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 invasion it seems to have been the only organ of the constitution which held firm, and consequently for the next seventeen years it exercised a predominant influence over Athens. In the year 461–460, three years before this play, its political powers were severely cut down by the democratic party led by Ephialtes, but its jurisdiction in cases of blood-pollution was left. If we ask what the political bearing of the Eumenides was, in a time of fierce party feeling, the answer is not hard to find. Aeschylus preaches reconciliation (pp. 45, 48) and magnifies the original function of the Areopagus, which it still retains.

P. 38, l. 751. One thrown pebble: A proverb referring to the pebble or stone of the sea-shore used for voting. (Cf. p. 37, l. 741).

P. 38, l. 754. An Argive alliance was traditional in Athens. However, after this one passionate speech we almost forget Orestes. His case has raised an issue so much greater than itself.

Pp. 39 ff., ll. 792–890. Athena's speeches. It is difficult to say what particular plea of Athena's won the Erînyes over, and transformed them to "Eumenides (Kindly Ones)." The effect of her patience and persuasion was cumulative. But l. 885 gives the essential test: "Do they believe in Persuasion, which is the gift of Zeus and the office of Athena?" That is, "Do they admit that there is a place in the Law for reason and understanding?" If so, they will accept their new position, expressing a truer law than the old.

P. 39, l. 897. The Younger Gods are the Gods of the new dispensation, the followers of Zeus.