P. 46, 11. 809 ff.—­The “signs” are clear enough.  He remembers that there was an embroidery of the Golden Lamb story worked by Iphigenia; that when she started for Aulis she had cut off her hair for her mother and her mother had given her some Inachus water to use in the sacred washing before her marriage; also, there was an old spear belonging to Pelops in Iphigenia’s room.—­ Apparently Pelops carried a spear in the chariot race, just as Oenomaus did.

Pp. 47-50, 11. 827-900.—­In this scene Iphigenia simply abandons herself to one emotion after another, while Orestes, amid all his joy, keeps his head and thinks about the danger that still surrounds them.  When he reminds her that they are “not yet fortunate,” she thinks only of Aulis and her old wrong.  At last Orestes gets in the word, “Suppose you had murdered me to-day,” and she is recalled by a rush of horror at her own conduct:  she has nearly killed him, and he is still in imminent danger.  She tries passionately and despairingly to think of ways of escape, but it needs the intervention of Pylades (which she rather resents) to bring her into a mood for sober thinking.

P. 51, 1. 915, A wife and happy.—­The last we heard of Electra was that she lived “unmated and alone” (1. 562, p. 31).  But that was said when Pylades was regarded as practically a dead man.  Electra was apparently betrothed to Pylades, but was not actually his wife.—­There is no mention of the Peasant husband of the Electra.

P. 52, 1. 818.—­Anaxibia (?), sister of Agamemnon, was wife to Strophios.  See genealogical table.

P. 53, 11. 930 ff., That frenzy on the shore!—­It is only now that Iphigenia fully realises her brother’s madness.  His narrative immediately following makes her feel it the more, and it is evidently in her mind while she speaks 11. 989 ff.

P. 54 f., 11. 940 ff., Orestes’ Trial at Athens.—­According to one legend Orestes was finally purified of his guilt by a trial at the Areopagus, in which Apollo championed him, and Athena, as President, gave a casting vote for mercy. (This is the story of Aeschylus’ Eumenides.) By another, he was healed when he had brought this Image of Artemis to Attica.  Euripides combines the two.—­It must often have happened in a blood-feud that some of the kindred of the slain man would accept the result of a trial and obey the law, while some cared for no law but clung to their vengeance.  Euripides makes the Furies do the same.  Some accept the judgment and stay as “Eumenides” in Athens; others know no law nor mercy.

P. 55, 11. 949-960, Mine evil days are made a rite among them.—­At the Feast of the Anthesteria, each family summoned its ghosts from the grave and after the feast sent them back again.  While they were about, it was very important that each man should keep his ghosts to himself:  there must be no infection of strange or baleful ghosts.  Hence a rite in which each man ate and drank his own portion, holding no communication with his neighbour.  The story then went that this was done in commemoration of Orestes’ visit to Athens with the stain of blood upon him. (See Miss Harrison’s Prolegomena, chap, ii.) There was a similar feast in Aegina.