In regard to the second question, concerning the distinction between just and unjust slaying amongst the Achaeans, we have indicated some evidence for this distinction in the public approval which greeted the vengeance of Orestes,[72] in the sentiments of the Aetolians concerning Meleager,[73] in the scruples felt by one of the suitors in regard to a conspiracy against the life of Telemachus,[74] in the approval given by Eupeithes,[75] and also, apparently, by the goddess Athene,[75] to the vengeance plotted for the slaying of the suitors. A distinction between the indiscriminate slaying of enemies which was permitted in war and the personal vendetta which was restricted to the person of the murderer, in peace, is illustrated by the contrast with normal modes of vengeance exhibited by the act of Akamas who avenged his brother’s death on Promachos, and not on Ajax, the actual slayer.[76] Pausanias[77] says that before the time of Theseus, and the establishment of the Delphinium court, there was no distinction between just and unjust slaying, and that ‘every manslayer had to flee for his life.’ This statement does not altogether harmonise with our conception of Homeric Greece. It does not take into account the control of Pelasgian tribes and the influence of public opinion amongst the Achaeans. His remarks are, we think, much more appropriate to the post-Homeric period when society was in a state of disintegration. Yet in regard to the Achaeans, we must point out that their sentiments or ideals of vengeance may not always have coincided with their acts. The arbitrariness of military control, the presence of subjects outside the caste, the necessity felt by the Achaeans of supporting their own side in every dispute, make the period of their domination an epoch to which the words of Pausanias are not entirely inapplicable.