There was another factor, too, which may have helped to give vitality and realism to the rebellious rôle of the ‘tragic’ Erinnyes, especially in Euripides. We shall see[146] that the Apolline doctrine did not abolish every form of compensation. The relatives of a person involuntarily slain were entitled to ‘appeasement,’ were, perhaps, permitted under certain conditions to enter into what is known as ‘private settlement’—though usually before ‘appeasement’ a certain period of exile was necessary. Now if, as some maintain,[147] the ‘appeasement’ depended entirely on the will of the relatives, and if the relatives had to be unanimous in accepting the gifts or presents which constituted ‘appeasement,’ it is clear that one single relative could have extorted enormous sums of money, or otherwise have compelled the manslayer to abide in perpetual exile. We shall argue, later, that the regular duration of exile for manslaughter was one year, and that this custom implies the influence of local control, on the part of judges or magistrates, directed against the right to refuse ‘appeasement’ on the part of a slain man’s relatives. Such a control would naturally have produced irritation and dissatisfaction which, again, might have been reflected in men’s conception of the Erinnyes. We shall see that at least one legend of Orestes conceived his deed as involuntary kin-slaying. It was probably this legend which represented some of the Furies as still implacable when the Areopagus trial had declared Orestes ‘not guilty,’ or rather, immune from further punishment.[148]