[1] _The Races of Man._
[2] The comprehensive description by Herodotus (vii. 61 sqq.) of the
costumes of the mercenaries of Xerxes is classical (see Rawlinson's
edition, iv. 56 sqq.). For archaeological parallels one may compare
the tombs of Rekhmire (15th cent. B.C.) and Harmhab (14th cent.) in
Egypt, the "Black Obelisk" of the Assyrian king Shalmaneser II. (9th
cent.) or his famous gates at Balawat (ed. W. Birch and T. G.
Pinches, and with critical description and plates by A. Billerbeck
and F. Delitzsch, _Beitrage z. Assyriologie_, vi. 1; Leipzig, 1908).
[3] Old Babylonian sculptors who represent the enemy as naked (Meyer
[see bibliography below], pp. 12, 70 seq., 116), conventionally
anticipate the usual treatment of the slain and wounded warriors.
[4] Edited P. C. Newberry (_Archaeol. Survey of Egypt_, 1893). Cf.
also the Palestinian short coloured skirt with black tassels of the
14th century (_Zeit. f. Agypt. Sprache_, 1898, pp. 126 sqq.).
[5] See e.g. Ball, _Light from the East_, p. 36. On the Aegean dress
(Whether a development from spiral swathes or perhaps rather from a
series of skirts one above the other), see the discussion of the
Aegean loin-cloth by D. Mackenzie, _Annual of the British School at
Athens_, xii. 233-249 (esp. 242 seq.).
[6] Joseph's familiar "coat of many colours," which we owe to the
Septuagint, can perhaps be justified: R. Eisler, _Orient. Lit.
Zeitung_, August, 1908
[7] Erman, 226 sqq., cf. the modern Bedouin shoe, Jennings-Bramley,
_Quart. Stat._ of Palest. Explor. Fund (1908), p. 115 sq. (on dress
of Sinaitic Bedouin generally).
[8] Meyer, 97, see F. Hommel, _Aufsatze u. Abhandlungen_ (Munich,
1900), 160 sqq., 214 sqq. For other feathered head-dresses in western
Asia, see Muller, 361 sqq.
[9] Such tasselled or fringed caps were used by the Syrians in the
Christian era, see W. Budge, _Book of Governors_, ii, 339, 367.
[10] Comp. the horns of Bau ("mother of the gods"), Samas (Shamash),
(H)adad, and (in Egypt) of the Asiatic god assimilated to Set (so,
too, Rameses III. is styled "strong-horned" like Baal). With the band
dependent from the conical hat of Marduk-bal-iddin II. (Meyer, 8) and
other kings, cf. the tail on the head-dress of this foreign Set (e.g.
_Proc. Soc. of Bibl. Arch._ xvi. 87 sq.). The consort of the Pharaoh,
in turn, wore the sacred vulture head-dress.
[11] On the resemblance between divine and royal figures in costume,
&c., see further Meyer, 9, 14 sq., 17, 23, 53 sq., 67, 79, 102, 105
sq.
[12] Herod. iii. 8. If the bald Sumerians wore wigs in time of war,
(Meyer, 81, 86), war itself from beginning to end was essentially a
religious rite; see W. R. Smith, _Rel. of Semites_, pp. 401 sqq., 491
sq.; F. Schwally, _Semitische Kriegsaltertumer_, i. On the importance
attached to the beard, see _Ency. Bib._, s.v.
[13] A typical example is afforded by the solitary representation of
a Moabite (Perrot and Chipiez, _Phoen._ ii. 45) whose helmet and
dress suggest a god or king. Equally perplexing is the Egyptian style
on the Phoenician statue, ib. 28.
[14] Cf. Lev. xvi. 23 sq.; Ex. xix 10; Herod, ii. 37 (ed. Wiedemann);
Lagrange, _Etudes sur les relig. sem._ 239.
[15] M. Jastrow, _Relig. of Bab. and Ass._ p. 666; cf. _Rev.
biblique_, 1908, p. 466 sq., and Meyer, 59, 86, 97, 101. According to
the latter Sumerian priests served naked (p. 112).
[16] For the conspicuous dress of Syrian and Phrygian priests in Rome
and for other incidental references, see D. Chwolsohn, _Die Ssabier_
(1856), ii. 655, 712 sq.
[17] Ex. xxviii., xxix. 5; Lev. viii. 6-9, xvi.; Ecclus. xlv.;
Joseph. _Ant._ iii. 7, _Wars_, v. 5, 7; see commentaries and special
dictionaries of the Bible.
[18] Zimmern, _Keilinschrift. u. Alte Test_. 629, n. 5; cf. the Bab.
priests' pectoral; Lagrange, op. cit., 236, n. 1.
[19] Jubilees, viii. 11, see W. Muss-Arnolt, _Amer. Journ. of Semit.
Lang._, 1900, pp. 207-212.
[20] The relations between sacerdotal and civic authority may be seen
in the vestments of the church (chasuble, alb, stole), which probably
were once the official garments of magistrates.
[21] See articles on mourning customs in the _Bible Dictionaries_,
and, for special studies, Buchler, Zeit. _f. alttest. Wissens._,
1901, pp. 81-92; M. Jastrow, ib., 1907, 117 sqq.; and in _Journ.
Amer. Or. Soc._ xx. 133 Sqq., xxi. 23-39. For the Babylonian evidence
see Zimmern, op. cit., 603. The sculptures of Sennacherib show the
bare-headed and bare-footed suppliants of Lachish meanly clad before
Sennacherib (Ball, p. 192, contrast the warriors with caps and
helmets, ib. p. 190, and on the simple dress, cf. above).
[22] Ezek. xvi. xxiii.; Isa. iii. 16-iv. 1. For the hairy garb, cf.
John the Baptist (Matt. iii. 4); it became the ascete's dress. The
founder of the Jacobite Church in Asia owed his surname
(_Burde'[=a]n[=a]_) to his rough horse-cloth. Here may be mentioned
the archaic revival in Egypt in the 8th century B.C., which also
extended to the costume.
[23] See for details, A. Brull, _Trachten d. Juden_ (1873).
[24] These ornamental bands are carefully described and reproduced in
colour by A. Lermann, _Altgriechische Plastik_ (1907), pp. 85 ff.,
pls. i.-xx. Some authorities hold that the skirt forms part of the
over-garment, but it seems clear that it belongs to the [Greek:
chiton].
[25] The _tutulus_ was worn at Rome by the _flaminica_.
[26] It was also worn by Roman children.
[27] This seems more likely than the alternative view that it was of
elliptical shape and was folded before being put on. Quintilian (xi.
3, 139. a _locus classicus_ for the _toga_) speaks of it as
"rotunda"; but this need not be taken literally.
[28] The Lares are thus represented in art.
[29] The suffibulum of the vestals, which was fastened on the breast
by a brooch (fibula), was a garment of this sort. The marriage-veil
(flammeum) derived its name from its bright orange colour. The
palliolum was a kind of mantilla.