IN gratitude for his acquittal, Orestes dedicated an altar to Warlike Athene; but the Erinnyes threatened, if the judgement were not reversed, to let fall a drop of their own hearts’ blood which would bring barrenness upon the soil, blight the crops, and destroy all the offspring of Athens. Athene nevertheless soothed their anger by flattery: acknowledging them to be far wiser than herself, she suggested that they should take up residence in a grotto at Athens, where they would gather such throngs of worshippers as they could never hope to find elsewhere. Hearth-altars proper to Underworld deities should be theirs, as well as sober sacrifices, torchlight libations, first-fruits offered after the consummation of marriage or the birth of children, and even seats in the Erechtheum. If they accepted this invitation she would decree that no house where worship was withheld from them might prosper; but they, in return, must undertake to invoke fair winds for her ships, fertility for her land, and fruitful marriages for her people-also rooting out the impious, so that she might see fit to grant Athens victory in war. The Erinnyes, after a short deliberation, graciously agreed to these proposals.
b. With expressions of gratitude, good wishes, and charms against withering winds, drought, blight, and sedition, the Erinnyes-henceforth addressed as the Solemn Ones-bade farewell to Athene, and were conducted by her people in a torchlight procession of youths, matrons, and crones (dressed in purple, and carrying the ancient image of Athene) to the entrance of a deep grotto at the south-eastern angle of the Areiopagus. Appropriate sacrifices were there offered to them, and they descended into the grotto, which is now both an oracular shrine and, like the Sanctuary of Theseus, a place of refuge for suppliants.
c. Yet only three of the Erinnyes had accepted Athene’s generous offer; the remainder continued to pursue Orestes; and some people go so far as to deny that the Solemn Ones were ever Erinnyes. The name ‘Eumenides’ was first given to the Erinnyes by Orestes, in the following year, after his daring adventure in the Tauric Chersonese, when he finally succeeded in appeasing their fury at Carneia with the holocaust of a black sheep. They are called Eumenides also at Colonus, where none may enter their andent grove; and at Achaean Cerynea where, towards the end of his life, Orestes dedicated a new sanctuary to them.
d. In the grotto of the Solemn Ones at Athens-which is closed only to the second- fated, that is to say, to men who have been prematurely mourned for dead-their three images wear no more terrible an aspect than do those of the Underworld gods standing beside them, namely Hades, Hermes, and Mother Earth. Here those who have been acquitted of murder by the Areiopagus sacrifice a black victim; numerous other offerings are brought to the Solemn Ones in accordance wit Athene’s promise; and one of the three nights set aside every month for the Areiopagus for the hearing of murder trials is assigned to each of them.
e. The rites of the Solemn Ones are silently performed; hence the priesthood is hereditary in the clan of the Hesychids, who offer the preliminary sacrifice of a ram to their ancestor Hesychus at his hero-shrine outside the Nine Gates.
f. A hearth-altar has also been provided for the Solemn Ones: Phlya, a small Attic township; and a grove of evergreen oaks is sacred to them near Titane, on the farther bank of the river Asopus. At the Phlyan festival, celebrated yearly, pregnant sheep are sacrificed, libations of honey-water poured, and flowers worn instead of the usual myrtle wreaths. Similar rites are performed at the altar of the Fate which stands in the oak-grove, unprotected from the weather.
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1. The ‘hearts’ blood’ of the Erinnyes, with which Attica was threatened, seems to be a euphemism for menstrual blood. An immemorial charm used by witches who wish to curse a house, field, or barn is to run naked around it, counter-sunwise, nine times, while in a menstrual condition. This curse is considered most dangerous to crops, cattle, and children during an eclipse of the moon; and altogether unavoidable if the witch is a virgin menstruating for the first time.
2. Philemon the Comedian did right to question the Athenian identification of the Erinnyes with the Solemn Ones. According to the more respected authorities, there were only three Erinnyes: Tisiphone, Alecto and Megaera, who lived permanently in Erebus, not at Athens. They had dogs’ heads, bats’ wings, and serpents for hair; yet, as Pausanias points out, the Solemn Ones were portrayed as august matrons. Athene’s offer, in fact, was not what Aeschylus has recorded; but an ultimatum from the priesthood of Zeus-born Athene to the priestesses of the Solemn Ones-the ancient Triple-goddess of Athens-that, unless they accepted the new view of fatherhood as superior to motherhood, and consented to share their grotto with such male underworld deities as Hades and Hermes, they would forfeit all worship whatsoever, and with it their traditional perquisites of first-fruits.
3. Second-fated men were debarred from entering the grotto of the Underworld goddesses, who might be expected to take offence that their dedicated subjects still wandered at large in the upper world. A similar embarrassment is felt in India when men recover from a deathlike trance on their way to the burning ghat: in the last century, according to Rudyard Kipling, they used to be denied official existence and smuggled away to a prison colony of the dead. The evergreen oak, also called the kern-oak, because it provides the kern-berries (cochineal insects) from which the Greeks extracted scarlet dye, was the tree of the tanist who killed the sacred king, and therefore appropriate for a grove of the Solemn Ones. Sacrifices of pregnant sheep, honey, and flowers would encourage these to spare the remainder of the flock during the lambing season, favour the bees, and enrich the pasture.
4. The Erinnyes’ continued pursuit of Orestes, despite the intervention of Athene and Apollo, suggests that, in the original myth, he went to Athens and Phocis for purification, but without success; as, in the myth of Eriphyle, Alcmaeon went unsuccessfully to Psophis and Thesprotia. Since Orestes is not reported to have found peace on the reclaimed silt of any river-unless perhaps of the Scamander-he will have met his death in the Tauric Chersonese, or at Brauron.
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