Theological Essays and Other Papers — Volume 2

by Thomas De Quincey

From a very early age, the ears of Hebrew women were prepared for this load of trinketry; for, according to the Thalmud, II. 23, they kept open the little holes, after they were pierced, by threads or slips of wood: a fact which may show the importance they attached to this ornament.

IV. Nose-rings, at an early period, became a universal ornament in Palestine. We learn, from Biblical and from Arabic authority, that it was a practice of Patriarchal descent amongst both the African and Asiatic Bedouins, to suspend rings of iron, wood, or braided hair, from the nostrils of camels, oxen, &c.—the rope by which the animal was guided being attached to these rings. It is probable, therefore, that the early Hebrews who dwelt in tents, and who, in the barrenness of desert scenery, drew most of their hints for improving their personal embellishment from the objects immediately about them, were indebted for their nose-rings to this precedent of their camels. Sometimes a ring depended from both nostrils; and the size of it was equal to that of the ear-ring; so that, at times, its compass included both upper and under lip, as in the frame of a picture; and, in the age succeeding to Solomon's reign, we hear of rings which were not less than three inches in diameter. Hebrew ladies of distinction had sometimes a cluster of nose-rings, as well for the tinkling sound which they were contrived to emit, as for the shining light which they threw off upon the face.

That the nose-ring possessed no unimportant place in the Jewish toilette, is evident, from its being ranked, during the nomadic state of the Israelites, as one of the most valuable presents that a young Hebrew woman could receive from her lover. Amongst the Midianites, who were enriched by the caravan commerce, even men adopted this ornament: and this appears to have been the case in the family to which Job belonged, [chap. xli. 2.] Under these circumstances, we should naturally presume that the Jewish courtezans, in the cities of Palestine, would not omit so conspicuous a trinket, with its glancing lights, and its tinkling sound: this we might presume, even without the authority of the Bible: but, in fact, both Isaiah and Ezekiel expressly mention it amongst their artifices of attraction.

Judith, when she appeared before the tent of Holofernes in the whole pomp of her charms, and appareled with the most elaborate attention to splendor of effect, for the purpose of captivating the hostile general, did not omit this ornament. Even the Jewish Proverbs show how highly it was valued; and that it continued to be valued in later times, appears from the ordinances of the Thalmud, II. 21, in respect to the parts of the female wardrobe which were allowed to be worn on the Sabbath.

V. The Hebrew women of high rank, in the flourishing period of their state, wore NECKLACES composed of multiple rows of pearls. The thread on which the pearls were strung, was of flax or woollen,—and sometimes colored, as we learn from the Thalmud, VI. 43; and the different rows were not exactly concentric; but whilst some invested the throat, others descended to the bosom; and in many cases, even to the zone. On this part of the dress was lavished the greatest expense; and the Roman reproach was sometimes true of a Hebrew family, that its whole estate was locked up in a necklace. Tertullian complains heavily of a particular pearl necklace, which had cost about ten thousand pounds of English money—as of an enormity of extravagance. But, after making every allowance for greater proximity to the pearl fisheries, and for other advantages enjoyed by the people of Palestine, there is reason to believe that some Hebrew ladies possessed single pearls which had cost at least five times that sum. [Footnote 4] So much may be affirmed, without meaning to compare the most lavish of the ladies of Jerusalem with those of Rome, where it is recorded of some elegantes, that they actually slept with little bags of pearls suspended from their necks, that even when sleeping, they might have mementos of their pomp.

But the Hebrew necklaces were not always composed of pearls, or of pearls only—sometimes it was the custom to interchange the pearls with little golden bulbs or berries: sometimes they were blended with the precious stones; and at other times, the pearls were strung two and two, and their beautiful whiteness relieved by the interposition of red coral.

VI. Next came the BRACELETS of gold or ivory, and fitted up at the open side with a buckle or enamelled clasp of elaborate workmanship. These bracelets were also occasionally composed of gold or silver thread; and it was not unusual for a series of them to ascend from the wrist to the elbow. From the clasp, or other fastening of the bracelet, depended a delicate chain-work or netting of gold; and in some instances, miniature festoons of pearls. Sometimes the gold chain-work was exchanged for little silver bells, which could be used, upon occasion, as signals of warning or invitation to a lover.

VII. This bijouterie for the arms, naturally reminded the Hebrew lady of the ANKLE-BELLS, and other similar ornaments for the feet and legs. These ornaments consisted partly in golden belts, or rings, which, descending from above the ankle, compressed the foot in various parts, and partly in shells and little jingling chains, which depended so as to strike against clappers fixed into the metallic belts. The pleasant tinkle of the golden belts in collision, the chains rattling, and the melodious chime of little silver ankle-bells, keeping time with the motions of the foot, made an accompaniment so agreeable to female vanity, that the stately daughters of Jerusalem, with their sweeping trains flowing after them, appear to have adopted a sort of measured tread, by way of impressing a regular cadence upon the music of their feet. The chains of gold were exchanged, as luxury advanced, for strings of pearls and jewels, which swept in snaky folds about the feet and ankles.

This, like many other peculiarities in the Hebrew dress, had its origin in a circumstance of their early nomadic life. It is usual with the Bedouins to lead the camel, when disposed to be restive, by a rope or a belt fastened to one of the fore feet, sometimes to both; and it is also a familiar practice to soothe and to cheer the long-suffering animal with the sound of little bells, attached either to the neck or to one of the fore legs. Girls are commonly employed to lead the camels to water; and it naturally happened, that, with their lively fancies, some Hebrew or Arabian girl should be prompted to repeat, on her own person, what had so often been connected with an agreeable impression in her mule companions to the well.

It is probable, however, that afterwards, having once been introduced, this fashion was supported and extended by Oriental jealousy. For it rendered all clandestine movements very difficult in women; and by giving notice of their approach, it had the effect of preparing men for their presence, and keeping the road free from all spectacles that could be offensive to female delicacy.