According to Aeschylus, he met his sister Electra before the tomb of Agamemnon, whither both had gone to perform rites to the dead; a recognition takes place, and they arrange how Orestes shall accomplish his revenge.
Reinach (reviewing P. Mazan's L'Orestie d'Eschyle, 1902) defends the theory of Bachofen, who finds in the legend of Orestes an indication of the decay of matriarchal ideas.
After his return to Greece, Orestes took possession of his father's kingdom of Mycenae, to which were added Argos and Laconia.
The story of Orestes was the subject of the Oresteia of Aeschylus (Agamemnon, Choephori, Eumenides), of the Electra of Sophocles, of the Electra, Iphigeneia in Tauris, and Orestes, of Euripides.
After the murder of her father on his return from Troy by her mother and Aegisthus, she saved the life of her brother Orestes by sending him out of the country to Strophius, king of Phanote in Phocis, who had him brought up with his own son Pylades.
Electra in her rage seized a burning brand from the altar, intending to blind her sister; but at the critical moment Orestes appeared, recognition took place, and the brother and sister returned to Mycenae.
He reached Sparta on the day on which Orestes was holding the funeral feast over Aegisthus and Clytaemnestra.
Two of his appointees were Orestes Brownson and Nathaniel Hawthorne.
Indirectly connected with the experiment, also, as visitors for longer or shorter periods but never as regular members, were Emerson, Amos Bronson Alcott, Orestes A.
In the Homeric Oresteia the soul of the murdered wife has no claim to vengeance, and Orestes rules unmolested in Argos.