The priestess of Apollo discovers Orestes as a suppliant in the inner shrine of the god at Delphi, and fronting him the Erinyes of his mother, a band of fearsome creatures who, wearied with the pursuit of the fugitive, have fallen on sleep. Under promise of his support, Apollo bids Orestes flee to Athens, where he shall submit his case to judgment and be released from his sufferings. The ghost of Clytemnestra rises to upbraid the sleeping Erinyes because of their neglect, whereby she is dishonoured among the other dead. Awakened by her taunts, they revile Apollo for that he has given sanctuary to a polluted man whom they rightly pursue by reason of their office—to take vengeance on all who shed kindred blood.
The scene shifts to Athens, whither his pursuers have tracked their prey. Orestes, clasping the ancient image of Pallas, implores her protection on the plea that the blood upon his hands has long since been washed away by sacred rites and that his presence has worked harm to none who have given him shelter. The Erinyes chant a hymn to bind the soul of their victim with its maddening spell. In answer to Orestes’ call, the goddess appears and with the consent of the Erinyes undertakes to judge the case, not by herself alone but with the assistance of a chosen number of her best citizens who are to constitute the jury.
The trial opens with Apollo present as advocate of his suppliant and as representative of Zeus, whose commands he has merely to set forth in all his oracles. Orestes, he declares, slew his mother by his express behest. The accused confesses to the deed but urges in his defence that in killing her husband Clytemnestra killed his father and that his accusers should justly have taken vengeance upon her. On their rejecting this argument on the ground that the murderess was not blood-kin to him she murdered, Orestes denies blood-kinship with his mother; in which contention he is supported by Apollo, who asserts that the father alone is the proper parent of the child, the mother being only the nurse of the implanted seed.
Athena announces that the court, the first to try a case of homicide, is now established by her for all time to come. The jury cast their ballots; and the goddess, declaring that it is her duty to pronounce final judgment on the case, makes known that her vote is to count for Orestes, who is to win if the ballots are equally divided. Proclaimed victor by the tie, Orestes quits the scene; his antagonists threaten to bring ruin on the land that has denied the justice of their cause. It is the part of Athena by promises of enduring honours to assuage their anger; and now no longer Spirits of Wrath but Spirits of Blessing, they are escorted in solemn procession to their sanctuary beneath the Hill of Ares (Areopagus).
The Pythia, high priestess of the Oracle at Delphi.
Apollo, god of the Sun, The Oracle at Delphi is dedicated to him.
Athena, goddess of Athens.
Ghost of Clytemnestra
Orestes, son of Agamemnon and Clytemnestra
Hermes, herald of the gods.
Chorus of the Erinyes (Furies, later known as the Eumenides)
Silent parts
Athenian Citizens, Women, and Girls
The principal Chorus are the Erinyes, the secondary are persons in the procession who escort the Erinyes to their shrine below the Acropolis during the Exodus.
Prologue [Lines 1-142]
Enter The Pythia, prophetess of the Apollo's temple at Delphi,
It is morning, the Pythia has come to open the temple to pilgrims seeking consultation with the Oracle . She prays to and honours the very many gods and goddesses of the district. She outlines the traditional history of how the cult of Apollo came to Delphi from Delos, via Athens, and how the many roads leading to Delphi were built.
She enters the temple to take her place on the tripod, but moments later, comes out again on all fours. describing the horrors she has seen inside:
A man by the Omphalos blood-stained and crouching in supplication. In his hands is a drawn sword dripping with blood. He is clutching a suppliants branch: an olive-branch wrapped with woollen fleece. Before this man was a throng of hideous women, worse looking than Gorgons, propped up against the benches asleep.
Pythia: The creatures in there has no wings, they are dark dank and digusting. Their fould stench and hideous breath forced me back and their eyes seep a repulsive, putrid pus. They are wrapped in black dismal rags, un fit for human sight. A place of holy idols should not suffer such an evil apparation. ... Apollo, as master of this house, must decide what to do with them. He is the healer, the prophet, and has the power to purify the pollution.
Exit Pythia stage right.
Enter Orestes and Apollo via the central door. The sleeping Furies are visible in the back.
(Line 64) Apollo tells Orestes he will always be there to protect Orestes no matter where he is. He tells him that he has put the "disgusting virgins" to sleep, "these wizened ancient children, repugnant to the gods, the progeny of evil spewed from the bowels of hell, abhorred by men, despised by the Olympian gods".
He tells Orestes to run from these creatures, to go to Athens, to be her suppliant. Orestes is told he will find judges there to consider his case and that the gods will find a way to realese him from this ordeal. Apollo admits it was he who persuaded Orestes to murder his mother.
Orestes tells Apollo that he has the power to save him.
Apollo tells Orestes no to be overcome with fear. He instructs Hermes to protect Orestes and to be his guide. Zeus is guardian for the outcast, they are sacred.
Exit Orestes stage left, Apollo leave through the central door.
Enter Ghost of Clytemnestra [from the central door]. She appears as a dream for the Erinyes who can be seen asleep inside the temple through the door.
She speaks to the Erinyes. She asks them of what use are they asleep, that because of them even she is dishonoured by the dead who accuse her of the killings. The dead resent her. She has no angry god to avenge her, slaughtered by the matricides [Orestes and Electra]. Despite all the libations and prayers to the Erinyes they have all been a waste of time. She tells them to listen to her, the Ghost of Clytemnestra, in their dreams.
After groaning several times the Chorus of Erinyes begin to wake.
Chorus: Hunt! Hunt! Hunt! Hunt! Hunt him!
The Ghost of Clytemnestra pleads with them really to wake up. They are only chasing for Orestes in their dreams. They must stir up their consciences really to hunt him down and waste him away.
Chorus: Awake! Awake! All awake! Seek out the truth of the dream.
The Ghost of Clytemnestra exits through the doors of the temple/
Parodos [Lines 143 - 178]:
The Chorus of Erinyes enters one by one from the doors of the temple into the orchestra.
Enter Apollo tells the Erinyes to get out of his shrine. Wielding an arrow, he threatens to stab one of the Erinyes with it.
First Episode (179–234):
Apollo tells the Erinyes they have no right to be in his temple.
He tells the Erinyes to go where heads are severed and eyes are gouged out; where Justice and bloody slaughter are the same; where young men are castrated and their glories butchered; where men are executed by heavy stones pressing on their chests; where their limbs are maimed; where their torsos are stuck on spikes.
The Chorus tell Apollo that it is he who must listen to them. They tell him he is the guilty one: that he commanded Orestes to kill his mother and to avenge his father.
Apollo tells them they are not fit to be in his temple.
The Chorus say that they have their mission and authority to drive matricides from their houses.
Apollo tells them that what they do is contrary to the sacred bonds of marriage. Apollo asserts that the murder of a husband justifies the murder of the mother. That what they a doing by their manhunt is unjust. He tells them to go to Athens to put their case before Athena who will judge this matter.
The Chorus argue that murder of a blood relative is worse than the murder of a spouse and say that they will never cease to hound Orestes for it.
Apollo says he will defend his suppliant.
Second Episode [Lines 235 - 320]: The Setting changes to the Acropolis in Athens
Enter Orestes and Hermes
Orestes is clasping at the knees of the statue of the goddess Pallas Athena and as a supplicant is kneeling before her altar. He has come to come to seek justice from her as a suppliant and as an innocent. Apollo advised him to do this. He has travelled widely and for long time. His guilt has been blunted. He says he shall keep vigil here and await the outcome of his judgement. (Line 244) The Chorus of Erinyes have followed him in hot pursuit. They enter.
They shout "Don't let the matricide escape!". They mockingly say " Look, he's clasping the statue of the goddess. He wants to undergo a trial for his guilt! That's not possible! The guilt of spilling of a mother's blood must be repaid to them with his own blood. He must pay the penalty for matricide." When they have withered him they will lead him off to Hades.
Orestes appeals once more to Athena. He says the guilt of matricide has been washed away from him by the ritual of cleansing he undertook at Apollo's temple in Delphi shortly after the murder where he sacrificed some piglets, and also by his long years of wandering and suffering. He tells the goddess that if he is saved and becomes free of this guilt, he and Argos will be eternally grateful and become the true and ever-faithful allies of Athens.
First Stasimon [Lines 321–396]:
The Chorus of Erinyes deliver their chant of binding on Orestes
Like the hags that they are the Erinyes chant and dance a spell of “binding”. It is designed to cripple Orestes both physically and mentally. This is a magical ode which to "bind" his mind. This, they insist, is just as Orestes is a man stained with guilt. They call upon their mother, the spirit of Night, to witness how Apollo attempted to block them in the execution of their duty. That this has been their function as given to them at the very beginning of time, and they have never relented in carrying it out. This role was allotted to them by Fate, and the gods have no authority or power to interfere in this matter. If they did not have this power men would not fear them. They bind mankind to the Law of Retaliation.
Third Episode [Lines 397–489]:
Enter the goddess Athena from the side.
Athena says she has been in Troy. She heard a cry summoning her. She was there taking possession of land which the Greek victors of the Trojan War had allocated to her from their spoils. She has come back to Athens as fast as she can.
She sees the Erinyes. She is not frightened by them. She sees Orestes clinging to her statue. She questions both parties about their claims.
The Erinyes declare who they are. Athena says she knows them. The Erinyes describe their prerogatives: driving murderers from their homes. Orestes has murdered his mother. The Erinyes agree to a trial and will accept Athena's judgement.
Athena then turns to Orestes asking for him to explain his side of the case, Orestes says he is not really a suppliant, that he has been fully cleansed, that there is a custom where a man who has murdered can be cleared of the sin by the slaughter of a suckling beast [like a piglet] by a man who has been trained at purging pollution. This can cleanse the blood which has been shed by the blood of the sacrifice. This procedure absolves him. Furthermore, he has long ago also been washed of his sin in the halls of others in cleansing spring waters. As for pollution he tells Athena she can put it right out of her mind.
Athena to Orestes: This case, one may think, might be too big for any mortal man to judge. Even I do not have the right to judge cases of murder where passion is involved. The rites of cleansing have removed the pollution. As a cleansed suppliant you bring no harm to my city. I will respect your right.
Athena turns to the Erinyes. She says that they have their work to do which cannot be brushed off. If they fail to win their cause the venom of their resolution will spread like a plague across her city's land, blighting it. As it stands there is a crisis either way.
She tells both of the litigants to make ready their cases with witnesses and proofs evidenced under bond to keep this case pure. She will summon a group of specially chosen Athenian citizens, the best there are, to judge this case. They will be sworn in under oath to make no judgement which is not just, and to make clear where the truth lies.
She will found a tribunal here for all time.
Exit Athena.
In their ode The Erinyes insist on the necessity of preserving the ancient customs and traditions of punishment in order to preserve order and lawfulness.
They mention the following:-
The man who does right by his free will will not fail to prosper, nor will he be destroyed. But the transgressor who gains goods wrongfully and by violence under the tempest will have to strike the sail of his wrecked ship.
He will call out for help, but none will hear him. His prosperity will be dashed to pieces upon the rocks of Justice.
The Setting of the play has now moved to the Court of the Areopagus. Here Athena has established the tribunal to adjudicate murder cases.
Athena enters in procession together with a herald and a group of ten [or 12] citizens of Athens appointed as a jury [dikasts (δικαστής)/heliasts (ἡλιασταί)] to hear the case. They set up two voting urns [kados κάδος /kethis κηθίς/κηθάριον: one representing the urn of acquittal, the other the urn of condemnation. A kemos [κημός] a wicker funnel-shaped muzzle is fitted to each of the mouths of the urns to hide the dikast's vote. Each heliast received two voting "ballots", one indicating "not guilty" and the other "guilty". At the start of the trial each heliast received two voting "ballots", one indicating "not guilty" and the other "guilty". The herald (κήρυξ) would, first, ask the heliasts if they wanted to submit any objections against the witnesses and, then, he would call them to cast their votes in two different urns, one made of copper for the "non-guilty" votes and the other made of wood for the "guilty" votes. The voting was held secret.]
Athena orders the Herald to sound the trumpet and summon the people to their places. She calls for order in the court, Silence, the court is convened; a fair trial will be heard. The judgement will be prudent.
Apollo enters.
He has come to testify under the law. He says Orestes is his suppliant and that he had sought sanctuary at his shrine. Apollo states that he had purged Orestes of guilt [pollution]; that he is his advocate and shares the blame for the murder of his mother. He has come to ask the court to decide the case.
Athena orders the court to begin its proceedings and invites the Erinyes to put their case to it, to present their arguments and to state their charges against Orestes.
Apollo: Know that the one you call "mother" is not the true parent, but merely a receptacle, an incubator and nurturer of the seed sown by the father. Man creates life: a Woman merely fosters a stranger. I have proof that there can be a father without a mother. [Pointing at Athena], Child of Zeus, she was never nurtured in a woman's womb.
He continues: I sent him here so that your house and hearth, Athena, and its people might become great, so that it might acquire a new ally. with its people and his descendants be eternally true to Athens.
Athena: I have heard enough. I call upon the jury to consider their truthful verdict. [To the Erinyes] How best can I appease you?
The Chorus: may the jury consider their verdict in line with the oaths they each made.
Athena: Hear my decree. People of Athens, you are the first to judge a case of bloodshed. From henceforth this judicial assembly will be upheld by Athens and you. When the Amazons invaded they pitched their camp on top of this rock of Ares. Those foes of Theseus forced the walls of Athens with siege-towers which dwarfed its own defences. In honour of their victory they named this place after the war god, Ares. And it is on this hill I found my court of justice.
Apollo and the Erinyes hurl insults at each other:
Apollo: The oracles, they are not only mine but Zeus' too. Dread them!
Erinyes: you dabble in blood beyond your depth. Your oracles will be tainted forever.
Apollo: Was Zeus' mistaken when Ixion, the first man-slayer, came to him for sanctuary?
Erinyes: So you say, but if we do not receive justice, we will curse the land for the rest of time.
Apollo: you are a disgrace to the gods, both old and new. I will win and defeat you.
...
Erinyes: You brought down age-old customs, when you seduced the ancient goddesses with wine.
Apollo: Soon you will learn that you have lost this trial.
Erinyes: This youth rides roughshod over his elders. We will wait to hear the verdict and then decide whether the city has invoked our wrath.
Athena: Orestes, the time has come for me to render the final judgement of this court. I will cast my vote in your favour.
She does this because she agrees with Apollo's suggestion that a mother is not an necessary requirement for life; She is her father's daughter, and had no mother. She can give no precedence to Clytemnestra's murder. Clytemnestra killed her husband, Guardian of his House. She orders the urns to be emptied and the votes to be counted: if they are equal, Orestes will win.
This is done.
In anticipation of the final count Orestes and The Erinyes each express hope their cause will win.
Apollo orders the votes to be counted fairly.
Orestes makes a speech of thanks: the court has given him back his home and homeland. He promise that when he leaves for Argos he will make an oath that the people and kingdom of Argos, neither ship nor army will ever go to war or do battle against Athens; that his ghost will protect this oath beyond his grave; that his spectre will haunt and curse those who break this oath. If they respect and keep this oath, and honour Athens forever, he will bless Argos.
Orestes bids farewell to Athens.
Exit Orestes stage left. Exit Apollo from the roof.
The Erinyes are in the Orchestra and Athena is on the stage.
Athena: I shall bear with your anger for you are the older. There are matters in which you are very much wiser than I, but Zeus gave me good sense too. If you leave for another land you will long to come back here for the future will bring much honour to Athens. With a honoured shrine near the Erechtheion you will receive more processions from the people here than you would ever get from anywhere else. But you are not to stir up trouble in my land. Let war and family feuding stay abroad. You may share in the good I receive in this land, the land that the gods love most.
Athena: I will not tire from telling you about the good things Athens has to offer. You may never say that you have been dismissed from this land without honour and hospitality (xenia ξενία), ancient goddesses rejected by a younger one, myself. If you accept Persuasion sacred to my tongue and its winning way, then stay. But then if you do not wish to do this, it would not be right for you to let loose a harm on the people of this land. You may have an abode here and rightly be honoured forever.
Erinyes: What abode do we have? Will you guarantee this forever? What prerogatives remain for us?
Athena: You will have a home untroubled by distress. Yes, I will not break my promise to you. No house will thrive without you.
Erinyes: You have won over us. We shall now give up our anger, our wrath!
Athena tells them that they will acquire new friends and that she will guarantee the arrangement that she has made with them. The Erinyes ask Athena what can they do for the people of their new home. Athena answers that they ae to bring an abundance to the people.
A Secondary Chorus of Female Temple Attendants bearing torches enter the Orchestra to escort the Eumenides to their new home under the Athenian Acropolis.
The Chorus of Athenian Women: Go to your new abode you great and loving children. You are no longer Children of the Night, and may you receive all the honour due to you! Cry out your joy in song!
Ceremoniously all exit with Athena at the head of the procession, followed by the Eumenides accompanied by their female attendants bearing torches and the jurors following at the rear of the procession
[The procession or pompe has been compared to that held at the time of the Panathenaian celebrations]
Alternative Versions of the Structure of this Play
1. Division into Three Acts and the Different Settings for Action
The Settings are
Act I. At Delphi, before the temple of Apollo, but within the sacred precincts.
Between Act I. and Act II. The wanderings of Orestes, hunted by the Erinyes, from his leaving Delphi to his reaching Athens.
Act II. A sanctuary in Athens, exhibiting an altar, ‘house’, and ancient image of Pallas Athena.
Between Act II. and Act III. The scene is cleared
Act III. On the Areopagus, at the place where the Court which judged murder regularly sat.
Other Structural Analyses of the Play
http://people.duke.edu/~wj25/UC_Web_Site/tragedy/summaries/eumenides.html
Archived: https://bit.ly/3cGr3Ml
http://reed.edu/humanities/110Tech/playstructure.html#Eumenides
Archived: https://bit.ly/3tsWC2C
http://uncomelyandbroken.com/2019/01/26/aeschylus-eumenides-discussion-questions/
Archived: https://bit.ly/3voWG5z
http://morec.com/phd/oresteia.html
Archived: https://bit.ly/3vqAcRx
References
Aeschylus: Eumenides (Eὐμενίδες) - Wiley Online Library
Structure and Outline of the Oresteia https://bit.ly/3vqAcRx
playstructure.html Eumenides
Aeschylus' Eumenides Summary
Eumenides
Eumenides https://bit.ly/3cBxK1U
Eumenides Prologue (Lines 1-63) Cliff's Notes
Eumenides - Spanish Wikipedia
Eumenides by Aeschylus - GreekMythology.com
THE EUMENIDES - AESCHYLUS - SUMMARY | Ancient Greece
The Eumenides Cummings Guide
Athena - Wikipedia
Pythia - Wikipedia
Hermes - Wikipedia
Apollo - Wikipedia
Erinyes - Wikipedia
ERINYES - The Furies, Greek Goddesses of Vengeance & Retribution
The Erinyes | Greek Mythology Wiki | Fandom
The Gods of the Greeks (Eumenides): Kerenyi, C - Internet Archive
Dikastes - Wikipedia
Heliaia - Wikipedia
The Dikast's Oath dikast.pdf
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Greek Versions
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Translations
Aeschylus (1849). The Tragedies of Aeschylus, Literally Translated, with ... Notes ... by Theodore Alois Buckley. The Furies: H. G. Bohn. pp. 179–.
The tragedies of Aeschylus [The Furies] trans by Robert Potter - Internet Archive
The House of Atreus; Being the Agamemnon, the Libation bearers, and the Furies - Project Gutenberg tr. by E.D.A. Morshead
Æschylos Tragedies and Fragments by Aeschylus - Project Gutenberg
tr. by E.H. Plumptre
The Eumenides (The furies) of Aeschylus : tr by Gilbert Murray - Internet Archive
Aeschylus, Eumenides Perseus Digital Library Aeschylus, Eumenides tr. by Herbert Weir Smyth AESCHYLUS, EUMENIDES - Theoi Classical Texts Library H.W. Smyth
Oresteia : Aeschylus The Furies tr by Peter Meineck- Internet Archive
The Oresteia : Aeschylus The Eumenides - Internet Archive tr. by Robert Fagles
Oresteia : The Eumenides tr by Richmond Lattimore - Internet Archive
Oresteia : Aeschylus Libation Bearers - Internet Archive tr by Richmond Lattimore
The Eumenides of Aeschylus = Aischylou Eumenides : Aeschylus - Internet Archive tr by A.W. Verrall
Aeschylus (2018). The Oresteia: Agamemnon, Women at the Graveside, Orestes in Athens. Liveright. ISBN 978-1-63149-467-3. tr. by Oliver Taplin
Aeschylus (1853). Aeschyli Eumenides. Macmillan.
Performing Oaths In Classical Greek Drama [PDF] [2fq8blsk4160]
Audio/Visual
Episode_029_the_mound_and_the_furies Doug Metzger
Oresteia: Eumenides (The Furies) by Aeschylus - YouTube
Aeschylus's Eumenides. Lecture 6 by Michael Davis - YouTube
Aeschylus's Eumenides. Lecture 7 by Michael Davis - YouTube
Aeschylus' Oresteia - The Furies (BBC Radio 3) - YouTube
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