NOTES
P. 41, l. 834. Why should marriage and childbirth fall under the special charge of the Erînyes? Because the Chthonian (or underworld) Powers punish transgression by barrenness and similar curses, while they reward normal conduct by sending up the fruits of the Earth, including the young of animals and men. Also the old female goddesses, dating from matriarchal times, were naturally concerned with women's affairs.
P. 45, l. 864. "War with the stranger, yes . . . but not the mad bird-rage that slays at home": The dates here are significant: B.C. 461 Kimon, the aristocratic leader, banished: 460 the Areopagus attacked and reduced in power: in return Ephialtes, the democratic leader, murdered. 458: An inscription of this year has been found, which records the names of Athenian citizens killed in war on five different fronts—amazing energy for a single city: 457 Battle of Tanagra: Kimon asks to be allowed to fight in the Athenian ranks; the request is refused, but his friends take his armour into battle with them and place it at their head. After the battle, which ended in defeat, Kimon is recalled—War, faction and reconciliation in abundance! Mr. R. W. Livingstone in J.H.S. xlv. pp. 120 ff. has emphasized the influence which this feud-torn atmosphere must have had in leading Aeschylus to his gospel of forgiveness.
P. 44, l. 910. The ungodly: The Erînyes carry on the same functions as before, but their "Moira" as punishers of the guilty falls into its due proportion.
P. 49, l. 997. To neighbour Jove's eternal eyes: The great Olympieum, or Temple of Zeus Olympios, was on the plain a little way from the Acropolis.
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