Next, this different justice is the modification within the standing of women and also the validating of patriarchy. The only real purpose of the previous revenge ethic was to defend the holiness of the filial bond, clearly declared by the Furies once they catch up with Orestes at Athena's shrine: "Every mortal who outraged god or guest or loving parent: / each receives the pain his pains exact" (Eumenides, 269-70). Clytemnestra does not invite the wrath of the Furies for killing Agamemnon, for" that murder would not destroy one's flesh and blood" (Eumenides, 210). Orestes, on the opposite hand, is unrelentingly chased by these ancient deities, who will stop only when he is made to pay "agony / for mother-killing agony" (Eumenides, 266-67).
…show more content…
The Furies who govern over this order are submissive to no alternative god, for, as they claim, "The Fates who gave us power made us free" (Eumenides, 352). They are moved to action by matricide, however, they stay indifferent to the killing of a husband by his wife. However, when this state of affairs, "where justice and bloody slaughter are the same" (Eumenides, 184) offers thanks to a more evolved style of justice concluding with the trial at the Areopagus, the forces of the social system, too, win the day. Apollo's arguments in defense of Orestes are intensely patriarchal, it supported the elemental notion that a woman's life is worth less than that of a man’s life. There are several inconsistencies in his forceful justification of Clytemnestra’s murder. For instance, he abuses the Furies for their wicked blood-thirsty ethic, the endless cycle of revenge they arranged in motion, nonetheless once they ask him why he commanded Orestes to kill his mother, he nonchalantly admits that he "commanded him to avenge his father, what of it?" (Eumenides,
The Furies who govern over this order are submissive to no alternative god, for, as they claim, "The Fates who gave us power made us free" (Eumenides, 352). They are moved to action by matricide, however, they stay indifferent to the killing of a husband by his wife. However, when this state of affairs, "where justice and bloody slaughter are the same" (Eumenides, 184) offers thanks to a more evolved style of justice concluding with the trial at the Areopagus, the forces of the social system, too, win the day. Apollo's arguments in defense of Orestes are intensely patriarchal, it supported the elemental notion that a woman's life is worth less than that of a man’s life. There are several inconsistencies in his forceful justification of Clytemnestra’s murder. For instance, he abuses the Furies for their wicked blood-thirsty ethic, the endless cycle of revenge they arranged in motion, nonetheless once they ask him why he commanded Orestes to kill his mother, he nonchalantly admits that he "commanded him to avenge his father, what of it?" (Eumenides,