πατρὸς, possessive gen., as the offerings are due to him: cp. Eur. Alc. 613“νερτέρων ἀγάλματα.” λουτρά, the “λοιβαί” of v. 52, the “πηγαὶ γάλακτος” of 895, regarded as offerings demanded by purity. So in v. 434 “λουτρά” are the “χοαί” of v. 406. Hesychius records the phrase “χθόνια λουτρά” in this sense. [But in Soph. Ph. 1667“νεκρῷ λουτρὰ περιβαλεῖν” refers to washing the corpse.] φέρει … ἐφ᾽ ἡμῖν, i.e. brings (so as to place it) in our power; for this “ἐπί”, cp. O. C. 66, Ph. 1003.Not, ‘brings in our case’ (like “ἐπ᾽ ἀνδρὶ τῷδ̓”, O. T. 829 n.); nor, ‘brings upon us’ ( O. C. 1472). νίκην, the ultimate victory: κράτος τῶν δρωμένων, the upper hand, the mastery, in our course of action. For the combination, cp. Plat. Legg. 962 A “νίκην καὶ κράτος πολεμίων” : Dem. or. 19 § 130 “κράτος καὶ νίκην πολέμου” (reversed by Plut. Mor.p. 412 C “νίκην καὶ κράτος τοῦ πολέμου”). For the pres. part., cp. 1333 “τὰ δρώμεν̓”, ‘your plans’; Tr. 588.So O. C. 116“τῶν ποιουμένων”. All three actors now leave the scene. Orestes and Pylades go to Agamemnon's grave,—departing, probably, by the entrance on the spectators' right. The Paedagogus leaves by the entrance on the left,—to await the moment for seeking admission to the house (v. 660).—It might, indeed, be inferred from “πειρώμεθ̓” (83) that the old man goes with the youths to their task; but the word need not imply more than his participation in the plan. while verses 73—75 seem clearly to indicate that he separates from his companions. When they have gone, Electra enters from the house.
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