Cicero defines hatred [odium) as 'ira inveterata' {Tusc. Disp. iv. 9), a phrase which Chaucer borrows in Persones Tale, ' Hate is old wrathe.' But ira is in itself a morally neutral instinct, which becomes either righteous or unrighteous according to the quality of the objects against which it is directed. The dvfibs /cat 6fr/i) which the Christian has to put away include all selfish kinds of hatred. But he soon discovers that in his new life he must still be a ' good hater ' if he is to be a true lover. He must, with Dante, ' hate the sin which hinders loving.' ' What indignation '{d7aj'dKr7;cris) is wrought in him by a sorrow after a godly sort ! (2 Co 7^^). The love which he feels as he comes nearer God is hot with wrath against every 'abominable thing which God hates.' The capacity for hatred is set down by Christ to the credit of the Church of Ephesus : ' Thou hatest the works of the Nico- laitans, which I also hate' (Rev 2^). To Christ Himself the words of Ps 45'' are applied, 'Thou hast loved righteousness and hated iniquity ' (He 1^). The writer of Revelation does not conceal his loathing of pagan Rome, calling it ' a hold of un- clean and hateful birds' (Rev 18-), and Jude (v.^) bids evangelists who snatch brands from the burn- ing ' have mercy with fear, hating even the garment spotted by the flesh.'
If hatred not merely of evil things but of wicked persons is anywhere ascribed to God, a difficulty is at once felt. It is probably a mistake to take ex^poL in Ro 5^" (cf. Col 1^', Ja 4^) in a passive sense, though Calvin, Tholuck, Meyer, and others do so. The meaning is ' hostile to God,' not ' hate- ful to God' (Ritschl, Lightfoot, Sanday-Headlam). God, who hates the sin, loves the sinner, and it is only in the alienated mind of man that a KaTaWayh needs to be effected. But in Ro 9^* the words are quoted which Malachi (1-'*) attributes to Jahweh : ' Jacob have I loved, but Esau have I hated.' The saying may be interpreted in the light of Lk 14^^, where ' hate ' evidently means ' love less ' ; or it may be taken as an imperfect OT conception, which St. Paul uses in an argumentum ad hominem without giving it his own imprimatur.
James Strahan.
HEAD. — The importance attributed to the head in ancient psychology must not be supposed to
spring from scientific knowledge of the function of the brain and nervous system. ' The psychical importance of the head would be an early result of observation of the phenomena and source of the senses of sight, hearing, taste, and smell, and of such facts as the pulsation of the fontanel in infants and the fatal efl'ect of wounds in this complex centre of the organism ' (A. E. Crawley, The Idea of the Soid, 1909, p. 239). Plato assigned reason to the brain, ' the topographically higher region being correlated with the reason's higher Avorth ' (Aristotle, Psychology, tr. W. A. Hammond, 1902, Introd. p. xxvi) ; but, to Aristotle, ' the brain is merely a regulator for the temperature of the heart' (ib. p. xxiv). By the time of Galen (2nd cent. A.D.), sensation was located in the brain, acting in conjunction with the nerves ; but there is no evidence that such technical Greek knowledge is implied in the literatureof apostolicChristianity.* We are there concerned in general Avitli an extension of Hebrew psychology, for which the brain was of no psychical importance. In fact, there is no Hebrew word for ' brain,' and we must suppose that it would simply be called, as it actually is in Syriac, the 'marrow of the head.' Certain (Ara- maic) references to ' the visions of the head ' in the Book of Daniel (2-^ etc.) merely refer to the position of the organ of sight, and the phrase is actually contrasted with ' the thoughts of the heart' (4« ; cf. 2^%
The head (Kecpakii) is named as a representative part of the whole personality in St. Paul's words to blaspheming Jews at Corinth : ' Your blood be upon your own heads' (Ac 18** ; cf. Jos 2'^, 2 S P^, etc.), and in the proverb that kindness to an enemy heaps coals of fire on his head (Ro 12-" ; cf. Pr 25^^). The mourning custom of casting dust on the head (Rev 18'" ; cf. Ezk 27^°) may spring from the desire to link the dead with the living, if the dust was originally taken from the grave itself, as W. R. Smith and Schwally have supposed. (As to cutting ott'the hair of the head, because of a vow, see art. Hair.) St. Paul argues against the Corinthian practice of allowing women publicly to pray or prophesy with unveiled heads, on three gTounds (1 Co IP'*): (1) there is an upward gradation of rank to be observed — woman, man, Christ, God ; (2) woman was created from and for man, and so she must show by her covered head that she is in the presence of her superior — man (cf. the covering of the bride in presence of her future husband, Gn 24^5) ; + (3) the long hair of Moman shows that the covering of the veil is natural to her. If she unveils her head, therefore, she dishonours it by making a false claim for the personality it represents, as well as by outraging decency, which should be the more carefully observed because of the presence of the angels in public worship. ( No satisfactory explana- tion of the phrase ' authority {i^owLa'] on her head ' [1 Co IP"] seems yet to have been given, but the context seems to imply that the veil expresses the authority of man over woman, in accordance with which the RV inserts the words 'a sign of before 'authority.' See art. AUTHORITY.) It should be noted that it is the whole head, and not simply the face, that is covered in the East : ' The women of Egypt deem it more incumbent upon them to cover the upper and back part of the head than the face, and more requisite to conceal the face than most other parts of the person ' (Lane, Modern Egyptians, 1895, p. 67).