There is, I confess, something almost of _naïveté_ in the confession of Nitzsch, that ‘it sounds rather strange to interpret ἀνατολαὶ without any reference to sunrise, since it is the customary counterpart to δύσις, the sunset.’ But fortunately there is no Homeric evidence against it: as indeed there cannot well be, since the word occurs in no other passage. With respect to Ἠὼς, Nitzsch contends that it means not dawn, but light: and he quotes the passages which say, ‘your glory shall reach as far as Ἠὼς,’ and ‘horses, the best to be found beneath the Sun and Ἠώς.’ Certainly it is most allowable, (though I by no means think the sense of dawn inadmissible in these two passages,) especially as day goes nowhere except preceded by dawn, to generalize the word Ἠὼς so as to make it equivalent to light. But the fatal flaw in the interpretation is this, that when Ἠὼς is thus used, it is invariably apart from any circumstances which can give a local colour to its meaning. But wherever there is any thing local implied, as is admitted to be in the case before us, the ἠὼς uniformly means the east, though with a certain indefiniteness perhaps as to northward and southward inclination. For instance, when Homer speaks of omen-birds flying eastwards, he describes them as flying πρὸς ἠώ τ’ ἠέλιόν τε, and the opposite movement as ποτὶ ζόφον, which here evidently means north-west, although it too may signify darkness in general. The whole aim of the passage (Od. xii. 1-5) is, to fix locality; and it is in the teeth of all Homeric usage to deprive ἠὼς in such a passage of local force, while it confessedly can have no local meaning but an eastern one. To me, I confess, it appears that Homer has nowhere done more, and rarely so much, in a single passage, as in this, with a view of declaring his intention. The island Ææa, irrespective of all geographical argument, is, as we have seen, directly bound and fastened to an eastern site by four separate cords. First, as the rising point of the Sun. Secondly, as the residence of Dawn. Thirdly, because Circe, its mistress, has the Sun, the most eastern of all mythological conceptions except the Dawn, for her father. Fourthly, because she has also Perse, whose name indicates a trans-Phœnician origin, for her mother. And further, I am convinced we cannot alter the place of Ææa without uprooting the whole Phœnician scheme of the Outer Geography.