to which I have this further objection, that it is contrary to the poet's intention and to the moral tone of the piece, to paint the fair fugitive with such an engaging look of reluctance to leave her husband; on the contrary, he blames her in the strongest language, ἄτλητα τλᾶσα, and represents her as leaving Argos with all the hurry of a common elopement, where both parties are equally willing for the amorous flight, ῎Βέβακε ρίμφα διὰ πυλᾶν. After which our fancy has nothing to do but imagine her giving her sails to the wind as swiftly as possible, and bounding gaily over the broad back of ocean with her gay paramour. In this connection, to say "_she_ STANDS," appears quite out of place. In my view of this "very difficult and all but desperate passage" (PEILE) I am supported by SYM. in an able note, which every student ought to read, by MED. and SEW., BUCK., HUMB., and DROYS. Neither is FR. against me, because, though following a new reading of Hermann, πάρεστι σιγὰς ἀτίμους ἀλοιδόρους ᾽αισχρῶς ἀφειμενων ιδειν, he avoids all special allusions to Menelaus, it is evident that the picture of solitary desolation given in his translation can have no reference but to the palace of the king of Sparta-- "Ein Schweigen, sieh! voll von Schmach, nicht gebrochen church Vorwurf, beherrscht die Einsamkeit." Note 45 (p. 56). "The bolt from on high shall blast his eye." "PEILE greatly admires Klausen's interpretation"-- "Jacitur oculis a Jove fulmen," but the passages which the latter adduce are not to the point. The Greeks do not attribute any governing virtue to the eyes of the gods, further than this, that the immortal beings who are supposed to govern human affairs must see, and take cognizance of them. Jupiter's eye may glare like lightning, but the real lightning is always hurled from his hand. Compare Soph. Antiq. 157. The words βάλλεται ὄσσοις Λιόθεν can bear no other sense naturally than "is flashed in the eyes from Jove."--CON. Note 46 (p. 57). "Where women wield the spear." The spear (δόρυ) is with the Greeks the regular emblem of war, as the sword is with us; so a famous warrior in Homer is δουρικλυτὸς, a famous {346} spearman, and a warrior generally ἀιχμητὴς. Further, as in the heroic or semi-civilized age, authority presents itself, not under the form of law and peaceful order, so much as under that of force and war, the spear comes to be a general emblem of authority; so in the present passage. St. Paul's language, Rom. xiii. 4, _the magistrate weareth not the sword_ (μάχαιραν) _in vain_, gives the modern counterpart of the Æschylean phraseology. Note 47 (p. 57). ". . . our healer from much harm."