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communicate the importance and necessity for structure. As human beings, we are all
faced with difficult decisions, and without proper methods of coping with them, we
unavoidably fall into a never-ending circle of vengeance that benefits no one.
Throughout the Oresteia, justice seems to come in the form of revenge. Cassandra
foreshadows its presence in future events when she states, we two must die, yet die not
vengeless by the gods, for there shall come one to avenge us also, born to slay his mother,
and to wreak death for his fathers blood (Aeschylus, p. 76 1279 1281). The doer of a
certain crime should be punished appropriately based on the damage he initially caused.
This is the type of justice supported in the Oresteia. Clytemnestra offers an explanation to
the Chorus, describing how Agamemnon slaughtered like a victim his own child
(Aeschylus, p. 81 1417). She then challenges the Chorus, asking them, Were you not
bound to hunt him then clear of this soil for the guilt stained upon him? (Aeschylus, p.
81 1418 1420). A particularly interesting aspect of Clytaemestras murder is her need to
justify the reason for her crime, and a denial of responsibility for it. She states:
These being the facts, elders of Argos assembled here, be glad, if it be your pleasure; but
for me, I glory. Were it religion to pour wine above the slain, this man deserved, more
than deserved, such sacrament. He filled our cup with evil things unspeakable and now
himself has drunk it to the dregs. (Agamemnon, 1393-1398)
Clytaemestra believes that she is a heroine for having killed Agamemnon, and even
deserving of glory. She asserts that her actions were warranted because of
Agamemnons transgressions, fill(ing) our cup with evil things unspeakable, and that
she merely carried out the fate he deserved. After the Chorus reproaches her for being so
arrogant, she retorts, You can praise or blame me as you wish; it is all one to me. That
man is Agamemnon, my husband; he is dead; the work of this right hand that struck in
mothers life but failing to take action in response to the crime perpetrated against his
father. Regardless of which decision he makes, Orestes must ultimately face a drastic
consequence. The Chorus comforts the reader into believing that acts of revenge are not
barbaric, they are rightful occurrences in the justice system. This type of action maybe
seen as honorable or socially acceptable, but the truth is it accomplishes nothing. When
an avenger brings justice through murder, he places a target on his own back. The Furies
now hunt Orestes as they tell him, you must give back for her blood from the living man
red blood of your body to suck (Aeschylus, p. 144 264 265). The blood simply fuels
the never-ending cycle; it gives it strength.
Despite Clytaemestras and Orestes attempts to avoid guilt for the murder of their
family members by declaring themselves as instruments of fate and bringing up the
indiscretions of their victims, neither of them escape without feeling the consequences of
their crimes. For murdering her husband, Clytaemestra must suffer by being murdered
by the hand of her son, and Orestes pays for his mothers murder by being pursued
relentlessly by the Furies, until Apollo intervenes. Because of ties to murdered family
members, both Clytaemestra and Orestes are motivated to take action to vindicate their
fallen kin, but in doing so, are forced to commit egregious acts against other members of
their family. For the house of Atreus, the crimes of the past create an endless cycle of
violence driven by the relations each aggressor has to their murdered relatives.
Ultimately, it is the desire for vengeance that leads to every characters downfall.
The Oresteia is a perfect literary representation of what happens when you have a
justice system using irrational processes. There seems to be no end, and no lasting
satisfaction, since revenge is based on the premise that blood can only be washed away
by more blood. In this sense, justice is an illusion. Revenge serves as retribution for an
individual, not a society. In the final play, The Eumenides, Aeschylus makes the transition
to a more societal form of justice. The Furies hunt Orestes because he has killed his
mother. They represent the older, culturally accepted views, that a man who has killed
must be killed, however both Apollo and Athena will not let it happen. Athena feels that
more people must hear his case and so we finally see a shift in the perceptions of justice.
Athena states, Wrong must not win by technicalities, as she denies the Furies their
vengeance (Aeschylus, p. 150 432). In these lines, Athena finally realizes what justice
should strive to be. The wrongdoing of an individual should not be permitted simply
because he feels a right to commit it out of retribution. The trial that proceeds between
the Furies and Orestes offers us a visually represented switch from revenge as justice, to
suitable punishment as justice. An individual considered guilty has the right to be tried
and heard. Specifically in the Oresteia, the decision comes down to Athenas vote, and
while she gives a trivial reason for absolving Orestes, it is a step in the right direction for
justice. Problems can finally be settled without bloodshed. The trial system is a cork in
the bloody spout of revenge.
Oresteia comments on how justice comes to be in certain societies. Cultural
influence is hugely important to how a society views justice. If revenge is condoned as
proper retribution, then individuals within that society will act accordingly. When
revenge is sought out in the form of a court procedure, individuals will seek that type of
justice (as is evident in todays society). The eye-for-an-eye system shown initially in the
Oresteia benefits the immediate doer, but there is no end to the madness. Aeschylus is
trying to show us that the more human emotion involved in a decision, the more there is a
need for structure or a set of rules to govern the decisions made by that individual. We as
humans live together, we do not live alone, and so our actions when seeking the
punishment of another needs to benefit society as a whole.
WORK CITED
Aeschylus, . Oresteia. Chicago: The University of Chicago, 1953. Print.