—
at
least
for
the
upper
ranks
of
both
sexes
—
is
the
Isanlph
(from
a
root
signifying
to
'wind
round')
or
turban.
It
is
the
royal
'diadem'
of
Is
62',
the
ladies'
'hood*
of
Is
^
(RV
'turban'),
and
the
'mitre'
of
Zee
3*
(RVm
'turban
or
diadem').
A
kindred
word
is
used
for
the
high
priest's
turban,
the
'
mitre
'
of
Ex
28*,
etc.,
for
which
see
Mitee.
A
turban
is
also
implied
in
Ezekiel's
description
of
a
lady's
head-dress:
'I
have
bound
thee
with
a
tire
of
fine
linen'
(Ezk
le'"
RVm).
The
egg-shaped
turban
of
the
ordinary
priests
has
been
discussed
under
Bonnet
(RV
'head-tires').
The
'hats'
of
Dn
3"
were
probably
a
variety
of
the
conical
Babylonian
headdress,
although
RV
gives
'mantles.'
Antiochus
Epiphanes,
it
is
recorded,
com-pelled
the
young
Jewish
nobles
to
wear
the
petams,
the
low,
broad-brimmed
hat
associated
with
Hermes
(2
Mac
412,
RV
'the
Greek
cap').
In
NT
times,
as
may
be
learned
from
the
Mishna,
many
forms
of
headdress
were
in
use.
One
was
named
the
sUdar,
from
the
Lat.
sudarium
(a
cloth
for
wiping
off
perspiration,
sudor),
which
is
the
napkin
of
Jn
11"
20',
although
there
it
appears
as
a
kerchief
or
head-
covering
for
the
dead
(ct.
below,
8).
(ft)
As
regards
the
headdress
of
the
female
sex,
we
have
seen
that
both
sexes
of
the
wealthier
classes
wore
the
isanlph
or
turban.
The
female
captives
from
Lachish
wear
over
their
tunics
an
upper
garment,
which
covers
the
forehead
and
hair
and
falls
down
over
the
shoulders
as
far
as
the
ankles.
Whether
this
is
the
garment
intended
by
any
of
the
words
rendered
vail
in
AV,
as
that
of
Ruth,
for
example
(3",
RV
'mantle'),
or
by
the
'
kerchief
s
for
the
head'
of
Ezk
IS's
RV,
It
is
im-possible
to
say.
The
veil,
however,
with
which
Rebekah
and
Tamar
covered
themselves
(Gn
24«'
38"),
was
more
probably
a
large
mantle
in
which
the
whole
body
could
be
wrapped,
like
the
sadtn
of
4
(d)
above.
Indeed,
it
is
impossible
to
draw
a
clear
distinction
in
OT
between
the
mantle
and
the
veil.
The
only
express
mention
of
a
face-veil
is
in
the
case
of
Moses
(Ex
343').
6.
Shoes
and
sandals.
—
Within
doors
the
Hebrews
went
barefoot.
Out
of
doors
it
was
customary
to
wear
either
sandals
or
shoes,
mostly
the
former.
The
simplest
form
of
sandal
consisted
of
a
plain
sole
of
leather,
bound
to
the
feet
by
a
leather
thong,
the
'
shoelatchet'
of
Gn
142s
and
the
'latohet'
of
Mk
1'
etc.
The
Assyrians
preferred
a
sandal
fitted
with
a
heel-cap,
by
which
they
are
distinguished
from
Jehu's
attendants
on
the
obelisk
of
Shalmaneser,
who
wear
shoes
completely
covering
the
feet.
In
Ezekiel's
day
ladies
wore
shoes
of
'seal-
skin'
(Ezk
16"
RV;
but
see
Badgers'
Skins).
The
laced
boot
of
the
soldier
may
be
referred
to
in
Is
9'
(see
RVm).
The
sandals
were
removed
not
only
in
cases
of
mourning
(2
S
15'")
and
of
a
visit
to
a
friend,
but
also
on
entering
a
sacred
precinct
(Ex
3',
Jos
S'^);
the
Jewish
priests,
accordingly,
performed
all
their
offices
in
the
Temple
barefoot.
7.
It
need
hardly
be
said
that
the
taste
for
'purple
and
fine
linen'
was
not
peculiar
to
the
days
of
Dives,
as
may
be
seen
from
the
rernarkable
dress-fist
in
Is
3'8*'.
Richly
embroidered
garments
are
mentioned
as
early
as
the
time
of
the
Judges
(Jg
5"
RV).
King
Josiah
had
an
official
who
bore
the
title
of
'
the
keeper
of
the
wardrobe'
(2
K
22").
The
'change
of
raiment,'
however,
several
times
mentioned
in
OT,
were
not
so
many
complete
outfits,
but
special
gala
robes,
for
which
one's
ordinary
garments
were
'changed.'
In
the.East,
such
robes
have
continued
a
favourite
form
of
gift
and
expression
of
esteem
from
sovereigns
and
other
persons
of
high
rank
to
the
present
day.
For
what
may
be
termed
accessories
of
dress,
see
Oknaments,
Seal,
Staff.
8.
A
special
interest
must
always
attach
to
the
question
of
the
outward
appearance
of
the
Man
of
Nazareth,
so
far
as
it
is
associated
with
the
dress
He
wore.
This
must
have
consisted
of
at
least
six
separate
articles,
not
five,
as
Edersheim
states
(Life
and
Times
of
Jesus,
i.
625).
By
the
1st
cent,
it
had
become
usual
to
wear
a
linen
shirt
(ch&luk)
beneath
the
tunic
(see
2
(d)
above).
In
our
Lord's
case
this
seems
required
by
the
mention
of
the
upper
garments
(himatia,
i.e.
mantle
and
tunic)
which
He
laid
aside
before
washing
the
disciples'
feet
(Jn
13').
The
tunic
proper,
we
know,
was
'woven
without
seam'
throughout,
and
therefore
fitted
closely
at
the
neck,
with
the
usual
short
sleeves
as
above
de-scribed.
White
linen
was
the
favourite
material
for
both
shirt
and
tunic.
Above
the
tunic
was
the
linen
girdle
wound
several
times
round
the
waist.
On
His
feet
were
leather
sandals
(Mt
3").
His
upper
garment,
as
has
been
shown,
was
of
the
customary
oblong
shape
—
probably
of
white
woollen
cloth,
as
is
suggested
by
the
details
of
the
Transfiguration
narrative
in
Mk
9'
—
with
the
four
prescribed
tassels
at
the
corners
(see
above,
4
(o)
).
To
the
form
of
His
headdress
we
have
no
clue,
but
it
may
be
regarded
as
certain
—
the
traditional
artistic
convention
notwithstanding
—
that
no
Jewish
teacher
of
that
period
would
appear
in
public
with
head
un-covered.
Probably
a
white
linen
'napkin'
(sudarium)
was
tied
round
the
head
as
a
simple
turban,
the
ends
falling
down
over
the
neck.
A.
R.
S.
Kennedy.
DBIKK.
—
See
Meals,
§
6,
Wine
and
Strong
Drink.
DRINK-OFFERING.—
See
Sacrifice
AND
Offering.
DROMEDARY.—
See
Camel.
DROPSY.—
See
Medicine.
DRUNKENNESS.—
See
Wine
and
Strong
Drink.
DRTJSILLA.—
The
third
wife
of
the
procurator
Felix
(Ac
24").
She
was
the
youngest
daughter
of
Herod
Agrippa
I.,
and
is
said
to
have
been
persuaded
by
one
Simon
(7
Simon
Magus)
to
desert
her
first
husband,
Azizus
king
of
Emesa,
for
Felix.
She
cannot
have
been
more
than
16
years
of
age
when
she
listened
to
St.
Paul
reasoning
on
'righteousness
and
temperance
and
the
judgment
to
come'
(Ac
242s).
DUALISM.
—
The
belief
in,
or
doctrine
of,
two
ulti-mate
confiicting
principles,
powers,
or
tendencies
in
the
universe.
Haeokel
describes
as
dualism
the
dis-tinction
between
God
and
the
world,
and
between
matter
and
mind,
and
opposes
to
it
his
monism,
which
identifies
both
(Riddle
of
the
Universe,
ch.
1,
p.
8).
In
this
sense
of
the
word
the
Bible
teaches
dualism.
It
does
distinguish
God
as
Creator
from
the
world
as
created
(Gn
1',
Is
40»,
Jn
1'),
and
describes
God
as
Spirit
in
contrast
with
matter
(Jn
4«).
In
man
it
distinguishes
the
body
taken
from
the
dust,
and
the
