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Heacock, Grosvenor Williams, D.D.

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Head of the Church

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Thompson Chain Reference
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Treasury of Biblical Knowledge
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Dictionary of Early Christian Biography
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• Ax (Axe); Ax-Head
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Kitto Biblical Cyclopedia
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Lexicons
• ܩܰܪܩܰܦ݂ܬ݂ܳܐ
• ܪܺܝܫܳܐ
• κατέχω
• κεφαλαιόω , κεφαλιόω
• κεφαλή
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• אָבִיב
• אֲזָה
• בַּרְזֶל
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(properly ראֹשׁ , rosh, κεφαλή), the topmost part of the human body.

I. Anatomically considered, the general character of the human head is such as to establish the identity of the human race, and to distinguish man from every other animal. At the same time, different families of mankind are marked by peculiarities of construction in the head, which, though in individual cases, and when extremes are compared together, they run one into the other, to the entire loss of distinctive lines, yet are in the general broadly contrasted one with the other. These peculiarities in the structure of the skull give rise to and are connected with other peculiarities of feature and general contour of face. In the union of cranial peculiarities with those of the face, certain clear marks are presented, by which physiologists have been able to range the individuals of our race into a few great classes, and in so doing to afford an unintentional corroboration of the information which the Scriptures afford regarding the origin and dispersion of mankind. Camper, one of the most learned and clear-minded physicians of the 18th century, has the credit of being the first who drew attention to the classification of the human features, and endeavored, by means of what he termed the facial angle, to furnish a method for distinguishing different nations and races of men, which, being himself an eminent limner, he designed for application chiefly in the art of drawing, and which, though far from producing strictly definite and scientific results, yet affords views that are not without interest, and approximations that at least prepared the way for something better (see a collection of Camper's pieces entitled l'Euvres qui ontpour Objet l'Histoire Naturelle, la Physiologie, et l'Anatomie comparae, Paris, 1803). It is, however, to the celebrated J. F. Blumenbach, whose merits in the entire sphere of natural history are so transcendent, that we are mainly indebted for the accurate and satisfactory classifications in regard to cranial structure which now prevail. Camper had observed that the breadth of the head differs in different nations; that the heads of Asiatics (the Kalmucs) have the greatest breadth; that those of Europeans have a middle degree of breadth; and that the skulls of the African Negroes are the narrowest of all. This circumstance was by Blumenbach made the foundation of his arrangement and description of skulls. By comparing different forms of the human cranium together, that eminent physiologist was led to recognize three great types, to which all others' could be referred-the Caucasian, Mongolian, and Ethiopic. These three differ more widely from each other than any other that can be found; but to these three, Blumenbach, in his classification of skulls, and of the races of men to which they belong, added two others, in many respects intermediate between the three forms already mentioned. In this way five classes are established, corresponding with five great families.

1. The Caucasian family, comprising the nations of Europe, some of the Western Asiatics, etc., have the head of the most symmetrical shape, almost round the forehead of moderate extent, the cheek-bones rather narrow, without any projection, but a direction downwards from the molar process of the frontal bone; the alveolar edge well rounded; the front teeth of each jaw placed perpendicularly; the face of oval shape, straight, features moderately prominent; forehead arched; nose narrow, slightly arched; mouth small; chin full and round.

2. The second is the Mongolian variety.

3. Ethiopian.

4. Malay and South Sea Islanders.

5: American. The description of their peculiarities may be found in Prichard's Researches into the Physical History of Prayer of Manasseh 1:2 nd ed. 1, 167 sq. The reader may also consult Lawrence's Lectures on the Natural History of Man; J. Muller's Handbuch der Physiologie. But the most recent, if not the best work on the subject before us is Prichard's Natural History of Man (1843), a work which comprises and reviews, in the spirit of a sound philosophy, all that has hitherto been written and discovered on the origin, physical structure, and propagation over the earth of the race of man. In this invaluable work full details may be found of the methods of studying the human head of which we have spoken, and of some others, not less interesting in themselves, nor less valuable in their results (see particularly p. 116 sq.).

II. Scriptural References. — This part of the human body has generally been considered as the abode of intelligence, while the heart, or the parts placed near it, have been accounted the place where the affections lie (Genesis 3:15; Psalms 3:3; Ecclesiastes 2:14). The head and the heart are sometimes taken for the entire person (Isaiah 1:5). Even the head alone, as being the chief member, frequently stands for the man (Proverbs 10:6). The head also denotes sovereignty (1 Corinthians 11:3). Covering the head, and cutting off the hair, were signs of mourning and tokens of distress, which were enhanced by throwing ashes on the head, together with sackcloth (Amos 8:10; Job 1:20; Leviticus 21:5; Deuteronomy 14:1; 2 Samuel 13:10; Esther 4:1); while anointing the head was practiced on festive occasions, and considered an emblem of felicity (Ecclesiastes 9:8; Psalms 23:5; Luke 7:46). (See ANOINT).

It was not unusual to swear by the head (Matthew 5:36). — Kitto, s.v. The phrase to lift up the head of any one, is to exalt him (Psalms 3:3; Psalms 110:7); and to return or give back upon one's head, is to be requited, recompensed (Psalms 7:16; Joel 3:4; Ezekiel 9:10; Ezekiel 11:21; Ezekiel 16:43; Ezekiel 17:19; Ezekiel 22:31). So, your blood be on your own heads (Acts 18:6); the guilt of your destruction rests upon yourselves (2 Samuel 1:16; 1 Kings 2:33; 1 Kings 2:37). The term head is used to signify the chief, one to whom others are subordinate; the prince of a people or state (Judges 10:18; Judges 11:8; 1 Samuel 15:17; Psalms 18:43; Isaiah 7:8-9); of a family, the head, chief, patriarch (Exodus 6:14; Numbers 7:2; 1 Chronicles 5:24); of a husband in relation to a wife (Genesis 3:16; 1 Corinthians 11:3; Ephesians 5:23). So of Christ the head in relation to his Church, which is his body, and its members his members (1 Corinthians 12:27; 1 Corinthians 11:3; Ephesians 1:22; Ephesians 4:15; Ephesians 5:23; Colossians 1:18; Colossians 2:10; Colossians 2:19); of God in relation to Christ (1 Corinthians 11:3). Head is also used for what is highest, uppermost: the top, summit of a mountain (Genesis 8:5; Exodus 17:9-10; Exodus 19:20). The mountain of the Lord's house shall be established at the head of the mountains, and shall be higher than the hills, i.e. it shall be a prince among the mountains (Isaiah 2, 2). Four heads of rivers, i.e. four rivers into which the waters divide themselves (Genesis 2, 10). Head stone of-the corner (Psalms 118:22), either the highest, forming the top or coping of the corner; or lowest, which forms the foundation of the building. (See CORNER).

III. Hair of the Head (פֶּרִע ) was by the Hebrews worn thick and full as an ornament of the person (comp. Ezekiel 8:3; Jeremiah 7:29); a bald head, besides exposing one to the suspicion of leprosy (Leviticus 13:43 sq.), was always a cause of mortification (2 Kings 2:23; Isaiah 3:17; Isaiah 3:24; comp. Sueton. Caes. 45; Domit. 18; Homer, Iliad, 2, 219; Hariri, 10, p. 99, ed. Sacy); among the priestly order it therefore amounted to a positive disqualification (Leviticus 21:20; Mishna, Bechoroth, 7, 2); among the Egyptians, on the contrary, the hair was regularly shorn (Genesis 41:14), and only allowed to go uncut in seasons of mourning (Herod. 2, 36). Hair so long as to descend to the shoulders, however, seems only in early times to have been the habit, in the male sex, with youth (2 Samuel 14:6; Joseph. Ant. 8, 7, 3; Horace, Od. 2, 5, 21; 3:20, 14). Men cropped it from time to time with shears (מוֹרָה תִּעִר; comp. Ezekiel 44:20, and the κόμη μικρἀ o f the Babylonians, Strabo 16:746). (See NAZARITE). Among the late Jews long hair in men was esteemed a weakness (1 Corinthians 11:14; comp. Plutarch, Quaest. Romans 14; Clem. Alex. Paed. 3, 106; Epiphaii. Haer. 68, 6; Jerome ad Ezech. 44); but it was otherwise in Sparta (Aristot. Rhet. 1, 9; Herod. 1, 82; Xenoph. Lac. 11, 3; comp. Aristoph. An. 1287 sq.); and to the priests any curtailment of it was forbidden (Otho, Lex. Rabb. p. 118; for the long hair on the