κέλευε: note the lack of connectives.κάρη κομόωντας: a frequent epith. of the Achaeans. Among them to cut the hair was a sign of mourning, cf. 23.46, 135 f., 141, “δ 198, ω” 46. Achilles's hair which he cuts off at the funeral pile of Patroclus is called “τηλεθόωσα Ψ” 142, luxuriant, and the hair of the other heroes ‘floated in the breeze,’ 23.367. Paris is proud of his hair, 3.55. Apollo is “ἀκερσεκόμης Υ” 39 (Milton's ‘unshorn Apollo’). On archaic works of art the men are always represented with long hair. See on v. 872. The Euboean Abantes are “ὄπιθεν κομόωντες” v. 542; their back hair only was long, their front hair was ‘banged’ (see on v. 542; of course, no Chinese cue is to be thought of in their case). The Thracians are “ἀκρόκομοι Δ” 533, with their hair bound in a knot on top of the head; cf. apud Suevos, usque ad canitiem, horrentem capillum retro sequuntur, ac saepe in ipso solo vertice religant Tac. Germ. 38. Thucydides (i. 6) says it was not long since the ‘gentlemen of the old school’ had given up wearing their hair in a knot fastened by a golden cicada. The Spartans retained to a late period the custom of wearing long hair. Before the battle of Thermopylae, the Persian scouts saw the Spartans combing their hair (Hdt. vii. 208), preparing for glorious victory or honorable death. Among the Hebrews, the long hair of Absalom is familiar to us. In the later classical period, fashions changed. Only dandies wore long hair at Athens in the time of Aristophanes; and in the post-classical period St. Paul could write to the Corinthians: “οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐᾶν κομᾷ, ἀτιμία αὐτῷ ἐστιν” 1 Cor. xi. 14.
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