Ezek. xliv. 20. Lev. xix. 28.HAIR. The Law of God hath left no particular ordinance with the Hebrews, in the matter of their Hair. They wore it long, as it grew naturally; only the Priests had theirs cut every fortnight, while they were in waiting at the Temple; and in doing so, they made no use of razors, but of scissars only. Moreover, they were forbidden to cut their Hair in honour of the dead, that is to say, of Adonis; though upon other occasions of mourning, they cut it Jer. xli. 5. Ezek. v. 1. Levit. xix. 28.without scruple. God forbad them likewise to cut their Hair round: Ye shall not round the cor ners of your heads; in imitation of the Arabians, Ammonites, Moabites, and Edomites, of the people of Dedan, Tema, and Buz1; who did this, as is said, in imitation of Bacchus, who wore his Hair in this manner2.
The Septuagint translate the text of Moses3, Ye shall not make Sisoe of the Hair of your head: the Hebrew word Sisoe, a Lock of Hair which was offered to Saturn. Lucian evidences, that the Syrians likewise offered their Hair unto their Gods.
We know that it was usual with the Heathens to make vows, that they would not suffer either their Hair or their Beards to grow till they had overcome their enemies.
Silius Ital. l. 4. de Bello Punico. Tacit. de Morib. Germ. Levit. xiii. 4, 13, 31, 32, &c. Idem Hist. l. 4.Occumbit Sarmens, flavam qui ponere victor
Cæsariem, crinemque tibi, Gradive, vovebat.
The Germans had the same custom, Crinem barbamque summittere, nec nisi hoste cæso exuere, votivum obligatumque virtuti oris habitum. Civilis having taken arms against the Romans, vowed never to cut his Hair, which out of meer artifice he wore long and of a red colour, after the manner of the Germans, till he had defeated the Legions. Civilis barbaro voto, post capta adversus Romanos arma, propexum, rutilatumque crinem patratâ demum cæde legionum deposuit. This has some relation to what the Law enjoins the Nazarites: All Numb. vi. 5, 9.the days of the vow of his separation there shall no razor come upon his head: and if any man die very suddenly by him, and he hath defiled the head of his consecration, then he shall shave his head, as if till then he had done nothing: he shall be polluted by the presence of the dead body, and shall begin again the whole ceremony of his Nazaritesbip. See the article NAZARENS.
When a man was suspected of having a leprosy, enquiry was carefully made whether the colour of his Hair changed, or if his Hair fell, this being one indication of a leprosy; and when he was healed, he washed his body and his clothes, cut his Beard, the Hair of his head, and of his whole body, and presented his offering at Levit. xv. 8, 9.the door of the Tabernacle: but he did not enter into the camp till eight days after, cutting again all the Hair of his body.
We have said something concerning the weight of Absalom’s Hair, in the article relating to him. Black Hair was thought to Cant. v. 11. Horat. de Arte Poet. & Carm. l. 1. Od. 32.be the most beautiful: His locks are bushy, and black as a raven. This likewise was the taste of the Romans: Spectandum nigris oculis, nigroque capillo. The Levites upon the day of their consecration to God’s service, shaved their whole bodies; Radent omnes pilos carnis Numb. viii. 7.suæ; they washed their clothes in pure water, were sprinkled with the water of expiation, offered Sacrifices, and were dedicated to the Lord by Aaron.
Lepers in like manner were to shave off all the Hair of their bodies upon the day of their Purification and Expiation. This ceremony was an indication that they were desirous not to leave any place in themselves, where the least pollution might remain, undiscovered, and not cleansed and purified.
Exod. xxv. 4, &c. Bellon. c. 2. Observat. l. 121. Busbeq. Iter Amasien. Tournefort Voyage, tom. 3. p. 334, & suiv.The of Hair the Feet. See above FOOT.
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