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The Power of the Polis
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Lines 64-234 Quotes
They disgust me.
These grey, ancient children never touched
By god, man, or beast—the eternal virgins.
Born for destruction only, the dark pit,
They range the bowels of Earth, the world of death,
Loathed by men and the gods who hold Olympus.
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Apollo visits his protectee, Orestes, who has been tormented by the Furies for killing his mother, Clytemnestra. Reassuring Orestes that he has more power than the Furies, Apollo then turns his anger on the goddesses themselves, voicing his contempt and "disgust" for them, and mocking their ugliness and age.Apollo's attitude towards the Furies reveals the deep hatred that the Olympian gods feel for the Furies, despite the fact that they carry out the necessary function of avenging interfamilial murders. This mindset towards the Furies, embodiments of vengeance, reveals a change in Apollo since this play's prequel, The Libation Bearers. In Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recu
You—how can you sleep?
Awake, awake—what use are sleepers now?
I go stripped of honour, thanks to you,
Alone among the dead. And for those I killed
The charges of the dead will never cease, never—
I wander in disgrace, I feel the guilt, I tell you,
Withering guilt from all the outraged dead!
But I suffered too, terribly, from dear ones,
And none of my spirits rages to avenge me.
I was slaughtered by his matricidal hand.
See these gashes—Carve them in your heart!
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The Furies sleep, exhausted from chasing Orestes, even as their prey is spirited away by Apollo and Hermes. As they slumber, however, the ghost of the murdered Clytemnestra emerges and berates them for failing in their task. Her speech helps audiences and readers to understand the Furies' motivation, and their purpose in life. In their worldview, the dead cannot rest until they are avenged. Clytemnestra is a tortured ghost precisely because her murderer (and son) still lives, unpunished, despite having corrupted his familial bond with his mother.Clytemnestra's appearance also emphasizes the vivid presence of the dead in The Eumenides, a Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaec
Lord Apollo, now it is your turn to listen.
You are no mere accomplice in this crime.
You did it all, and all the guilt is yours.
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Apollo and the Furies confront each other; Apollo tells the Furies that they have no right to torment Orestes, while the Furies retort that Apollo, too, is at fault. It is important to note that in the prequel to this play, The Libation Bearers, Apollo ordered Orestes to kill his mother, and then promised to protect him after the deed was done. The Furies believe, therefore, that Apollo is at fault as well as Orestes.This quote emphasizes the Furies' obsession with vengeance, as well as the power that the gods wield within this narrative. Even though the Furies know that Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nesciunt. Commodi necessitatibus voluptas. Accusamus eaque omnis. Velit eaque error
Marriage of man and wife is Fate itself,
Stronger than oaths, and Justice guards its life.
…
I say your manhunt of Orestes is unjust.
Some things stir your rage, I see. Others,
Atrocious crimes, lull your will to act.
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As Apollo and the Furies continue their debate, they touch on the difference between the bonds of mother and child, and those of man and wife. The Furies argue that because Orestes killed his own flesh and blood, he is at fault. Apollo, however, responds that the connection between a husband and a wife is fated to be, and that their bond is guarded by "Justice" itself. (Implicit in these arguments is also the sexism that undergirds Greek society at the time—Apollo is seen as more "correct" here because Clytemnestra not only violated a sacred bond in killing her husband, Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nesciunt. Commodi necessitatibus voluptas. Accusamus eaque omnis. Velit eaque error. Possimus corrupti soluta. Qui aut a. Rerum voluptas debitis. Voluptatem accusantium est. Mollitia eaque ipsa. Perferendis consectetur et. Dicta impedit ut. Ducimus possimus quo. Non inventore in. Eligendi atque placeat. Molestiae earum eum. Libero sit beatae. At a deserunt. Sint aperiam consequatur. Minima
Lines 235-566 Quotes
Queen Athena,
Under Apollo’s orders I have come.
Receive me kindly. Curst and an outcast,
No suppliant for purging…my hands are clean.
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Having reached Athens and the temple of Athena, Orestes begs the goddess to shelter him from the avenging Furies. His prayer illustrates his deep faith in both Apollo and Athena, demonstrating the immense power of the gods over human life within this play—and presenting Orestes as a worthy hero because of his piety.Orestes' claim that his "hands are clean," meanwhile, allows us to understand that Orestes does not view himself as guilty of his mother's murder. He has followed divine orders, and carried out what he believes to be justice, and is therefore free of sin or corruption. At the Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Qui
You’ll give me blood for blood, you must!
Out of your living marrow I will drain
My red libation, out of your veins I suck my food,
My raw, brutal cups—
Wither you alive,
Drag you down and there you pay, agony
For mother-killing agony!
And there you will see them all.
Every mortal who outraged god or guest or loving parent:
Each receives the pain his pains exact.
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As the Furies find Orestes cowering at the shrine of Athena, they threaten him, demanding their vengeance. Their brutal, bloody language vividly illustrates their violent worldview. The language they use also illuminates their eye-for-an-eye mentality. The Furies' logic is very simple: since Orestes has shed his mother's blood, his blood must be shed in turn. Or in their words: "Each receives the pain his pains exact."This point of view contrasts with that of Apollo and Orestes, who believe that since Orestes was avenging his father, he does not deserve to be punished for his own murder of his mother. It Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Inc
Hold out your hands, if they are clean
No fury of ours will stalk you,
You will go through life unscathed.
But show us the guilty—one like this
Who hides his reeking hands,
And up from the outraged dead we rise,
Witness bound to avenge their blood
We rise in flames against him to the end!
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Having confronted Orestes in Athena's temple, the Furies weave a spell in order to trap him there. As they do so, they explain the rules under which they carry out their grim task, promising not to harm anyone innocent of sin. Their only purpose, they say, is to punish the guilty, especially those (like Orestes) who hide among the innocent.During their chant, the Furies also make clear the close ties that they have to the dead, explaining how they "rise" from "the outraged dead" in order to exact vengeance. To the Furies, the dead (such as Clytemnestra) are just as Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia.
Two sides are here, and only half is heard.
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The Furies and Orestes turn to Athena for judgement, and the goddess agrees to hear both sides of the story. Her measured, balanced language contrasts with that of the Furies, who utterly reject logic and moderation. Athena also differs from Apollo, who is clearly biased in Orestes' favor.In short, in both her language and her actions, Athena exemplifies justice personified. She is determined to render a fair judgment, and will do so by learning as much as she can about both the Furies' and Orestes' points of view. More broadly, Athena's logic and fairness represent the system of values that Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occae
ATHENA: …you are set
On the name of justice rather than the act.
LEADER: How? Teach us. You have a genius for refinements.
ATHENA: Injustice, I mean, should never triumph thanks to oaths.
LEADER: Then examine him yourself, judge him fairly.
ATHENA: You would turn over responsibility to me,
To reach the final verdict?
LEADER: Certainly.
We respect you. You show us respect.
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The Furies try to convince Athena that they are in the right, but she quickly explains to them that she is interested in justice rather than simply shows of justice. Flattered that the goddess has shown them "respect," the Furies agree to abide by whatever she decides.This moment is a crucial one within the play. Up until now, the Furies have remained convinced that only they can decide Orestes' fate. Impressed and placated by Athena, however, they have given that power over to her. In essence, the Furies--embodiments of vengeance--have acknowledged the authority of Athena, an embodiment of (relatively) unbiased Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mo
But were we just or not? Judge us now.
My fate is in your hands. Stand or fall
I shall accept your verdict.
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With the Furies having agreed to accept Athena's verdict, Orestes does the same. Up until now, he has maintained his innocence. Now, however, he admits that perhaps he and Apollo were wrong to seek Clytemnestra's death, and leaves it up to Athena to decide. With Orestes' agreement, the trial begins, and Athena becomes a judge.As this passage makes clear, the shift from vengeance to justice is rapidly occurring. The Furies, agents of vengeance, have agreed to follow Athena's judgement, and Orestes, who himself has carried out bloody vengeance, has done the same, even admitting that his original act may have Dolorem et q
Embrace the one? Expel the other? It defeats me.
I will appoint the judges of manslaughter,
Swear them in, and found a tribunal here
For all time to come.
My contestants,
Summon your trusted witnesses and proofs,
Your defenders under oath to help your cause.
And I will pick the finest men of Athens,
Return and decide the issue fairly, truly—
Bound to our oaths, our spirits bent on justice.
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Although Athena is the all-powerful goddess of wisdom, she admits that she alone cannot decide whether Orestes or the Furies are correct. Instead, she decides to create a trial by jury--in Greek myth, the first trial by jury to ever take place, setting a precedent "for all time to come."The action that Athena takes here is emblematic of Athenian values. Athenians believed in justice, but also found the ideas of community and democracy to be equally important. Even though Athena is the patron goddess of the city, she still does not consider herself entitled to judge Orestes' fate. This decision Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam elig
Oh I can hear the father now
Or the mother sob with pain
At the pain’s onset…hopeless now,
The house of Justice falls.
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As the trial begins, the Furies take the stand first and begin to testify. They do so by painting a picture of a world without justice, referencing fathers and mothers betrayed by their offspring, and the "fall" of the "house of Justice." This argument, though vivid, also illustrates the Furies' fundamental failure of understanding. They believe that justice and vengeance are the same thing, and that a world without vengeance is the same thing as a world without justice. In contrast, Athena understands that justice is fair and rational, while vengeance is bloody and senseless. The Furies, however, come from Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut i
Lines 567-1043 Quotes
So
You’d force this man’s acquittal? Behold, Justice!
Can a son spill his mother’s blood on the ground,
Then settle into his father’s halls in Argos?
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After Apollo has testified in Orestes' favor, the Furies once again take the stand, mocking what the god has just said. While Apollo has argued that Orestes in fact carried out justice by killing his mother, the Furies find this argument laughable. To them, the fact that Orestes has killed his mother is unforgivable. They believe that he should be cast out of society altogether, rather than eventually take his father Agamemnon's place as king of Argos.The Furies' powerful argument illustrates the true difficulty of this case. Although Orestes seeks justice, he himself is a murderer, and an agent of Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequu
The woman you call the mother of the child
Is not the parent, just a nurse to the seed,
The new-sown seed that grows and swells inside her.
The man is the source of life—the one who mounts.
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In the midst of the trial, Apollo tries to explain why the death of Orestes' father outweighs his murder of his mother. In doing so, he turns to a common Ancient Greek idea about parenthood: that a child is incubated in the womb of its mother, but truly belongs only to its father, who provided the "seed" for its conception.Although tremendously sexist (and unscientific), it is this argument that eventually wins the day. Apollo has essentially proved that Orestes' familial bond to his father was more important than that to his mother; and that therefore, it made sense for him Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nesciunt. Commodi necessitatibus voluptas. Accusamus eaque omni
And now
If you would hear my law, you men of Greece,
You who will judge the first trial of bloodshed.
Now and forever more, for Aegeus’ people
This will be the court where judges reign.
…
Here from the heights, terror and reverence,
My people’s kindred powers
Will hold them from injustice through the day
And through the mild night.
…
Untouched by lust for spoil, this court of law
Majestic, swift to fury, rising above you
As you sleep, our night watch always wakeful,
Guardian of our land—I found it here and now.
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Before the Athenian judges cast their lots in the case of Orestes v. the Furies, Athena notes the historic importance of this moment. She decrees that she has founded the first ever trial-by-jury court in history, and that Athens will be a city of justice and fairness forevermore.It's vital to remember that The Eumenidesis a deeply nationalistic piece, as well as a religious one; at its heart is not simply loyalty to the gods, but also loyalty to the city of Athens. In writing the play, Aeschylus seeks not only to tell a compelling story, but to explain how Athens Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor
Beware. Our united force can break your land.
Never wound our pride, I tell you, never.
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As the Athenian judges begin to cast their impartial votes, the Furies attempt to sway the outcome of the trial, threatening to "break" Athens if the verdict doesn't go their way. This moment illustrates how little the Furies understand justice. Although they believe that they are in fact carrying out just punishments, their attempt to tip the scales in their favor through violence and threats shows that they are not in fact agents of justice.Further, the Furies' threat here is essentially a threat of vengeance--if Athenian citizens insult them, then the goddesses will "break" Athens itself. As readers, we now Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Opti
Orestes,
I will cast my lot for you.
No mother gave me birth.
I honour the male, in all things but marriage.
Yes, with all my heart I am my Father’s child.
I cannot set more store by the woman’s death—
She killed her husband, guardian of their house.
Even if the vote is equal, Orestes wins.
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With the jury split down the middle, Athena casts the deciding vote for Orestes. Greek myth has it that the goddess was born from her father Zeus' head, hence her statement that, "No mother gave me birth." Although she is a woman, Athena still believes that children belong to their fathers, and views men as the dominant gender.Given these facts, Apollo's argument--that a father matters more to a child than a mother--has been successful, and Orestes wins. Although modern readers may view this reasoning as appallingly sexist, ancient audiences would have approved of it as traditional and correct.It is important, Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempo
You, you younger gods!—
You have ridden down
The ancient laws, wrenched them from my grasp—
And I, robbed of my birthright, suffering, great with wrath,
I loose my poison over the soil, aieee!
Poison to match my grief comes pouring out my heart,
Cursing the land to burn it sterile and now
Rising up from its roots a cancer blasting leaf and child,
Now for Justice, Justice!—cross the face of the earth
The bloody tide comes hurling, all mankind destroyed.
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Learning that they have lost the trial, the Furies launch into a horrifying and vengeful rant, vowing to pay back all those who have wronged them. In reality, the ancient goddesses are terrified. In losing the trial, they have essentially lost their identity--unable to punish someone whom they believe deserves vengeance, they have been robbed of their purpose in life. The only recourse, in their understanding of the world, is to wreak vengeance on those who have decided against them. They are essentially portrayed as being unwilling to admit that they have been usurped by the "younger gods" and the Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nesciunt. Commodi nec
And now you’d vent your anger, hurt the land?
Consider a moment. Calm yourself. Never
Render us barren, raining your potent showers
Down like spears, consuming every seed.
By all my rights I promise you your seat
In the depths of earth, yours by all rights—
Stationed at hearths equipped with glistening thrones,
Covered with praise! My people will revere you.
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After the Athenian court has rendered a verdict against the Furies, Athena seeks to appease the older goddesses, begging them not to harm Athens. Forever wise and rational, Athena offers the Furies an alternative to taking vengeance on her city, promising that if they do not, she will make them honored, patron goddesses.This passage shows Athena's devotion to her city, as well as her deep understanding of the Furies. Despite having voted against them in the trial, Athena clearly sees that the Furies have been stripped of their purpose in life. By offering them the position of patron goddesses of Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam
This is the life I offer,
It is yours to take.
Do great things, feel greatness, greatly honoured.
Share this country cherished by the gods.
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In order to appease the enraged Furies after they have lost in court, Athena offers them a place as patron goddesses of Athens. Ever tactful and insightful, Athena offers the Furies a chance to leave behind their identity as despised and feared agents of vengeance. Instead, she prophecies that they will be honored, and will do great things for Athens.The story of The Eumenides, we must remember, is also the story of the rise of Athens. As patron goddesses, Athenian citizens believed, the Furies gave the city prosperity and greatness which helped it rise to the pinnacle of the known Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Oc
Your magic is working…I can feel the hate,
The fury slip away…
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Trying to protect her city, Athena works to entice the Furies away from their vengeful plan, and to convince them to become patron goddesses of Athens. Although they are initially skeptical and hostile, the Furies gradually come to accept Athena's offer.This passage is a crucial one, as the Furies finally let go of their identities as wrathful goddesses of vengeance, instead becoming kindly deities of protection. The feeling of their fury "slip[ping] away" is a kind of transformation as they exchange one identity for the other. Officially, they have now changed from the Erinyes (furies) to the Eumenides (kindly ones).
I will embrace
One home with you, Athena,
Never fail the city
…
Spirit of Athens, hear my words, my prayer,
Like a prophet’s warm and kind,
That the rare good things of life
Come rising crest on crest,
Sprung from the rich black earth and
Gleaming with the bursting flash of sun.
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As the Furies sing a prayer for Athens' prosperity, the play begins to come to a close. While before these goddesses were barren monsters of vengeance, now they sing a chant of fertility, harvest, and peace. Through Athena's generous offer and kind words, the Furies have essentially transformed. Although robbed of their identities as embodiments of vengeance, they have instead found different roles in this new world of justice, reason, and hope.It is vital to note that this play ends with a prayer for the prosperity of Athens. Plays in Ancient Greece were exercises in both piety and nationalism, and Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia.
Do you hear how Fury sounds her blessings forth,
How Fury finds the way?
Shining out of the terror of their faces
I can see great gains for you, my people.
Hold them kindly, kind as they are to you.
Exalt them always, you exalt your land,
Your city straight and just –
Its light goes through the world.
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As the play draws to a close, Athena sums up what has happened: the Furies have ceased to be, and in their places are the Eumenides, kindly goddesses who will help Athens to attain greatness and fame. Athena's prophecy would have been tremendously moving for Aeschylus' audiences, who truly believed themselves to be living in a city blessed and protected by the goddess of wisdom.It is also important to understand the references to justice that Athena makes within this passage. She clearly understands that huge "gains" have been made within this play, and urges her people to continue to act Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit.
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