HAIMO (HAYMO, AIMO): Bishop of Halber atadt; d. Mar. 27, 853. He was a schoolfellow of Rabanus Maurus (q.v.), and lived as monk in Fulda and Hersfeld. In 840 Louis the German made him bishop of Halberstadt (cf. Annalista Saw, 575), where he had to overcome many difficulties, being on the outposts, not far from the borders of the Wends. The writings ascribed to him, mostly homilies and Biblical commentaries, are attributed by some scholars to other authors. Hauck thinks, on account of their uniform method and views, that they are the work of one author, but surmises that he was a certain Haimo, who in 1091 became suc cessor of the Abbot William of Hirschau (cf. Wat tenbach in MGH, Script., xii., 1836, 209-210), and whom the Histoire littéraire (v. 122) assumes to be the author of a collection.of homilies transmitted under the name of Haimo and of a work De varietate librorum. The matter needs to be examined further, and this the more since Abelard uses Haimo in a way which forbids to refer his works to a man of the most recent past. The Epitome historim sacra; of Haimo is a brief compendium from the church history of Rufinus.

S. M. Deutsch.

Bibliography: Haimo's works are collected~in MPL, cavi. 185 sqq., cxviii. 958 sqq. Consult: J. Mabillon, Acts sanotorum ordinis Sancti Benedicti, iv. 1, pp. 818-821; Histoire littéraire de la France, v. 11-128; Annaliela Saxo in MGH, Script., vi (1844), 542-777; Hauck, KD, ii., especially p. 597, note 3; Wattenbach, DOQ, i. (1885), 322, i (1893), 344.

HAIR AND BEARD OF THE HEBREWS: A full growth of black, curly hair is a characteristic mark of the Semitic races (Cant. v.-11; cf. iv. 1)Reddish hair was a rarity among the Israelites. Esau is described as red-haired (Gen. xxv. 25), and in the case of David it is remarked as a special quality of his beauty that he was blond (I Sam. xvi. 12).

Long hair and a long beard were considered an adornment for a man. On the Egyptian and Assyrian monuments Canaanites and Israelites always wear long hair and beards (cf. for example, the obelisk of Shalmaneser II.). It is the same with the Babylonians and Assyrians; the Egyptians, however, shaved their beards, the priests even their heads. A bald head may have been uncommon among the Israelites and therefore the more .likely to lead tb mockery by the rude and insolent (II Kings ii. 23, cf. Ise. iii. 17, 24). To shave the beard of another was a grave insult (II Sam. x. 4-5; cf. Isa. vii. 20, 1. 6). Absalom, who was proud of his luxuriant hair, allowed it to be cut only once a year (II Sam. xiv. 26). On religious grounds the Nazirite (q.v.), during the period of his vow, did not allow a razor to touch his hair. The cutting off of the hair and beard in time of mourning, an ancient custom followed by the Hebrews and still practised in the East, had its origin in religious ideas (the offering of the hair as a sacrifice; and of. Isa. iii. 24; Jer. xvi. 6; Ezek. vii. 18; Amos viii. 10; see Moualqlo). The custom was forbidden by the law (Lev. xix. 27, xxi. 5; Deut. xiv. 1). The shaving of the hair roundwise, which is now often practised by the nomads of the desert, was expressly forbidden to the Israelites (Lev. xix. 27), and the priests were not permitted to shave a bald spot on their heads (Lev. xxi. 5; Ezek. xliv. 20). Ezekiel also forbids them to wear the hair long. As to the hairdressing of the men, which was very elaborate among the Egyptians, and as to the skill of the barbers (Ezek. v. 1), no details have survived. Samson, as one dedicated to God, wore seven carefully arranged locks (Judges xvi. 19).

Women never cut their hair (cf. Jer. vii. 29), and long hair was their greatest ornament (Cant. iv. 1; cf. I Cor. xi. 15; Cant. vii. 5). To cut off a woman's hair and so expose her neck was the greatest contumely (cf. Jer. vii. 29; I Cor. xi. 6). Naturally much attention was given to the care of the hair, and the prophet's mockery shows that vain women in early times knew well how to twist curls and weave artistic braids (Isa. iii. 24; of. Judith xvi. 8). Fragrant ointments played a great part in the dressing of the head (Ps. xxiii. 5, exxxiii. 2; Matt. vi. lfi; Luke vii. 46). Unfortunately no picture has been preserved to show the fashions of women's hair-dressing in ancient times; later they copied the noble Roman dames. So Josephus notes the custom of sprinkling the hair with golddust to make it brilliant (Ant. VIII., vi. 3).

I. Benzinger..

Bibliography: A. Philippe, Hist. phibsophique, polihque et religiauae de is barbe, Paris, 1845; I. Goldtiher, Mythology among the Hue, p. 137, London, 1877; J. Wellhausen, Skitsen and Vorarbeiten, iii. 117, Berlin, 1887; Benzinger, Archäologie, pp. 88-87. 382, 879; Nowack, Archäologie, i. 134; DD, i. 280, ii. 283-285; EB, i. 507, it. 1938-41; JE, ii. 811-815, vi. 157-180.

For illustrations from other regions consult: J. Batcha-

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lor, Ainu of Japan, pp. 149, 188, New York, 1892; E: 8. Hartland, Legend of Perseus, ii. 58 sqq., 215 sqq., Lon don, 1895; Zend-Avesta, Vendidad, Fargard xvii., in SBE, Am. ed., iii. 190-192; Mary H. KinWey, West African Studies, pp. 183-185, London, 1899; J. G. Fraser, Golden Bough, 3 vols., London, 1900 (consult Index); E. Crawley, Myatk Rose, pp. 107 sqq., New York, 1902; W. H. Furness, Headhunters of Borneo, pp. 92-93, London, 1902; E. B. Tylor, Primitive Culture. ib. 1903.