In Layard's plate 67 A, from the Assyrian monuments, we see two of the captive women from Lachish kneeling and giving suck to their children. Their smocks are tight, girdled, and reach the heels. The dress of the upper woman has short sleeves on both arms, and the line where it crosses below the neck is perfectly well marked. How the infant, in these circumstances, reaches the natural source of nourishment is a deep mystery. In the figure of the lower woman certain faint lines appear to indicate that the dress has been opened at the centre of the neck and drawn aside over one breast. In neither case is there any trace of fibula, pin, button, or hook and eye, or loose hanging flap. Pinza, however,[26] finds here an exact parallel to Hera's peplos in _Iliad_, xiv. 175, "fastened over her breast with clasps of gold," that is, "fastened on the shoulders by brooches or pins inserted down towards the breast"; and this, again, is said to be illustrated (as above) by the François vase. In answer, it may suffice to look at the two pictures, Layard 67 A and the Fates on the François vase. A simple button and button-hole, as Pinza remarks, in the dress below the centre of the neck, would, if withdrawn, do all that these Hebrew babies need. A man may illustrate this for himself by opening his shirt at the collar stud. The lower Hebrew woman might even be naked above the belt, like the kneeling woman just beneath her, were it not for the line of her dress across her neck. She has no sleeves. There is no sign of any openings at the shoulders or _precisaménte come l' ἑανός della Epopea_. These Assyrian designs do not, it seems to me, encourage the opinion that Hebrew female costume of the date of Hezekiah, say, 690 B.C., was thrust into Homer about that period, at an Ionian "recension," and remained there unaltered by later "recensions."[27] The brooched costume of Homeric women is not the sewn costume of the Assyrian art. Other Hebrew ladies from Lachish wear the long piece of cloth over their heads, falling to the top of the ankle, and under that a tight smock of the same length. There is no girdle, the arms are bare, no fibulae are shown.[28] As the Syrian female costume never shows brooch, pin, or fibula, it certainly cannot be the origin of the Homeric or the Doric peplos, or of the brooched historical costume of Hellas. Meanwhile a mere untutored man who looks at the Fates on the François vase thinks, I find, that the embroidered overlap is simply a short jacket worn over the peplos, This appears to be an error. But I had, as an amateur, come to the conclusion that the dress of the women in archaic Greek art often consists of sewn bodice and skirt, or of a tight jacket with a separate skirt, not of the peplos. Mr. Myres had already expressed similar opinions as to the late survival (or revival?) of that Aegean costume.[29]