And make a tinkling with their feet. This is a part of the indecent gesture by which wantonness is discovered. But it is not easy to say whether the women wore on their sandals some tinkling ornaments which made a noise as they walked, or whether they imitated the dancing-women by a measured step; for the form of dresses since that time has been greatly changed. Yet I readily adopt the interpretation that they made a noise in walking, for this is very plainly expressed by the word employed.

17. Therefore will the Lord make bald' the crown of the head. Here the particle 1, (vau,) which signifies and, is put for therefore; for he threatens that, since neither gentle advices nor any words can reform them, the Lord will deal with them in a very different manner, and will not only employ sharp and severe language, but will advance in dreadful array, with an armed band, to take vengeance. Accordingly, as they had manifested their obstinacy from head to foot, so he declares that the Lord will exhibit the marks of his vengeance in every part of their body. He therefore begins with the head, where ornament is chiefly bestowed, and afterwards takes notice of the other parts.

It is worthy of notice that the Prophet had good reason for reproving, with so great earnestness and vehemence, the luxury of women; for while they are chargeable with many vices, they are most of all inflamed with mad eagerness to have fine clothes. Covetous as they naturally are, still they spare no expense for dressing in a showy manner, and even use spare diet, and deprive themselves of what nature requires, that their clothes may be more costly and elegant. So grievously are they corrupted by this vice, that it goes beyond every other.

History tells us what vast crowds the women brought together on account of the Oppian Law, which some wished

Smite with a scab.-Eng. Ver.

* "The Oppian Law," so called from the tribune, Caius Oppius, who proposed it, was enacted during the disastrous wars with Hannibal, about 213 years before the Christian era. It was to this effect, "That no woman should wear on her person more than half an ounce of gold, or use garments of variegated colours, or ride in a carriage in any city or town, or within a mile's distance of one, unless when she was going to observe the public

VOL. I.

K

to maintain, and others to repeal; and that transaction was not conducted with any gravity or moderation in consequence of the crowds of women. But we need not go far to find examples; for they are innumerable in almost every nation, and it is a vice which has been very common in every age. As we are dexterous and sharp-sighted in contriving apologies for defending our luxury and extravagance, the Prophet, on that account, has pointed his finger at the source of all the evils, namely, that mad ambition by which men are hurried along to obtain public notice, and to arrive at eminence above others; for, in order that they may be better known, they wish to outshine their neighbours by the elegance of their dress, that they may draw the eyes of others upon them.

Having pointed to the source of the evil, the Prophet descends to many particulars for the purpose of bringing to public view the fooleries of women, and enumerates a long catalogue of them, to show that, in gathering them together, nothing can exceed the curiosity which dwells in woman. Indeed there is no end to those contrivances; and it was not without reason that the ancients called the collection of a woman's ornaments a world; for if they were collected into one heap, they would be almost as numerous as the parts of the world. On this account the Prophet appears to search

festivals." This law, though extorted by the hard necessities of the state, was all along regarded by many persons as harsh and tyrannical, and, after producing extraordinary commotions, was overwhelmed by the tide of public opinion. Livy informs us (xxxiv. 1) that "ladies, not restrained either by modesty or by the authority of their husbands," and neglecting the privacy which belonged to the customs of that age, assembled in a tumultuous manner, and publicly solicited the votes of the consuls and praetors, and other persons in office, for the repeal of the law. Ultimately their chief opponent was Cato, who spoke with all his ability and eloquence, but with a sternness peculiar to his character, and increased by the nature of the question under discussion. He was overmatched by the tact and resources of Valerius, who brought to his aid a considerable amount of historical information, placed the popular arguments in an advantageous light, and succeeded in obtaining an almost unanimous repeal of the law, when it had been twenty years in force. Our Author immediately afterwards refers to the arguments employed on that occasion.-Ed.

In the speech already mentioned, Valerius wittily alludes to this antiquated use of the Latin word mundus, (a world.) "Our ancestors," he says, "gave to it the appellation of a woman's world." Hunc mundum muliebrem appellârunt majores nostri.—Ed.

the women's chests, and to bring into public view the gaudy trifles which they have treasured up in them, that their extravagant delight and boasting of these things may render their idleness and folly more evident to all. There is no superfluity, therefore, in this enumeration, though spread out in many words, by which their lawless desires are proved to be insatiable.

As to the particulars, I shall not stay to explain them, especially as the best Hebrew scholars have doubts about some of them, and cannot distinguish with certainty the forms of those ornaments. It is enough if we understand the general import and design of the Prophet; namely, that he heaps up and enumerates these trifles in order that the prodigious variety of them may disclose their luxury and ambition, so as to leave them without any excuse. It would be the height of impudence to allege that the contrivances made by the childish vanity of women, beyond what nature requires, are necessary for protecting the body. How many things are here enumerated which are not demanded by nature or necessity or propriety! What is the use of chains, bracelets, car-rings, and other things of the same sort? Hence it is plain enough that a superfluous collection of such ornaments admits of no excuse; that it gives evidence of excessive luxury which ought to be suppressed or restrained; and that frequently they are unchaste contrivances for weakening the mind and exciting lust. We need not wonder, therefore, that the Prophet speaks so sharply, and threatens severe punishments, against this vice.

24. Instead of a sweet smell there shall be stink. It is evident that the country here descried abounds in aromatic herbs; and there is no reason to doubt that in pleasant smells, as well as in other matters, they were luxurious. We see that those nations which are farthest removed from the east are not prevented either by distance or by expense from indulging in that kind of luxury. What may be expected to happen in those places where they are abundant ? That they will excite lust and promote luxury is beyond all doubt. He means, therefore, that ointments and sweet smells were abused by them in a variety of ways; for the sinful

desires of men are ingenious in their contrivances, and can never be satisfied.

Instead of a girdle a rent. Others have rendered it a falling off, because the Lord will ungird them. He intends to contrast things which are exceedingly opposite to each other; that as the women formerly were most carefully girt and adorned when they walked, they shall henceforth be torn and naked. He likewise contrasts baldness with curls; because they arranged their hair not in a modest but an extravagant fashion. Again, a belt is contrasted with sackcloth. Whether it was a belt, or some other kind of binding, it is certain that the Prophet meant a girdle, which was held in high estimation. Again, burning is contrasted with beauty; because fashionable ladies hardly venture to expose themselves to the sun's rays, for fear of being sun-burned; and he tells us that this will happen to them. In short, both men and women are instructed to make a sober use of the gifts of God, both in food and in clothing, and in the whole conduct of life. For the Lord cannot endure extravagance, and absolutely must inflict severe punishment on account of it; for it cannot be restrained by a lighter chastisement.

25. Thy men shall fall by the sword. He directs his discourse to Jerusalem and to the whole kingdom of Judah; for, after having demonstrated that the whole body is infected with a plague, and that no part of it is free from disease, and after having not even spared the women, he returns to the general doctrine. It would be improper that more than one husband should be assigned to one woman. Besides, what immediately follows applies exclusively to this nation. He particularly describes the punishment, that God will bring down by wars the whole strength of the people.

26. Her gates shall mourn and lament. Hence arises the mourning of the gates, which, he threatens, will take place when they have met with their calamities; for he means, that where there were great crowds and multitudes, nothing but a dismal solitude will be found. We know that at that time public meetings were held at the gates; and, therefore, as the gates sometimes rejoice at the multitude of citizens,

so they are said to mourn on account of their frightful desolation. And yet I do not deny that he compares Jerusalem to a woman who is sad, and who bewails her widowhood; for it was customary with mourners to sit on the ground, as that nation was in the habit of using ceremonies and outward signs to a greater degree than would be consistent with our customs. But the sum of the matter is, that the city will have lost her inhabitants.

CHAPTER IV.

1. In that day shall seven women take hold of one man. He pursues the same subject, and unquestionably this dis