Herodotus mentions the Egyptian custom of dedicating the weight in silver of the hair taken from a child's head (ii. 65). A similar custom among the Arabs is traced to the example of F.lfima. Absalom's abundant tre.sses, cut, col- lected, and weighed ' at every year's end,' the sacred season of pilgrimage, may suggest some similar religious observance. The one clear bibli- cal instance of hair in an offering is in connexion with the Nazirite vow. The hair must grow and
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be kept from all pollution during the period ol consecration : the busliy locks were the 'isible sign of the Nazirite's condition. Contact with impurity necessitated the shaving and sanctifying of the head, and the jicriod of consecration began afresh. When the vow wius accom|ilisbud, tlie head was shaved at the door of the Tent of Meet- ing, and the hair burned in the lire under the sacrifice of pcace-olTerings (Nu 6''"'). In Moham- medan law, the resolve to visit a distant shrine is reckoned a vow ; and the hair must be neither cut nor even wa-shed, until the purjiose is accom- plished. Then by cutting the hair the pilgrim passes back from the consecrated to the common condition (Wellhausen, Skizzcn, iii. 117). Ex- amples are found in St. Paul's vow (Ac 18"), and that of Bernice (.Jos. BJ II. xv. 1). A parallel may be traced between this latter and the (Ircek custom of vowing to oiler the hair to the gods in return for help or protection. Achilles dedicated his hair to the river-god Spercheus, on condition of his s.afe return from Troy. At the great feasts of Byblus and Bambj'ce olferings of hair were made (/>« Si/ria, VI. lv.). The painted inscrip- tion at Citium (6'/.S' 86) mentions C'3''J 'barbers' among the regul.-ir ministers of the sanctuary. The idea more or less consciously underlying these practices ]irobably was, that by means ol his hair, part of himself, instinct with liis life, the devotee formed a stable link of connexion with the sanc- tuary and tlic deity there worslii])pcd.
If an important part of life was conceived as residing in the hair, we can see why that of conse- crated iicrsons was so cared for. From Ezk 44'-^ we gather that certain priesthoods, like those of Eg)i)t, shaved their heads ; others, like Samuel, let the hair grow long. Profanation was avoided on the one hand by preventing its growth, on the other by keeping it untouched. Princes were also consecrated persons, iij 'a crown' (Jer 7"' KVm) is in origin simply the fillet binding the prince's long hair.
Among the Hebrews, Arabs, and other peoples, cutting tlie flesh was often associated with shaving the head in mourning, or taking part of the hair to lay in the tomb, or on the funeral pyre. Both practices are prohibited in Lv PJ"- '-'' (see also Dt 14', Lv 21»'», Am 8'" etc.). See CUTTINO.s IN THE Fle-sh, and W. R. Smith, US 305 ff. Arab women, in accordance with immemorial customs, sometimes shave their heads and wrap the hair in cloths stained with their own blood. The habit of tearing the hair in mourning, which still per- sists amon" the Jews and other Oriental peoples, may prob.obly be traced to this ancient custom. It was also a sign of mourning to let the hair fall untended and dishevelled (Ezk 24", Jth 10^). The Egyptians in mourning let all their hair grow (Herod, ii. 36). The hair of an attached relative was sometimes buried with the mummy (Wilk. ii. 339). Cutting or tearing the hair was common as an expression of violent emotion, as of fear and distress (Est 14-), of sorrow for national sin (Ezr 9^, 1 Es 8", 2 Es 1«), and of grief over national calamities (Is 3^' 15'-, Jer 7^ 48", Ezk 7" etc.).
The hair and nails of the dead have often been regarded as charms, making it possible to main- tain connexion with the departed. Possession of a man's hair in primitive magic was esteemed 8 potent means of getting and retaining a hold upon Iiim. Mohammed's hair was preserved, and worn on their persons by his followers. The Arab was accustomed to cut off the hair of his prisoner before setting him free. Perhaps more than insult was intended by shaving David's messengers (2 S 10-')._
The almond blossom turning white before it falls is the symbol of the hoary hair (F.c 12»). The sprinkling of grey hairs unknown to a man
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indicates tlie stealthy approach of life's winter (Hos 7°). Grey hairs have always been revered in the East. Irreverence to grey hairs marks the ungodly (Wis 2'"). Evil was accentuated if it brought harm on grey hairs (Gn 42**). Wisdom was reckoned as the grey hair to a man (Wis 4'"), and the hoary head as a crown of glon', the reward of a life of righteousness (Pr 16^' 20-^). For grey hairs to come down to the grave in peace was a token of God's favour (1 K 2'"). Grey hairs laid on men obligations of honourable and chivalrous conduct (2 Mac d'^). White hair was an element in a glorious afipearaiioe (2 Mac 15"), especially that of divine majesty (L)t 7*, liev 1").
The hair of Samson was regarded as the seat of his strength (Jg 16"). The hairs of the head are taken as representing the extremely numerous (Ps 4U'^ G9'), and the exceedingly minute (I S 14", 2 S 14", 1 K 1", Mt lO*", Lk 21'», Ac 27"). Fine- ness of aim is described as slinging stones at an hairbreadth (Jg 20'"). The Jews swore by the hair(Mt 5^). One of the most binding oaths in the East now is by the beard. The colour of the hair assisted the priest to discriminate lejirosy from other ailments (Lv 13). Pollution clung etrongly to hair (Lv 14'-"). On the meaning of tlie regulation in Dt 21'^, see Driver's note.