I Ancient Egyptian Ladies with their hair bound by fillets.
HAKEWILL
26
HALAH
(Ornaments were worked into the hair, as practised by the modern Efryptians, who '-add to each braid three black silk cords with little ornaments of tjold" (Lane, i, 71): the Sept. understands the term C-D":'J (Isa. ui, IH A V. "caids") as applvins to such ornaments (t/«- 7r\.'..cia ) ; Schroder ( Km/. Mul. Ilch. cap. 2) approves of this, and conjectures that they were sim-sliapecl, i. e. circidar. as distinct from the " round tires like the moon, i e. the crescent-shaiied ornaments used for necklaces. The Arabian women attach small bells to the tresses of their hair (Xiebuhr, Tmv. i, 133). Other terms, some- times understood as ai)plying to the hair, are of doubt- ful sisnilication, e. g. n-^'J^in (Isa. iii, 22 ; acm ; " crisp- ing-i)ins"), more probabl)- ;>«>•««, as in 2 Kings v, 23; d'^^rp (Isa. iii, 20, " head-bands"), bridal (jirdles, ac- cording to Schriider and other authorities; D""'^N9 (Isa. iii, 20, Yulg. dUmminaUa, i. e. pins used for keeping the hair parted: comp. Jerome in Riifn. iii, cap. ult.), more prohaldy liirbum. Combs and hair-pins are mentioned in tlie Talmud; the Egyptian combs were made of wood and doul)lc, one side having large, and the other small teeth (Wilkinson, ii,343); from the ornamental devices worked on them wc may infer that they were worn in the hair. See each of the above terms in its place. In the Talmud frequent references are made to women who were professional hair-dressers for their own sex, and the name applied to whom was r^TlS (probably from bn3, to twine or plait), "femina gnara alere crines" (Mai- mon. in Tr. Shtihbath, x, G ; comp. also Wagenseil, Sota, p. 137 ; Jahn, A rchceol. pt. i, vol. ii, p. 114).
Tlie Hebrews, like other nations of antiquity, anoint- ed ths hair prnfusely with ointments, which were gen- ally compounded of various aromatic ingredients (Kuth iii, 3; 2 Sam. xiv, 2; Psa. xxiii, 5; xlv, 7; xcii, 10; IX'cl. ix, 8 ; Isa. iii, 24) ; more especially on occasion of festivities or hospitality (Matt, vi, 17; xxvi, 7; Luke vii, 46 ; comp. Joseph. A nt. xix, 4, 1, ^■'imiidtyog fivpoig 7i)v KtfaXi/v, (oc i'tiro <rvuovaia'_). It is, perhaps, in reference to the glossy appearance so imparted to it that the hair is described as purple (Cant, vii, 5). See
OlNT.MKNT.
It appears to have been the custom of the Jews in our Saviour's time to swear by the hair (Matt, v, 36), much as the Egyptian women still swear by the side- lock, and the men by their beards (Lane, i, 52, 71, notes). See Oath.
Hair was employed by the Hebrews as an image of what was least valuable in man's person (1 Sam. xiv, 45 ; 2 Sam. xiv, 1 1 ; 1 Kings i, 52 ; Matt, x, 30 ; Luke xii, 7 ; xxi, 18 ; Acts xxvii, 34) ; as well as of what was innumerable (I'sa. xl, 12; Ixix, 4), or particularly fine (Judg. XX, Hi). In Isa. vii, 20, it represents the various j)roductions of the field, trees, crops, etc. ; like tipoc KiKo- ftiiiih'ov v\ij of Callim. fJitin. 41, or the /iumus comans of Stal. 7"/ieb. V, 502. White hair, or the hoary head, is the syinl)id of the respect due to age (Lev. xix, 22; Prov. xvi, 3 1 ). Hence we find in Dan. vii, 9, (Jod takes upon him the title of "Ancient of Days" (comp. Kcv. i, 14), the gray locks there represented "being the symbol of autliority and honor. The shaving of the head, on ttie contrary, signifies aflliction, poverty, and disgrace. Thus -cniting oflf the hair" is a figure used to denote the entire destructiun of a iK-ojile by the righteous ret- rilnitions of Providence ( Isa. vii. '20). "(iray hairs here and there on Ephraim" portended the decline and fall of the kingdimi of Israel (Hos. vii,<»). '■ Hair like wom- en's" forms part of the descript ion of tlie A])ocalyptic lo- custs (Kev. ix,8), and is added to omiplete the idea of fierceness of the anti-Christian troop of cavalry, bristling with shaggy hair (comp. '■ rough cateri)illars," i. e. hairy locusts, .ler. li, 27) ; long and undressed hair in later times I icing regarded as an image of liarbaric rudeness (Heii;;st(id)erg, ad loc. Kev.).— Kitto, s. v.; Smith, s. V. ; Fairbaini. s. v.
Hake-will, George, an English theologian and
philosopher, ".'as bom at Exeter in 1579. He studied at Exeter and at .\lban Hall, Oxford, Avhere he gradu- ated, and entered the Church in IGll. He became suc- cessively chaplain of prince Charles (afterwards Charles I) and "archdeacon of Surrey. His opposition to the prince's plan of marriage Avith the Infanta of Spain caused him to lose his cliaplaincy. During the Civil War he- kept aloof from parties, and in 1648 he was one of the first in accepting the rule requiring all members of the University of Oxford to sign a promise of obedi- ence to Parliament. He died in 1649. Besides a large number of sermons and occasional pamphlets, he wrote A n Apolor/y, or Declaration of the Power and Providence of God in the Government of the World (in four books, 1G27, fol.; augmented edit. 1635), a work written with great strength and clearness, if not always in good taste. See WooA, A theme Oxonienses, vol. ii; Prince, Worthies of Devon ; Gorton, General Bio;/. Diet. ;■ Rose, iVew Gen. Biofj?: Diet.; Hoefer, Xouv. Bioijr. Generale, xxiii, 123; Allibone, Diet, of A uthors, s. v.