NOTES
punish sin: they have no other function, and therefore are repugnant to the Gods—much as a hangman or a mediaeval torturer is, or was, repellent to ordinary society. Unjustly, since he was only doing his appointed duty.
P. 17, l. 356. The Foe within the Dwelling. A murderer is one who behaves like the enemy inside his own household.
P. 20, l. 400. Athena comes from Sigêum in the neighbourhood of Troy, which in the time of Aeschylus had long been part of the Athenian Empire. Tradition said that it had been given by the Greek army to the "Sons of Theseus" (the Athenians) for their services in the Trojan War.
P. 20, ll. 404 f. In the MS. two alternative lines are given, one to be used if Athena entered flying ex machina through the air, the other if it was more convenient for her to enter on a chariot. I have chosen the first. (The other may be translated:
Thence came I speeding, these young steeds of war
Impetuous yoked beneath my fiery car.)
Pp. 20–22, ll. 415–435. The dialogue between Athena and the Furies is significant. They state their position impressively: to ordinary gods and mortals they are abominable, but Night loves them and "the wronged ones in the darkness" see in them their prayers personified. On the other hand, Athena's question in l. 426, "What motive had he?" is just what they cannot answer or consider. "He has sinned; smite him," is the whole of their doctrine.
This explains the point about the oath. The Furies follow the old ordeal by oath: the only trial permitted
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