Apollo Paian, the Healer, to check her.

P. 7, l. 160, Zeus, whate'er He be.]--This conception of Zeus is expressed
also in Aeschylus' _Suppliant Women_, and was probably developed in the
Prometheus Trilogy. See my _Rise of the Greek Epic_, p. 291 (Ed. 2).

It is connected with the common Greek conception of the _Tritos Soter_--
the Saviour Third. First, He who sins; next, He who avenges; third, He who
saves. In vegetation worship it is the Old Year who has committed Hubris,
the sin of pride, in summer; the Winter who slays him; the New Year which
shall save. In mythology the three successive Rulers of Heaven are given
by Hesiod as Ouranos, Kronos, Zeus (cf. _Prometheus_, 965 ff.), but we
cannot tell if Aeschylus accepted the Hesiodic story. Cf. note on 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, Iphigenia.
(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 Iphigenia 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 Soter, 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