[243] _Arrangement._—Croiset gives: protagonist, Orestes; deuteragonist, Apollo; tritagonist, Athena, priestess, ghost of Clytæmnestra. This _grouping_ is certainly right, but it is not easy to suppose that the part of Athena was given to the tritagonist. It seems better to give Athena, etc., to the protagonist, Apollo to the second, and Orestes to the third actor. [244] Probably the _eccyclema_ was used. See pp. 66-8. [245] vv. 517-9:— ἔσθ’ ὅπου τὸ δεινὸν εὖ καὶ φρενῶν ἐπίσκοπον δεῖ μένειν καθήμενον. [246] The actual rule of the Areopagite Court was that if the votes were even the defendant was acquitted. This rule was explained as derived from the “Vote of Athena” in the trial of Orestes. It seems then that Athena’s vote here makes inequality, not equality. Therefore her pebble is not put into either urn, but laid between them. [247] It is implied by the title of the drama that they assume the title Eumenides or “Gracious Ones,” but this title is not used in the play itself. Their most usual name was Σεμναί, “Awful Ones”. [248] v. 644. [249] In her great speech to the court she plainly adopts the language of the Furies. See below. [250] v. 747: ἡμῖν γὰρ ἔρρειν, ἢ πρόσω τιμὰς νέμειν. [251] Dr. Verrall (_Introduction_ to his edition, pp. xxxii, xxxiii) explains the reconciliation of the Furies as the result of a mystic revelation conveyed not in words but through a kind of spiritual magnetism exercised by Athena when she draws near to them at v. 886 (he notes the break in syntax at this point); such an influence could not be shown forth in words—it is too sacred and mysterious. But if a poet does undertake to dramatize the truths of religion, he must do so in dramatic form; he ought not suddenly to throw up his task. Several places in Æschylus can be found where he does put such ideas into words. [252] This appears to me certain from Athena’s language to the court, but the reader should not suppose that the Furies say so definitely; they acquiesce. [253] vv. 696-8. [254] This vital point is admirably demonstrated by Dr. Verrall on v. 1046. [255] This number is not certain. It is probably an under-statement. [256] ποδαπὸς ὁ γύννις; [257] ἐνθουσιᾷ δὴ δῶμα, βακχεύει στέγη. [258] βρῦτον. [259] _On the death of Kirk-White_: “’Twas thine own genius gave the fatal blow,” etc. The fiery verse, ὅπλων ὅπλων δεῖ· μὴ πύθῃ τὸ δεύτερον, recalls the famous line: “A horse, a horse! My kingdom for a horse!” [260] _Frogs_, 911-3. [261] Meineke, II, p. 1177. [262] οἱ θεῶν ἀγχίσποροι οἱ Ζηνὸς ἐγγύς ὧν κατ’ Ἰδαῖον πάγον Διὸς πατρῴου βωμός ἐστ’ ἐν αἰθέρι, κοὔπω σφιν ἐξίτηλον αἷμα δαιμόνων. Cp. Plato, _Republic_, 391 E. [263] _Oration_ 52. [264] Only one has survived, that of Sophocles. [265] _Titus Andronicus_, II, i. 5-7. [266] _Frogs_, 924-5. [267] _Ag._ 494-5. In spite of Dr. Verrall’s ingenious remarks, it seems best to take this phrase in the traditional way, as a mere extravagance.