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Furies

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Furies

"Furies" redirects here. For other uses, see Furies (disambiguation).


In Greek mythology the Erinyes (/ɪˈrɪniˌiz/;[1] Ἐρῑνύες [ῠ], pl. of Ἐρῑνύς [ῡ], Erinys; literally "the avengers" from Greek ἐρίνειν "pursue, persecute" [sometimes referred to as "infernal goddesses" (Greek χθόνιαι θεαί)]) were female chthonic deities of vengeance. A formulaic oath in the Iliad invokes them as "those who beneath the earth punish whosoever has sworn a false oath".[2] Burkert suggests they are "an embodiment of the act of self-cursing contained in the oath".[3] They correspond to the Furies or Dirae in Roman mythology.[4]

According to Hesiod's Theogony, when the Titan Cronus castrated his father Uranus and threw his genitalia into the sea, the Erinyes as well as the Meliae emerged from the drops of blood when it fell on the earth (Gaia),[5] while Aphrodite was born from the crests of seafoam. According to variant accounts,[6][7][8][9] they emerged from an even more primordial level—from Nyx, "Night", or from a union between air and mother earth.[10] Their number is usually left indeterminate. Virgil, probably working from an Alexandrian source, recognized three: Alecto ("unnameable" who appeared in Virgil's Aeneid), Megaera ("grudging"), and Tisiphone ("vengeful destruction"). Dante followed Virgil in depicting the same three-charactered triptych of Erinyes; in Canto IX of the Inferno they confront the poets at the gates of the city of Dis.

Description

The Erinyes live in Erebus and are older than any of the Olympians. Their task is to hear complaints brought by mortals against the insolence of the young to the aged, of children to parents, of hosts to guests, and of householders or city councils to suppliants - and to punish such crimes by hounding culprits relentlessly. The Erinyes are crones, with snakes for hair, dog's heads, coal black bodies, bat's wings, and blood-shot eyes. In their hands they carry brass-studded scourges, and their victims die in torment.[11]

In literature

The Erinyes form the Chorus and play a major role in the conclusion of Aeschylus's dramatic trilogy the Oresteia. In the first play, Agamemnon, King Agamemnon returns home from the Trojan War, where he is slain by his wife, Clytemnestra, who wants vengeance for her daughter Iphigenia, who was sacrificed by Agamemnon in order to obtain favorable winds to sail to Troy. In the second play, The Libation Bearers, their son Orestes has reached manhood and has been commanded by Apollo’s oracle to avenge his father‘s murder at his mother’s hand. Returning home and revealing himself to his sister Electra, Orestes pretends to be a messenger bringing the news of his own death to Clytemnestra. He then slays her and her lover Aegisthus. Although Orestes’ actions were what the god Apollo had commanded him to do, Orestes has still committed matricide. Because of this, he is pursued and tormented by the terrible Erinyes, who demand yet further blood vengeance. At Delphi, Orestes has been told by Apollo that he should go to Athens to seek the aid of the goddess Athena. In Athens, Athena arranges for Orestes to be tried by a jury of Athenian citizens, with herself presiding. The Erinyes appear as Orestes’ accusers, while Apollo speaks in his defense. The trial becomes a debate about the necessity of blood vengeance, the honor that is due to a mother compared to that due to a father, and the respect that must be paid to ancient gods like the Erinyes compared to the newer generation of Apollo and Athena. The jury vote is evenly split. Athena participates in the vote and chooses for acquittal because, having been born of no woman, she always sides with the man. Athena declares Orestes acquitted. Despite the verdict, the Erinyes threaten to torment all of Athens' inhabitants and to poison the surrounding countryside. Athena, however, offers the ancient goddesses a new role, as protectors of justice, rather than vengeance, and of the city. She persuades them to break the cycle of blood for blood (except in the case of war, which is fought for glory, not vengeance). While promising that the goddesses will receive due honor from the Athenians and Athena herself, she also reminds them that she possesses the key to the storehouse where Zeus keeps the thunderbolts that defeated the other older gods. This mixture of bribes and veiled threats satisfies the Erinyes, who are then led by Athena in a procession to their new abode. The "Furies" are now addressed as "Semnai" (Venerable Ones), as they will now be honored by the citizens of Athens and ensure the city's prosperity.

Epithet

In Euripides' Orestes they are called[12] with the Eumenides (Εὐμενίδες, pl. of Εὐμενίς; literally "the gracious ones" but also translated as "Kindly Ones").[13] This is because it was considered unwise to mention them by name (for fear of attracting their attention), the ironical name is similar to how Hades, God of the dead is styled Pluton, or Pluto, "the Rich One'.[11]

Interpretation

In Sophocles's play, Oedipus at Colonus, it is significant that he comes to his final resting place in the grove dedicated to the Erinyes. It shows that he has paid his penance for his blood crimes, as well as come to integrate the balancing powers to his early over-reliance upon Apollo, the god of the individual, the sun, and reason. He is asked to make an offering to the Erinyes and complies, having made his peace.[original research?]

Notes

References

  • Aeschylus, "Oresteia" Trans. Lloyd-Jones. Lines 788–1047.
  • Online Text: Perseus Project. Tufts University.
  • Homer, Iliad xiv.274–9; xix.259f.
  • Virgil, Aeneid vii, 324, 341, 415, 476.
  • Burkert, Walter, 1977 (tr. 1985). Greek Religion (Harvard University Press).
  • Scull, S A. Greek Mythology Systematized. Philadelphia: Porter & Coates, 1880. Print.
  • Wilk, Stephen R. Medusa: Solving the Mystery of the Gorgon. Oxford: Oxford University Press, 2000. Google Book Search. Web. 24 October 2011.
  • Littleton, Scott. Gods, Goddesses, and Mythology, Volume 4. Marshall Cavendish Corporation, 2005. Google Book Search. Web. 24 October 2011.
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