worked out through the human action. In the midst of their song they invoke Zeus
‘whoever he is’ (l. 160), he who had overthrown Cronos and the old order and he who
has ordained that through suffering comes knowledge or wisdom ‘pathei mathos’
(l.177). At the end of their song it is Justice who inclines the scales to exact wisdom
at the price of suffering (l. 250). The stage is now set for the fulfilment of the priest’s
words. Clytemnestra, with the heart and soul of a man (l. 351), takes the leading role.
She welcomes Agamemnon and masters him psychologically, exposing his weakness
in the carpet scene. As she follows him into the palace, she prays to Zeus, the fulfiller
(l. 973). The actual murder she accomplishes by throwing a net over him as he bathes
and then stabbing him repeatedly. Aegisthus, insultingly called ‘woman’ by the chorus
(l. 1625), pronounces Agamemnon’s death a just requital for the iniquity of his father
Atreus, who in a dispute with his brother Thyestes had served up his sons (Aegisthus’
brothers) in a ‘Thyestean’ feast.
In the Libation Bearers, Orestes returns to execute the orders of Apollo in
avenging this father. He kills Aegisthus first, then confronts Clytemnestra with her
crime. As she pleads with him he hesitates, asking the hitherto silent Pylades if he
should spare her. ‘Where then are Apollo’s words?’ (l. 900) answers Pylades. For the
crime of matricide, Orestes incurs the persecution of the Furies (not mentioned in
Homer) who avenge crimes committed between kin.
In the Eumenides Orestes has sought sanctuary and the protection of Apollo, who
ordered his crime at Delphi. While the Furies sleep, Apollo directs him to go to Athens
to seek justice from Athena. The spirit of Clytemnestra awakes the Furies and goads
them to hunt Orestes to his death. The Furies rebuke Apollo for interference. ‘What
about crimes by a wife against her husband?’ he asks. They are not blood kin, the
Furies reply (l. 212). Athena, having heard the pleas of Orestes and the Furies, decides
to submit the case to a tribunal of twelve Athenian judges in her temple on the hill of
Ares. The court she establishes is to endure for all time (ll. 482 ff.). Apollo appears as
a witness on Orestes’ behalf. Athena gives her verdict in favour of Orestes when the
votes cast are equal. Much of the argument has been over the primacy of male or
female. Though female, Athena was not born of woman, having sprung from the head
of Zeus. On this basis she gives her support to the male principle. She then proceeds
to placate the Furies, who as an order of gods older than the Olympians (Zeus had
come to power by replacing Cronos, as the chorus in the Agamemnon had reminded
us) feel that the younger gods have overridden ancient laws. Athena gives a second
reason: Zeus through the oracle had given witness that Orestes should not suffer for
his deed. Athena promises the Furies honour and abode in Athens. They, now
transformed into the Kindly Ones, yield to her persuasion, which Athena identifies
with Zeus (l. 974).
Aeschylus’ interest in and presentation of the myth are therefore very different
from those of Homer, who for his purposes had stressed the infidelity of Clytemnestra,
152 THE GREEKS