Here, then, upon this palace of our kings A third storm blows again; The blast that haunts the race has run its course. First came the wretched meal of children's flesh; Next what befell our king: Slain in the bath was he who ruled our host, Of all the Achæans lord; And now a third has come, we know not whence,[465] To save ... or shall I say, To work a doom of death? Where will it end? Where will it cease at last, The mighty Atè dread, Lulled into slumber deep? ----- Footnote 401: Hermes is invoked, (1) as the watcher over the souls of the dead in Hades, and therefore the natural patron of the murdered Agamemnon; (2) as exercising an authority delegated by Zeus, and therefore capable of being, like Zeus himself, the deliverer and helper of suppliants. So Electra, further on, invokes Hermes in the same character. The line may, however, be rendered, “Who stand'st as guardian of my father's house.” The three opening lines are noticeable, as having been chosen by Aristophanes as the special object for his satirical criticism (_Frogs_, 1126-1176), abounding in a good score of ambiguities and tautologies. Footnote 402: The words point to the two symbolic aspects of one and the same practice. In both there are some points of analogy with the earlier and later forms of the Nazarite vow among the Jews. (1) As being part of the body, and yet separable from it without mutilation, it became the representative of the whole man, and as such was the sign of a votive dedication. As early as Homer, it was the custom of youths to keep one long, flowing lock as consecrated, and when they reached manhood, they cut it off, and offered it to the river-god of their country, throwing it into the stream, as that to which, directly and indirectly, they owed their nurture. Here the offering is made to Inachos, as the hero-founder of Argos, identified with the river that bore his name. (2) They shaved their head, wholly or in part, as a token as a token of grief, and then, because true grief for the dead was an acceptable and propitiatory offering, this became the natural offering for suppliants who offered their prayers at the tombs of the departed. So in the _Aias_ of Sophocles (v. 1174) Teucros calls on Eurysakes to approach the corpse of his father, holding in his hand locks of his own hair, his mother's, and that of Teucros. In the offering which Achilles makes over the grave of Patroclos of the hair which he had cherished for the river-god of his fatherland, Spercheios, we have the union of the two customs. Homer. _Il._ xxiii. 141-151. Footnote 403: