Footnote 166: Another reading gives perhaps a better sense— “Memory, handmaid true And mother of the Muses.” Footnote 167: In Greece, as throughout the East, the ox was used for all agricultural labours, the horse by the noble and the rich, either in war chariots, or stately processions, or in chariot races in the great games. Footnote 168: Compare with this the account of the inventions of Palamedes in Sophocles, _Fragm._ 379. Footnote 169: Here we can recognise the knowledge of one who had studied in the schools of Pythagoras, or had at any rate picked up their terminology. A more immediate connexion may perhaps be traced with the influence of Epimenides, who was said to have spent many years in searching out the healing virtues of plants, and to have written books about them. Footnote 170: The lines that follow form almost a manual of the art of divination as then practised. The “ominous sounds” include chance words, strange cries, any unexpected utterance that connected itself with men's fears for the future. The flights of birds were watched by the diviner as he faced the north, and so the region on the right hand was that of the sunrise, light, blessedness; on the left there were darkness and gloom and death. Footnote 171: So Io was represented, we are told, by Greek sculptors (Herod. ii. 41), as Isis was by those of Egypt. The points of contact between the myth of Io and that of Prometheus, as adopted, or perhaps developed, by Æschylos are—(1) that from her the destined deliverer of the chained Titan is to come; (2) that both were suffering from the cruelty of Zeus; (3) that the wanderings of Io gave scope for the wild tales of far countries on which the imagination of the Athenians fed greedily. But, as the _Suppliants_ may serve to show, the story itself had a strange fascination for him. In the birth of Epaphos, and Io's release from her frenzy, he saw, it may be, a reconciliation of what had seemed hard to reconcile, a solution of the problems of the world, like in kind to that which was shadowed forth in the lost _Prometheus Unbound_. Footnote 172: Argos had been slain by Hermes, and his eyes transferred by Hera to the tail of the peacock, and that bird was henceforth sacred to her. Footnote 173: Inachos the father of Io (identified with the Argive river of the same name), was, like all rivers, a son of Okeanos, and therefore brother to the nymphs who had come to see Prometheus. Footnote 174: The words used have an almost technical meaning as applied to animals that were consecrated to the service of a God, and set free to wander where they liked. The fate of Io, as at once devoted to Zeus and animalised in form, was thus shadowed forth in the very language of the Oracle. Footnote 175: