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 pliant, that is, of him who believes and repents and prays. It is noteworthy, indeed, that Paul made one great concession to primitive thought which Aeschylus had entirely rejected. When Orestes is pardoned by the will of Zeus, the Furies yield; the Law is deemed to to be satisfied; there is no talk of its demanding to be paid off with another victim. But in Paul, when man is to be forgiven, the sin still claims its punishment, the blood will still have blood; and the only way to appease it is for the Divine King, himself or his son, to "die for the people." Thus the pollution is cleansed and sin duly paid with blood, though it happens to be the blood of the innocent. Aeschylus, as a poet, was familiar with that conception. He knew how Codrus died, and Menoikeus and Macaria, how Agamemnon and Erechtheus and other kings had given their children to die. But for him such practices belonged to that primitive and barbaric world which Hellenic Zeus had swept away, so he hoped, for ever.

A modern reader is more likely to ask why, if Orestes only fulfilled the command of Zeus, he should be punished at all. Why is s there any talk of suffering and forgiveness? The answer is quite straightforward. He has after all broken the Law; he has offended against Themis and Moira, and he must suffer. In modern language, a man who kills his mother, even if he is amply justified in doing so, is bound to suffer acute grief and distress; if he did not, he would really deserve to be punished. It is only in the end that Zeus can overrule and make good, just as he did with Io and with Prometheus. It is in the end, after suffering and struggle, after