civilized man, of pretending to a humility that he does not feel, which leads the Chinese to allude to himself in conversation as "the blockhead" or "the thief," and makes our own high official personages write themselves, Sir, your most obedient humble servant, to persons whom they really consider their inferiors.
With regard to the position of the hands in prayer, there seems to have been a confusion of gestures distinct in their origin. With hands held out as if to touch or embrace a protector, to receive a gift, to ward off a blow, to present a helpless suppliant, unresisting or even offering his wrists for the cord,[1] the worshipper has means of expression which, when meaning becomes stiff in ceremony, he often misapplies. It is not unnatural that mercy or protection should be looked upon as a gift, and that the rustic Phidyle should hold out her supine hands to ask that her vines should not feel the pestilent south-west wind; but the conventionalizing process is carried much further when the hands clasped or with the finger-tips set together can be used to ask for a benefit which they cannot even catch hold of when it comes.
It is easy enough to give a plausible reason for the custom of taking off the hat as an expression of reverence or politeness, by referring it to times when armour was generally worn. To take off the helmet would be equivalent to disarming, and would indicate, in the most practical manner, either submission or peace. The practice of laying aside arms on entering a house appears in a quotation from the 'Boke of Curtayse,' which shows that in the Middle Ages visitors were expected to leave their weapons with the porter at the outer gate, and when they came to the hall door to take off hoods and gloves.
"When thou come tho hall dor to,
Do of thy hode, thy gloves also."[2]
That women are not required to uncover their heads in church or on a visit, is quite consistent with such an origin of the custom, as their head-dresses were not armour; and the same
