Mr. Gifford, in the notes to his admirable version of Juvenal, supposes the effeminate practice of the Roman fops to assimilate with this: in the passage which he translates, Some with a tiring-pin their eye-brows dye, Till the full arch gives lustre to the eye. SAT. ii. 67. Juvenal, however, mentions only the painting of the eye-brows: unless by the epithet _tremulous_, _trementes_, which he applies to the eyes, he means to intimate the whole operation, and the eye-ball quivering under the application of the needle. In the second book of Kings, ix. 30, when it is said “Jezebel painted her face,” the Septuagint has it, “she antimonized her eyes:” Εστιμμιζατο τους οφθαλμους αυτης. [185] _Long-stepping tread the earth._] The Greeks, as appears from their female epithets, were very attentive to the form of the ankle, and the manner of walking: and a long step, no less than a well-turned ankle, as implying a tallness of figure, was thought characteristic of graceful beauty. [186] _The glassy depth of lakes._] All fountains were esteemed sacred: but especially those which had any preternatural quality and abounded with exhalations. It was an universal notion that a divine energy proceeded from the effluvia; and that the persons who resided in their vicinity were gifted with a prophetic quality. Fountains of this nature, from the divine influence with which they were supposed to abound, the Amonians styled Ain-omphe, or oracular fountain. These terms the Greeks contracted to _numphe_, a nymph: and supposed such a person to be an inferior goddess who presided over waters. Hot springs were imagined to be more immediately under the inspection of the nymphs. Another name for these places was Ain-Ades, the fountain of Ades or the Sun; which in like manner was changed to Naïades, a species of deities of the same class. BRYANT.