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Rh l. 246, and Clytemnestra's blasphemy at l. 1387, p. 63.

P. 9, l. 192, Winds from Strymon.]—From the great river gorge of Thrace, NNE; cf. below, l. 1418.

P. 9, l. 201, Artemis.]—Her name was terrible, because of its suggestion. She demanded the sacrifice of Agamemnon's daughter, Iphigenîa. (See Euripides' two plays, Iphigenia in Tauris and Iphigenia in Aulis.) In other poets Agamemnon has generally committed some definite sin against Artemis, but in Aeschylus the death of Iphigenîa seems to be merely one of the results of his acceptance of the Sign.

P. 10, l. 215, 'Tis a Rite of old.]—Literally "it is Themis." Human sacrifice had had a place in the primitive religion of Greece; hence Agamemnon could not reject the demand of the soldiers as an obvious crime. See Rise of Greek Epic, pp. 150–157.

P. 11, l. 246, The Third Cup.]—Regularly poured to Zeus Sôtêr, the Saviour, and accompanied by a paean or cry of joy.

P. 11, l. 256, This Heart of Argos, this frail Tower:]—i.e. themselves.

P. 11, l. 264, Glad-voiced.]—Clytemnestra is in extreme suspense, as the return of Agamemnon will mean either her destruction or her deliverance. At such a moment there must be no ill-omened word, so she challenges fate.

P. 12, l, 276, A word within that hovereth without wings.]—i.e. a presentiment. "Winged words" are words spoken, which fly from speaker to hearer. A 'wingless' word is unspoken. The phrase occurs in Homer.

Pp. 13 ff., ll. 281 ff.]—Beacon Speech. There is no need to inquire curiously into the practical possibility of this chain of beacons. Greek tragedies do not care to be exact about this kind of detail. There may well have been a tradition that Agamemnon, like the Great King of Persia, used a chain of beacons across the Aegean.—Note how vividly Clytemnestra's imagination is working in her excitement. She