τέτηκα has the force of an intensive present, like “γέγηθα, δέδοικα, κέκηδα” (Tyrtaeus fr. 12. 38), “μέμηνα”, etc. (Cp. Curtius, Gk. Verb, ch. XVI., p. 378 Eng. transl.) So Il. 3. 176“τὸ καὶ κλαίουσα τέτηκα”.—Cp. Ant. 977“κατὰ δὲ τακόμενοι”... | “κλαῖον”.
πατρὸς κ.τ.λ. The normal order would be, “τὴν πατρὸς ἐπωνομασμένην δυστάλαιναν δαῖτα”. (As the words stand, the partic. would properly be predicative; ‘I lament that the feast has been called after him.’) Cp. Thuc. 7. 23“αἱ πρὸ τοῦ στόματος νῆες ναυμαχοῦσαι”, and n. on Soph. O. T. 1245.For the gen., Eur. H. F. 1329（“τεμένη”) “ἐπωνομασμένα σέθεν”.
The “δαίς” is the feast which, in Homeric fashion ( Il. 1. 467), would follow the sacrifice (281). Acc. to Eustathius p. 1507. 61 (on Hom. Od. 4. 524 ff.), “Ἀγαμεμνόνειος δαὶς” (or “τράπεζα”) was a proverb “ἐπὶ τῶν ἐπ᾽ ὀλέθρῳ εὐωχουμένων”. The poet may mean that Clytaemnestra called the festival “Ἀγαμεμνόνειος δαίς”, in direct allusion to “δεῖπνα ἄρρητα” (203): and this would give a special point to “ἐγγελῶσα” (277). Cp. Eur. Or. 1008“τά τ᾽ ἐπώνυμα δεῖπνα Θυέστου”. But the words do not necessarily imply more than that she called it “Ἀγαμεμνόνεια”.
