Hope for New Order
Declaring a man’s innocence is a form of justice, one that ultimately leads the city of Athens to order. When one commits acts of violence, a fair trial is given to the individual in order to judge whether they are guilty or innocent. Throughout the play, the readers witness Orestes’s discharge after being tried for matricide; his innocence fosters new hope and order for the city of Athens. In Aeschylus’, Oresteia, the acquittal of Orestes provides a just resolution of tragic events through the elimination of violence for violence, the new role of the Furies within the Athenian society and ultimately, the restoration of order through a structured legal system.
In the beginning of the play, one is able to recognize the wicked curse that plagues the House of Atreus. The House of Atreus is under a curse that began with a dispute between two brothers, Atreus and Thyestes. Atreus slaughtered Thyestes’s children and served them as a feast. Thyestes unknowingly devoured his own children and in result, condemns a curse within the House of Atreus. One act of violence will foreshadow a continuous cycle of violence and revenge upon the House of Atreus. A sense of fear is evoked through the beginning speech of the watchman as he depicts a clear vision of adversity to arise. In his speech, the watchman portrays his glory in Agamemnon’s return from Troy, however speaks of misfortune that he is not able to express. The watchman describes his fear of future events,
“Whenever I find myself shifting my bed about at night, wet with dew, unvisited by dreams-because fear instead of sleep stands at my side to stop my eyes closing fast in slumber- and whenever I think to sing or to hum, dispensing this remedy from music against sleep, then I weep in lament for this house’s misfortune; it is not managed for the best as it was before” (Aeschylus, Oresteia: Agamemnon, lines 14-20).
The watchman’s speech is significant towards the theme of the play and foreshadows the events to come. He is correct in his speech as a continuous cycle of revenge and violence occurs throughout the play. Aeschylus reveals that when one kills, the solution is to kill yet again in order to avenge one’s death, an analogy that is depicted as blood for blood. As a reader, one is able to witness this vicious cycle for the first time in Agamemnon’s death by the hands of Clytemnestra through Aegisthus’s role to avenge his father’s transgressions. As a result, Orestes avenges his father death, Agamemnon, by killing his own mother Clytemnestra, and her lover, Aegisthus. It is clear that these acts of violence generate a bloodbath within the House of Atreus. When one commits an act of murder, another murderous plot is foreshadowed, therefore creating an endless circle of deaths. Despite the tragic events, order is resolved through the intervention of the gods. The Greek goddess, Athena, offers Orestes a fair trial despite his act of violence and she even provides him with the opportunity to defend himself. It is evident that Athena favours Orestes’s position because she supports the dominant male figure in society, Zeus, since he gave birth to her and she was devoid of a mother figure. In addition, her support towards Orestes’s innocence is to ultimately diminish the murderous plots. Given the evidence of Orestes, it is clear that his act is justified as a man in order to protect his father’s legacy and honor his father’s death. It is evident that without the trial of Orestes, the savage cycle of revenge would continue to surface. The continuous cycle will cause not only pain and suffering on many mortals through endless deaths, but also the structure of society. If Orestes did not obtain his innocence, the fear of disorder upon his city would be a likely factor. Innocence allows Orestes to return to the city of Argos as a new king, thus continues his father’s legacy and order. Therefore, Athena’s decision to give Orestes an acquittal is justified as it puts an end to the continuous cycle of revenge and leads to an optimistic future of order.
Throughout the play, The Furies are depicted as being evil and brutal creatures. They believe in their own form of justice and curse those who do not obey. In their perspective, a man who commits a great sin such as matricide must suffer severe consequences. One is able to observe the great fear that The Furies present through their role in condemning Orestes for his act of violence. Mortal men such as Orestes fear the Furies due to their horrific appearance and wrath on those who commit sins. It is evident that Orestes encounters the possibility of the Furies’ wrath when he commits matricide of his own mother, Clytemnestra. The Furies foreshadow the great punishment that awaits Orestes as a result of killing Clytemnestra, “Certainly there is a law that bloodshed dripping to the ground demands another blood. The havoc from those who slain before shouts the Fury on who brings fresh ruin upon ruin” (Aeschylus, Oresteia: Libation Bearers, lines 400-404). The Furies wrath entails a ghastly disease upon Orestes and to not be accepted by any society. The Furies evoke a great sense of fear in mortals as they do not let those who commit crimes to remain unpunished. In addition to The Furies’ power of fear, the group of men are outcasts in society through Zeus’ commands. As a reader, one is able to view the rejection of their presence in the third play, Eunimedes. The Prophetess, Apollo’s priestess, enters the temple of Apollo and escapes due to the horrific appearance of the Furies. She describes her fear as, “Terrifying to describe and to see with one’s eyes – things send me back out of Loxias’ house, so that I have no strength and cannot stand upright. I am running on my hands, without the quickness of my feet and legs” (Aeschylus, Oresteia: Eumenides, lines 34-37). The appearance of the Furies is not pleasing to any individuals as the group of men look as if gorgon creatures with dark and repulsive eyes. It is clear that the Furies appearance and great power to evoke fear in justice is not accepted by society. However, the group of men’s great wisdom and ability to associate fear with justice is accepted by the Greek goddess, Athena. Athena recognizes that The Furies who represent old order are essential in the creation of the new order in the Athenian society. She offers the group of men a role as Greek gods of peace and goodness in Athens as she states, “I here give you my promise, in all right, that you shall have an abode, a hidden place, in a land that is righteous, seated on gleaming thrones by your altar- hearths, richly in honour from these citizens” (Aeschylus, Oresteia: Eumenides, lines 802-806). Athena proposes a new role to the Furies which defer the group of men from hatred and destruction towards peace and offering. It is evident that the Furies’ transition from evil to using their powers for good reason and justice will be the ultimate force to establish new order in Athens. The Greek goddess understands that the Furies are powerful figures for Athens. The Furies exemplify ancient wisdom, but also evoke fear in justice to those who disobey. Aeschylus portrays that violence, fear and punishment are critical tools to foster the right of justice. In one perspective, one is able to view this integration as a means in order to create a new system of order, the old rules and justifications must apply. Athena’s decision to provide the Furies with positions of authority in Athens will end the danger of the new gods abandoning the old ways. Athena sustains a wise intelligence as she recognizes that the Furies exemplify truth and speech. The Furies provide an ancient wisdom beyond the years of Apollo and Athena, one that is necessary to integrate these forces to maintain the new order in Athens. Therefore, the vital aspect of new order is the integration of past rules and events. It is significant to integrate the new and old customs in order to strengthen the relationship between civilizing mortals and Greek god figures. The combination of new and old order creates a society based on structure and equality, constructing new hope for justice and order in Athens.
It is evident that Orestes’s innocence is used to reach Athena’s goal to establish new order. The trial of Orestes not only prevents the continuous cycle of revenge, but also progresses towards social order and civilization. Aeschylus portrays the trial of Orestes’s matricide as the first homicide case in the court of Athens that opens the opportunity for debate and justice. The trial is structured through two opposing sides, Apollo and The Furies. The evidence is provided and a verdict is decided by a jury of citizens. The matter of debate is accepted in this system and the opposing forces are able to speak of their own moral codes to verify one’s innocence. It is ironic that throughout the play, silence is a continuing factor that prevents individuals to speak of the truth. However, the trial of Orestes provides citizens with the right to speak and ability to reveal the truth in hope of attaining a resolution. On one side, Apollo believes that Orestes is justified in killing his own mother, Clytemnestra, in order to avenge his father’s death and protect his legacy within the city of Argos. Apollo states that he believes in the bond of a sacred marriage, thus, punishing Orestes and not the other act of violence by Clytemnestra is simply wrong. On the other hand, The Furies portray hatred towards Orestes’s murderous action and desire Orestes to be punished for his acts of violence. The group of men justify that Orestes betrayed his own mother as she is his nurturer and his own blood. The Furies state their willingness to defeat Orestes and how the trial will prove justice as,
“You must repay us with gruel of red to slurp from your limbs where you live, I shall want my food from you by drinking this grim draught. And when I have withered you I will lead you off, below, alive, to pay penalty for the matricide and its horror” (Aeschylus, Oresteia: Eumenides, lines 264-268).
Once again, the Furies defend their belief of what is right and use fear to foster justice, which is vital to any crime committed. Athena listens to the opposing forces and casts her vote in favour of Orestes; however, she also allows a jury of citizens to decide upon Orestes’s innocence. Athena selects citizens as her jury as she proclaims,” But since this matter has descended suddenly upon us here, [I shall appoint] judges for murder cases, with respect for oaths under ordinance which I shall lay down for all time, with no transgression of their oath through unjust minds” (Aeschylus, Oresteia: Eumenides, lines 482-489). The Greek goddess believes that the citizens have the right to make ethical judgements given the evidence against and for Orestes. The verdict frees Orestes of his crime and Athena ultimately ends the curse on the House of Atreus. One is able to view that Athena’s offer to provide a fair trial for Orestes guides society into new order. Justice seems to be served through Athena’s power of using the tragic events of the House of Atreus as a platform towards order and legal institution. In result, the wicked curse on the House of Atreus leads to great victory for civilization and order. Violence continues to dominate the House of Atreus through generations until the intervention of the gods. The curse on the House of Atreus allows the first homicide court case in Athens, which discovers the meaning of justice and debate on acts of violence. Aeschylus allows the audience to depict a history of savagery and destruction that transforms into a structured and rational order for Athens. The trial allows future citizens of society to approach and resolve complex court cases through debate and reason. It is justified that Orestes case exemplifies great complexity in terms of what is right or wrong in acts of violence. Therefore, in order to provide justice to a court case, a trial and the wisdom of citizens is required to deal with these complexities. Discussion through debate is vital when encountering intricate court cases in order to reach a just resolution. Within the trial of Orestes, the judge, Athena and the jury of citizens provide a structure that portrays justice and equality to citizens and ultimately, restore new order.
Thus, the acquittal of Orestes act of violence depicts a just resolution to the cycle of revenge through the end of violence for violence, the optimistic roles of the Furies in the Athenian society and also the creation of new order and legal institutions. The elimination of violence for violence allows society to end the tragic cycle of revenge. The Furies new roles of peace and protection constructs a society to ensure the old justifications will apply towards new order. The ability to allow the role of debate and structure establishes a society that forms a structured legal institution. When one commits acts of violence, the outcome seems to bring misfortune to those who commit such acts. However, such tragedies must be accomplished in order to benefit the future of a society’s order.