tle, 2 Kings ii. 13). Further the exchange of garments was
not meaningless, and the prohibition in Deut. xxii. 5 points to
religious or superstitious beliefs, on which see J. G. Frazer,
_Adonis, Attis and Osiris_ (2nd ed.), pp. 428-435. On the claim
involved by the act of throwing a garment over another (Ruth iii. 9;
cf. 1 Kings xix. 19), see W. R. Smith, _Kinship and Marriage_[21], 105
sq.; J. Wellhausen, _Archiv f. Religionswiss_. (1907), pp. 40 sqq.;
and on some interesting ideas associated with sandals, see _Ency.
Bib._, s.v. "Shoes." As a sign of grief, or on any occasion when the
individual felt himself brought into closer contact with his deity,
the garments were rent (subsequently a conventional slit at the breast
sufficed) and he donned the _sak_, a loin-cloth or wrapper which
appears to be a survival of older and more primitive dress.[21] Later
tradition (Mish., Kil. ix. 1) does not endorse Ezekiel's prohibition
of woollen garments among the priests in the sanctuary (xliv. 17 sq.).
Why the layman was forbidden a mixture of wool and linen
(_sha'atn[=e]z_, Deut. xxii. 11) is difficult to explain, though
Maimonides perhaps correctly regarded the law as a protest against
heathenism (on the magical use of representatives of the animal and
vegetable kingdom, in conjunction with a metal ring, see I. Goldziher,
_Zeit. f. alttest. Wissens._ xx. 36 sq.).

Ancient oriental costume then cannot be severed from the history and
development of thought. On the one side we may see the increase of rich
apparel and the profusion of clothes by which people of rank indicated
their position. On the other are such figures as the Hebrew prophets,
distinguished by their hairy garment and by their denunciation of the
luxury of both sexes.[22] Superfluous clothing was both weakening and
deteriorating; this formed the point of the advice of Croesus to Cyrus
(Herod. i. 155). But "foreign apparel" was only too apt to involve ideas
of foreign worship (Zeph. i. 8. sq.), and the recognition that national
costume, custom and morality were inseparable underlay the objection to
the Greek cap (the [Greek: petasos]) introduced among the Jews under
Antiochus Epiphanes (2 Macc. iv. 10-17, with the parallel 1 Macc. i.
11-15). The Israelite distinctive costume and toilet as part of a
distinctive national religion was in harmony with oriental thought, and,
as a people chosen and possessed by Yahweh, "a kingdom of p