EVOLUTION OF CEREMONIAL GOVERNMENT. 649 



the Tahitians and New-Zealanders, the like contrast occurs. Simi- 

 larly with the Negrito races. " In New Caledonia the chiefs and in- 

 fluential men wear their hair long, and tie it up in a semi-conical form 

 on the top of their head. The women all crop theirs close to the very- 

 ears." And cropped heads in like manner distinguish the women of 

 Tanna, of Lifu, of Vate, and also the Tasmanian women. A kindred 

 mode of signifying filial subordination may be added. Yielding up 

 of hair once formed part of the ceremony of adoption in Europe. 

 "Charles Martel sent Pepin, his son, to Luithprand, King of the Lom- 

 bards, that he might cut his first locks, and by this ceremony hold 

 for the future the place of his father ; " and Clovis, to make peace with 

 him, became the adopted son of Alaric, by offering his beard to be cut 

 by him. 



While coming thus to imply subjection to living persons, this 

 mutilation simultaneously came to imply subjection to dead persons. 

 How the yielding up of hair to the dead is originally akin to the 

 yielding up of a trophy is well shown by the Dakotas : " The men 

 shave the hair off their heads, except a small tuft on the top [the 

 scalp-lock], which they suffer to grow and wear in plaits over the 

 shoulders ; the loss of it is the usual sacrifice at the death of near re- 

 lations : " that is, they go as near as may be to surrendering their 

 scalps to the dead. The meaning is again seen in the account given 

 of the Caribs : " As their hair thus constituted their chief pride, it 

 was an unequivocal proof of the sincerity of their sorrow, when, on 

 the death of a relation or friend, they cut it short like their slaves and 

 captives." Everywhere among the uncivilized, kindred forms occur. 

 Nor was it otherwise with the ancient historic races. By the Hebrews 

 making " baldness upon their heads " was practised as a funeral rite, 

 as was also shaving off " the corner of their beard." Similarly by 

 Greeks and Romans, " the hair was cut close in mourning." In 

 Greece the meaning of this mutilation was recognized. Potter re- 

 marks : " We find Electra in Euripides finding fault with Helena for 

 sparing her locks, and thereby defrauding the dead ; and he cites the 

 statement that this sacrifice of hair (sometimes laid upon the grave) 

 was " partly to render the ghost of the deceased person propitious." 

 A significant addition must be made: "For a recent death, the 

 mournei-'s head was shaved ; for an offering to the lon^-dead, a sing-le 

 lock was cut off." 



Naturally if, from propitiation of the dead, some of whom become 

 deities, there grows up religious propitiation, the offering of hair may 

 be expected to reappear as a religious ceremony; and we find that it 

 does so. Already, in the just-named fact that, besides hair sacrificed 

 at a Greek funeral, similar though smaller sacrifices were made after- 

 ward, we see the rise of that recurring propitiation characterizing 

 worship of a deity. And when we further read that among the 

 Greeks " on the death of any very popular personage, as a general, 



