HABITS, Vestis, Vestitus. Moses forbids the Hebrews to disguise themselves; The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment. The Legislator’s design Deut. xxii. 5.herein, was, to precaution the Hebrews against the abuses, which are the common consequences of these disguises. A woman dressed in man’s clothes will not be restrained so much by that modesty which is becoming her sex; and a man dressed in a woman’s habit, may without fear and shame make his way into places, where, without this disguise, shame and fear would hinder his admittance, and prevent his appearing. The importance and wisdom of these Laws is still more discernible in the manners of the Eastern people, among whom the women continue always close in apartments, to which, men, who are strangers, have no access. Every one knows what noise Clodius’s behaviour made at Rome, who disguised himself like a woman, that he might steal in among the Roman Ladies, who were celebrating a feast in honour of the good Goddess.
Some Interpreters believe, that Moses by this prohibition intended principally to forbid the Hebrews the use of those superstitious ceremonies, which were performed on certain festivals of the heathen Deities. In the Feasts of Bacchus, for example, the men disguised themselves like women1. The same was practised in the Feasts of Venus and Mars: in the first, the men put on women’s clothes; and in the second, the women put on men’s.2 In the East, the men sacrificed generally to the Moon in women’s clothes, and the women in men’s; because this Planet was adored under the name of God, and Goddess, and was affirmed to be of both Sexes. The same ceremony was observed in the Sacrifices of Venus of Cyprus, as Servius relates3.
Others4 maintain, that Moses had no other design than to forbid women the use of arms, and men the exercises peculiar to women; as if he had ordained that there should be no martial women, such as the Amazons and Semiramis, and that none of this sort of people should be seen among the soldiers, by reason of the indecency and inconveniences which might happen from thence. The Hebrew text is pretty favourable to this opinion, and it is supported by many learned Interpreters. The literal import of the Hebrew is this5, The vessels, (the instruments, the arms) of the man shall not be upon the woman; and the man shall not be dressed in woman’s clothes.
Alberic Gentilis, a learned Lawyer, was of opinion, that Moses used these words as a veil to that abominable instance of immodesty, with which he was afraid to have his people made too well acquainted, by his mentioning the name of it. These crimes were at that time but too generally known, particularly in the land of Canaan. And that which makes us believe, that Moses intended to forbid something more than a bare change of clothes, is his saying, that all who do so, are an abomination unto the Lord thy God.
Gen. xxxv. 2.To change Habits, and wash one’s Clothes, were ceremonies used by the Jews, in order to dispose themselves for some holy action, which required particular purity. Jacob, some time after his return from Mesopotamia, required his people to throw away the strange Gods which were in their houses, to change their Habits, and come Exod. xix. 19.with him to sacrifice at Bethel. Moses commands the people to dispose themselves for the reception of the Law, by purifying themselves, and washing their clothes: Sanctifica illos hodie & cras, laventque vestimenta sua. This is to be seen in several places of Scripture.
Gen. xxxvii. 34. 1 Sam. iv. 12.Hebrews. An Habit wove with woollen and linnen, was forbidden by the Law. A Garment mingled mingled of linnen and woollen shall not come upon thee. The Jews still at this day, observe this prohibition, and do not so much as sew a Leo of Modena’s Ceremonies of the Jews. Part 1. c. 5.woollen Habit with thread, nor a linnen Garment with worsted, &c.
The Nuptial Habit. It is common in all civilized Nations, on wedding-days, and days of such like ceremonies, to put on gay clothes; as, on the contrary, to wear mourning in ceremonies used on melancholy occasions. Cicero reproaches Vatinius with having Tull. in Vatinium.appeared in mourning at a rejoicing entertainment, or a feast given by Quintus Arius, while he, the latter, and the other guests were dressed in white.
The Essenians among the Hebrews, bathed, and put on white clothes, when they Joseph. l. 16. de Bello Jud. c. 12.were to eat together. The Wedding-Garment, in a moral sense, denotes Charity, performing good Works, or the Grace and Gifts of the Holy Spirit.
The strange Habit mentioned in Zephaniah, Zeph. i. 8.visitabo super omnes qui induti sunt veste peregrinâ, may denote the particular Habits worn by the Hebrews in imitation of strangers; who followed the modes of strangers; who were not content with the stuffs, and linnen cloths, the colours and dyes of their own Countries; who sought for others among strangers in Babylonia, Chaldæa, Egypt, Tyre, &c. Some believe the Hebrews were not satisfied with imitating the Worship and Superstitions of Idolaters, but wore their Habits likewise in their impious and sacrilegious ceremonies. Others by strange Habits suppose those to be meant, which they took in pawn from the poor and unfortunate, and unjustly appropriated to themselves, contrary to the express prohibition of the Law, which requires that they should be Exod. xxvi. 27.returned to the poor when night comes on.
Vestis stragulata, the tapestry which the virtuous woman made for herself, in Hebrew, Prov. xxxi. 22. מרבדים עשתה להMarbadim, signifies rather coverlings, hangings for the bed, counterpanes, or tapestries raised on both sides.
The Habit that trails along the ground, Vestis poderis, mentioned in the Book of Wisdom, in Ecclesiasticus, and the Revelations, Wisd. xviii. 24. Ecclus. xxvii. 8. Rev. i. 13.signifies literally, a Habit or Garment hanging down to the feet, a long, trailing Habit, a Habit used on days of ceremony. In the Book of Wisdom, it denotes the High-Priest’s sacerdotal Mantle, called in Hebrew, Mehil, which was of linnen, of a blue azure colour, with pomgranates at the bottom made of wool, of a hyacinth, purple and crimson colour, and bells of gold intermixt with them. In the Revelations, it represents the Habit wherein our Saviour appeared to St. John. He was dressed in a long Habit girt about with a gold girdle. In Ecclesiasticus, Poderes honoris signifies a Habit of honour and distinction, an ornament allowed only to persons of some dignity.
The Ancients had oftentimes a great number of Habits by them; as they did not cut them, they might serve almost indifferently all sorts of persons. The Hebrew 1 Kings x. 25. 2 Kings xxii. 14. and x. 22. Levit. xix. 17.Kings had wardrobes of clothes, and frequently made presents of them. This custom is still common in the East, particularly among the Arabians.
We have enlarged upon the matter of the Hebrew Habits in a particular Dissertation, and in the Article VESTMENTS. I shall here insert some farther remarks upon this subject, taken from Leo of Modena. The Jews at this day forbear wearing any Habits that are woven, or so much as sewed together, with two different matters, and to disguise themselves, as we have already mentioned. They moreover believe all effeminate actions to be prohibited, and the use of paint and depilatory plaisters; and the women in like manner allow themselves in nothing as to this respect, which is peculiar to the men. This Author seems to think, that Moses enjoined the men not to cut off all the hair of their beards, lest in this particular they should make themselves like the women, who have no hair upon their chins.
As to their way of dressing, they do not willingly imitate other nations, unless it be to prevent their being turned into ridicule. They are not allowed to cut their hair round, or like a crown, nor to leave tufts of it growing, as the Turks do; but they love to go every where in long Habits, or in Robes. The women dress after the fashion of the Country where they are, except that on their wedding-day, they cover their hair with a perriwig, or head-dress, resembling natural hair, as to the outward appearance observing the mode of the Country; but above all things, they take care to prevent their own hair being seen.
The men among the Jews esteem it an indecency to have their heads uncovered, because they do not believe it to be any mark of respect; wherefore they do not practise it even in the Synagogue. This is part of the Eastern Manners still preserved by them. Nevertheless, as it is a custom among Christians, to be uncovered before Persons of Quality, they comply with it.
Every Garment they wear ought to have four lappets, and at each there should be a string hanging in the form of tufts, which they call Zizith. See ZIZITH. This precept relates only to the men; Moses having made no regulations as to the womens Habit, perhaps because they ought not to appear abroad. At present, the Jews, to avoid being ridiculous, are content with wearing a square piece of stuff under their clothes, with the four tufts or strings before mentioned. But in the Synagogue, at the time of their prayers, they cover themselves with a square woollen veil, which has these four tufts at the corners: this is what they call Taled. See this Title.
The men ought likewise to have always upon their foreheads what the Scripture calls Totaphoth, whereof we have already said something under the word Frontlets; but to prevent their being rallied by the common people in a matter which they esteem sacred, they put on their Totaphoth only, when they are at prayers.
They farther believe, that decency requires them to wear a girdle over their clothes, or something that may make a separation between the upper and lower parts of their body.
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