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Our endeavour will be, to show each of these parts of dress distinctly: We shall find most of them still worn in the East; and the certainty of some of them will lead us to judge sufficiently of the nature and application of the others. We shall observe each of these words in its order, as numbered.

We are rather unfortunate in differing from every translator and lexicon on the meaning of the very first word; which has been universally rendered in reference to the feet, or legs. This might be just, if the prophet, beginning at the feet, went regularly upward, in describing the dress: but as we presume to think, he begins at the head, and goes downward [as we observed formerly the bridegroom does in Solomon's Song] we shall perceive that it would be doing him great injustice as a poet, to make him begin at the feet and instantly skip to the very summit of the head.

No. 1. The meaning of the root oces is, to tie up, to bind and for the present we beg the reader's indulgence to refer this word to the binding of the

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hair; to the tying it up in rolls, or other artificial forms.

No. 2. The word shebisim signifies reticula, net works. Our translators have taken the true idea of it, by rendering cauls; meaning net work for the hair. The reader will see on plate I. No. 16. a specimen of this kind of ornament, as worn anciently at Syracuse; and in No. 17. another specimen, in the Egyptian taste, from a medal of the island of Malta. The reader will observe also the natural connection of the band which ties up the hair, the oces of the former number, with the reticula, or caul, of the present.

No. 3. The sheharinim, lunulæ, crescents, crescentlike tiara. This also is a part of the present Eastern head dress. In Nos. 13, 14. Plate I. the reader will find two specimens, copied from sir John Chardin, who considers them as the true tiara, or diadem of the queens of Persia. No. 13. is circular downward: No. 14. is circular upward; and this I presume is the lunula, it hav ing much of that crescent-like form which is a usual appendage to figures of the Dea Luna; wherein the

horns of the crescent pointing upward, resemble the horns of an animal. In this shape it is still worn by the women of some countries. This article, then, is clearly a part of the head dress.

No. 4. The chains, netaphim, or rather the drops, or pendants. Mr. Levi says, "By what I have been able to collect from the Jewish commentators, it appears, that they were a kind of necklace made of pearl beads; hence their derivation, either from falling, or dropping, down the bosom, or from the bead; for Kimchi observes, the bdellium, or pearl, is called in Arabic al nataph." The word occurs also, Judg. viii. 26. "besides the sheharinim, little moons, lunettes, and the netaphut, drops :" now these drops, though they might be necklaces, worn by the kings of Midian, yet they might be drops of another kind; [vide Plate ix. Solomon's Song,] for instance, jewels appended to their tiaras, or turbans, for so the passage stands, connecting, apparently, one with the other, and so, I apprehend, it stands in the passage before us; and, I think, these are ornaments appended to the tiara, which of course keeps the prophet's description still in the head dress.

No. 5. Bracelets. Bracelets are ornaments for the arm: but, I suppose, we are yet attending to the head dress, and therefore, as the import of this word is chains, little chains, I suppose them to be a connection of ornament, attached to the tiara, perhaps, a pattern wrought on its front; or perhaps hanging loosely over it. N.B. If this root denotes a coat of mail, the tiara is equally capable of receiving this kind of imbrication, or any other, as ornament to its surface. Nos. 13, 14. a. a. Plate I.

No. 6. It is probable the word roluth, which signifies shakings, denotes some trembling ornament; some glittering sprig of spangles, perhaps that such an article of jewelry work may easily be attached to the head, needs no demonstration. Perhaps it is analogous to the feathers of Nos. 13, 14, 15. Plate I. whose tremalous motion is characteristic. [Vide Plate vi. on Solomon's Song.]

No. 7. Parim is, certainly, what covers the upper part of the head. We have seen the tiara in front; but this is on the upper part: therefore is well meant by the rendering of our translators, bonnets. This appears from Isai. Ixi. 3. " instead of ashes, which were strown on the upper part of the head, parim, beauty," rather, beautiful bonnets: and especially that part technically called the head piece, or crown of the bonnet. Vide Nos. 13, 14. b. b. in which it is seen distinct from the tiara.

If we revise these particulars, we shall find, that hitherto all belong to the head dress; so that it seems reduced to almost a poetical impossibility, that the prophet should, in the first word, mean an appendage to the legs, and in the six following words refer wholly to decorations of the head. The words stand thus, 1st, the ornamental cinctures for tying up the hair,

and going round the head; 2d, the net work for enclosing the hair, especially that part of it behind the head; 3d, the crescent-like tiara, in front of the head dress; ornamented with 4th, drops, of jewels, or gold; also with 5th, chains hanging loosely over it; also with 6th, sprigs, and even feathers, of jewelry, agitated by every motion of the head. 7th, The crown of the whole bonnet, or the head piece, covering the top of the head. These articles follow each other so aptly and are so strongly connected by propriety that the very arrangement of them determines their situation and character. We proceed to

No. 8. Ornaments of the legs, fetters. Translators have been fond of ornamenting the legs; they began with this, and here they repeat it, but to what effect, if the first word had already accomplished the purpose? Translators also have forgotten that the arms were adorned with golden, &c. fetters; were ornamented, no less than the legs, with rings, worthy from their size, of the name of shackles and which, says Herodotus, a king of Ethiopia refused to accept, being influenced by such an opinion of them. The word in the original is tjoduth; and this we find formed part of the distinguishing regalia of king Saul; and is expressly attached to his arm, 2 Sam. i. 10. "the Amalekite brought his crown; and the tjodeh, bracelet which was upon his arm." Here we observe that the word is singular; so that it appears Saul wore only one bracelet, i.e. on one arm, suppose the right arm; but, in our text, the word is dual, or plural; bracelets, one for each arm; being worn by women. Plate I. shows these bracelets clearly enough. Nos. 5, 6, 7. A. B.

No. 9. Kesharim, the head bands; the zones. This word signifies to bind. I have been inclined to render it belt, or sash, for the waist: but, observe that the prophet spoke last of the arm, and may still be speaking of it, also that, Jer. ii. 32. a bride is said not to forget her kesheri, in the plural; whereas, she would not want two sashes for her waist. Perhaps this word means collets, belts for the neck, to which the following article might be appended, and might hang from it, by chains, &c.

No. 10. The tablets, perfume boxes. Here, I suppose, the prophet alludes to the wearing of perfumery in the bosom; that this was customary, we learn from the thought of the bride in Solomon's Song, "it, the bag of perfume, shall be continually in my bosom," that is to say, the fragrance of the henna shall constantly accompany me. Vide on Solomon's Song.

No. 11. The ear-rings; amulets. The import of this word is, to whisper; the whisperers; whence the idea of ear-rings is attributed to it. It is certain, that we have as yet had no mention of this capital part of an Eastern lady's head dress; and no word more proper to denote this occurs in the description. Certainly, however, if this word describes an orna

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