Page:Choëphoroe (Murray 1923).djvu/84

 pro-Satyric. The panic-stricken Phrygian slave in the Orestes (Orestes 1369–1530) is grotesque, but grotesquely horrible. In actual language the nurse's diction is on the whole tragic in colour and her metre correct: the grammar is rather loose and exclamatory. The name "Kilissa" (Cilician woman) suggests a slave.

P. 53, ll. 783–837. Again the sense is difficult and the text extremely uncertain. The chorus pray in the name of their innocence and Agamemnon's long service to Zeus for pity; to the Gods of the Possessions of the House (Latin "penates," sometimes grouped together as Zeus Ktêsios) to help in the cleansing and rebuilding of the House (l. 800); to Apollo of the Cavern of Delphi, the God of Light, to help the House to light out of darkness (l. 812); to Hermês, the God of craft and secrecy, to help in a plot for the right (l. 819). The battle will be a battle of liberation from tyrants.

P. 56, l. 827. Orestes should think of his duty to his father and forget all else. As Perseus when killing the Gorgon turned his eyes away lest her face should freeze him to stone, so let Orestes, when he meets his mother, veil his eyes and smite.

P. 56, l. 838, : Just as they mention "him who sowed the seed of wrong," he enters. In a short but vivid scene we may perhaps see the man's harshness and confidence, but the truth is that in Aeschylus we are told almost nothing about Aigisthos except that Clytemnestra loved him.

P. 57, ll. 855–874. The usual rather low-toned, prayerlike song broken in upon by the death-cry. (Cf. Agamemnon 1342, Euripides' Electra 1163, etc.)