Another rendering refers “bronze” to the “sword,” and makes the stains those of blood; as though she said, “I am as guiltless of adultery as of murder,” while yet she knew that she had committed the one, and meant to commit the other. The possibility of such a meaning is certainly in the words, and with a sharp-witted audience catching at ænigmas and dark sayings may have added to their suggestiveness. The ambiguous comment of the Chorus shows that they read, as between the lines, the shameful secret which they knew, but of which the Herald was ignorant. Footnote 320: The last two lines are by some editors assigned to the Herald. Footnote 321: It need hardly be said that it is as difficult to render a _paronomasia_ of this kind as it is to reproduce those, more or less analogous, which we find in the prophets of the Old Testament (comp. especially Micah i.); but it seems better to substitute something which approaches, however imperfectly, to an equivalent than to obscure the reference to the _nomen et omen_ by abandoning the attempt to translate it. “Hell of men, and hell of ships, and hell of towers,” has been the rendering adopted by many previous translators. The Greek fondness for this play on names is seen in Sophocles, _Aias_, v. 401. Footnote 322: Zephyros, Boreas, and the other great winds were represented in the _Theogony_ of Hesiod (v. 134) as the offspring of Astræos and Eôs, and Astræos was a Titan. The west wind was, of course, favourable to Paris as he went with Helen from Greece to Troïa. Footnote 323: Here again the translator has to meet the difficulty of a pun. As an alternative we might take— “To Ilion brought, well-named, A marriage marring all.” Footnote 324: The sons of Priam are thought of as taking part in the celebration of Helen's marriage with Paris, and as, therefore, involving themselves in the guilt and the penalty of his crime. Footnote 325: Here, too, it may be well to give an alternative rendering— “A mischief in his house, A man reared, not on milk.” Home-reared lions seem to have been common as pets, both among Greeks and Latins (Arist., _Hist. Anim._ ix. 31; Plutarch, _de Cohib. irâ_, § 14, p. 822), sometimes, as in Martial's Epigram, ii. 25, with fatal consequences. The text shows the practice to have been common enough in the time of Pericles to supply a similitude. Footnote 326: There may, possibly, be a half allusion here to the passage in the _Iliad_ (vv. 154-160), which describes the fascination which the beauty of Helen exercised on the Troïan elders. Footnote 327: