νῦν θ᾽ ὁμοίως καὶ τότ̓: cp. 676.
μή του. After a verb denoting confident belief, “μή”, not “οὐ”, is usu. joined with the inf.: cp. O. T. 1455“τοσοῦτόν γ᾽ οἶδα, μήτε μ᾽ ἂν νόσον” | “μήτ᾽ ἄλλο πέρσαι μηδέν” (n.).
ἀγλάϊσμα: the word used by the Electra of Aeschylus in the same context, Cho. 193, “εἶναι τόδ᾽ ἀγλάϊσμά μοι τοῦ φιλτάτου” | “βροτῶν Ὀρέστου”.
911 f. The elliptical πῶς γὰρ (sc. “ἔδρασας”) is followed by the relat. pron. ᾗ γε, with a causal force, as in Ph. 1386“πῶς” (sc. “φίλος εἶ”), “ὅς γε τοῖς ἐχθροῖσί μ᾽ ἐκδοῦναι θέλεις”; This causal force is further marked here by the use of μηδὲ instead of “οὐδέ”,—‘one who is not allowed’ (cui ne ad deos quidem liceat egredi).— πρὸς θεοὺς, i.e. to their shrines; cp. Aesch. P. V. 530“θεοὺς ὁσίαις” | “θοίναις ποτινισσομένα”. The reference is to the neighbouring Heraeum (v. 8), and to the altars or images of gods in front of the palace itself (637, 1374). So in Eur. El. 310 Electra says that she is “ἀνέορτος ἱρῶν καὶ χορῶν τητωμένη”. At Athens religious festivals were among the few occasions on which unmarried women could leave the house.
ἀκλαύστῳ: so L here, though it supports “ἄκλαυτος” in the other places (O. C. 1708, Ant. 29, 847, 876). L also gives “κλαυστὰ” in O. C. 1360 (the only Sophoclean instance of that word). Cp. “γνωστός” and “γνωτός” (O. T. 361 n.).—For the sense, impune, cp. O. T. 401 “κλαίων” (n.), Ph. 1260 “ἐκτὸς κλαυμάτων”.
