“If Zeus thinks so much of the sanctity of the father, does he think nothing of the mother?”—“The two cases were not parallel.” “Did not Zeus bind his own father?”—“You are trying to make mischief. Zeus knows how to repair any wrong he may have done in the past. He learns and heals.”
“Are you not polluted by touching a murderer?”
“No: Zeus himself touched and forgave the first murderer, Ixion, when he came to him in supplication.”
Apparently seats are placed on the Stage or round the Orchestra for the Judges. They are accompanied by a crowd of Athenian citizens, women and children among them, who form the Chorus in the final scene. See here. ↩
Apollo appears both as a witness and as a patron or sympathizer: quite an important character in ancient justice. ↩
The three bouts: of an ordinary wrestling match. ↩
“I can no more”: Orestes is at the end of his forces. He can speak no more, and merely longs to have his fate settled somehow. Cf. his words to Athena, here. ↩
A marble bed, etc. The text seems defective here. The same kind of marble vessel served both as a bath and as a sarcophagus. ↩
Did he not bind his father and his king: There is often an awkward clash between the Zeus of Aeschylus’ exalted conception and the Zeus of accepted mythology. Still, it is quite in consonance with Aeschylus’ conception that Zeus should have done violence; and then learned better and made amends. ↩
Cf. here. This theory of generation was largely held in antiquity, and has only been disproved in recent times. See Aristotle, De Gen Anim., Book 4. Eur., Orestes, 552 ff. ↩
What none before hath given: i.e. hitherto they have only gone by mechanical tests and ordeals; now they have tried to find the full truth. The Council of the Areopagus was a Council of Elders, of the type usual in ancient Indo-European Societies, reinforced, like the Roman Senate by the co-optation of all ex-magistrates (“Archontes”). It exercised a general supervision over the state, especially in matters of religious pollution. At the time of the Persian invasion it seems to have been the only organ of the constitution which held firm, and consequently for the next seventeen years it exercised a predominant influence over Athens. In the year 461–460, three years before this play, its political powers were severely cut down by the democratic party led by Ephialtes, but its jurisdiction in cases of blood-pollution was left. If we ask what the political bearing of the Eumenides was, in a time of fierce party feeling, the answer is not hard to find. Aeschylus preaches reconciliation (here) and magnifies the original function of the Areopagus, which it still retains. ↩
One thrown pebble: A proverb referring to the pebble or stone of the seashore used for voting. (Cf. here). ↩
An Argive alliance was traditional in Athens. However, after this one passionate speech we almost forget Orestes. His case has raised an issue so much greater than itself. ↩
Athena’s speeches. It is difficult to say what particular plea of Athena’s won the Erinyes over, and transformed them to “Eumenides (Kindly Ones).” The effect of her patience and persuasion was cumulative. But l. 885 gives the essential test: “Do they believe in Persuasion, which is the gift of Zeus and the office of Athena?” That is, “Do they admit that there is a place in the Law for reason and understanding?” If so, they will accept their new position, expressing a truer law than the old. ↩
The Younger Gods are the Gods of the new dispensation, the followers of Zeus. ↩
Why should marriage and childbirth fall under the special charge of the Erinyes? 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. ↩
The ungodly: The Erinyes carry on the same functions as before, but their “Moira” as punishers of the guilty falls into its due proportion. ↩
“War with the stranger, yes … but not the mad bird-rage that slays at home”: The dates here are significant: BC 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. ↩
To neighbour Jove’s eternal eyes: The great Olympieum, or Temple of Zeus Olympios, was on the plain a little way from the Acropolis. ↩
Your secret chambers: Amid the limestone rocks of the Areopagus was a chasm through which rose a
