There was also a longer mantle, reaching to the ankles, usually of a violet color, which—having no sleeves—was meant to expose to view the beauty not only of the upper robe, but even of the outer tunic formerly described. By the way, it should be mentioned, that, in order to steep them in fine odor, all parts of the wardrobe were stretched on a reticulated or grated vessel—called by the Thalmud (vi. 77) Kanklin—from which the steams of rich perfumes were made to ascend.
In what way the upper robe was worn and fastened, may be collected perhaps with sufficient probability from the modern Oriental practice, as described by travellers; but, as we have no direct authority on the subject, I shall not detain the reader with any conjectural speculations.
SCENE THE SIXTH.
DRESS OF CEREMONY.
One magnificent dress remains yet to be mentioned, viz. the dress of honor, or festival dress—which answers in every respect to the modern CAFTAN. This was used on all occasions of ceremony, as splendid weddings, presentations at the courts of kings, sumptuous entertainments, &c.; and all persons who stood in close connection with the throne, as favorites, crown-officers, distinguished military commanders, &c., received such a dress as a gift from the royal treasury, in order to prepare them at all times for the royal presence. According to the universal custom of Asia, the trains were proportioned in length to the rank of the wearer; whence it is that the robes of the high-priest were adorned with a train of superb dimensions; and even Jehovah is represented, (Isaiah, vi. 1,) as filling the heavenly palace with the length of his train, [Footnote 10] Another distinction of this festival robe, was the ordinary fulness and length of the sleeves; these descended to the knee, and often ran to the ankle or to the ground. In the sleeves, and in the trains, but especially in the latter, lay the chief pride of a Hebrew belle, when dressed for any great solemnity or occasion of public display.
NOTES.
NOTE 1. It is one great advantage to the illustrator of ancient costume, that when almost everything in this sort of usages was fixed and determined either by religion and state policy, (as with the Jews,) or by state policy alone, (as with the Romans,) or by superstition and by settled climate, (as with both,) and when there was no stimulation to vanity in the love of change from an inventive condition of art and manufacturing skill, and where the system and interests of the government relied for no part of its power on such a condition,—dress was stationary for ages, both as to materials and fashion; Rebecca, the Bedouin, was drest pretty nearly as Mariamne in the age of the Caesars. And thus the labors of a learned investigator for one age are valid for those which follow and precede.
NOTE 2. Chiton (*) in Greek, and by inversion of the syllables, Tunica in Latin.
NOTE 3. Cheaper materials were used by the poorer Hebrews, especially of the Bedouin tribes—burnt almonds, lamp-black, soot, the ashes of particular woods, the gall-apple boiled and pulverized, or any dark powder made into an unguent by suitable liquors. The modern Grecian women, in some districts, as Sonnini tells us, use the spine of the sea-polypus, calcined and finely pulverized, for this purpose. Boxes of horn were used for keeping the pigment by the poorer Hebrews,—of onyx or alabaster by the richer.