During ancient times, the Greeks would turn to the gods for advice and intervention when presented with a problem whether it was to bring the rain to save their crops so that their families could eat or in the case of Oresteia, to decide whether or not a person accused of murder was truly guilty. The goddess they often turned to for guidance was the goddess Themis whose “ability to foresee the future enabled her to become one of the oracles at Delphi, which in turn led to her establishment as the goddess of divine justice” (Swatt, “Themis, Goddess of Justice”). Daughter of one of the Titans, Themis also represented the natural and moral order as well as the law and undisputed order, also known as divine right (Greek Mythology, “Themis”). In other words, Themis is the Justice Oresteia mentions in Aeschylus’s trilogy for she is the one who wrote the laws that the Greeks were given to live by (Greek Mythology, “Themis”).
In his trilogy Oresteia, Aeschylus’s Oresteia, as noted previously, mentions Justice whom he proclaimed was at his side when he murdered his mother and her lover, “While I still have my sanity, know this:/ I killed my mother with Justice at my side” (The Libation Bearers, 1026-1027). By proclaiming that Justice was on his side, Oresteia hopes to prove that by committing matricide he was doling out the justice of the gods. Now while modern day Americans view Lady Justice as an intangible idea with no physical form, ancient Greeks such as Aeschylus believed in gods of justice like Themis and their ability to designate who was breaking a law and who was not. In Oresteia’s particular case it could be proposed that Aeschylus had no doubt his hero would have been exonerated for he had done the noble thing by not only killing his mother, but for paying heed to the teachings of the gods.
Now if Oresteia was being put on trial in the postmodern age, he would have been found guilty. For the only way one is found innocent after ending the life of another human being is if it was in self-defense and this was most certainly not a textbook case of self-defense which Oresteia is quick to admit. His confession would be damning in and of itself for not only did Oresteia admit to killing his mother, he announced to everyone that he had been in his right mind at the time of incident (The Libation Bearers 1026). Normally when the defendant claims they were in their right mind the court does not consider offering the insanity plea but they might in this particular case as the defendant continues to invoke the names of Greek gods and goddesses.
In Ancient Greece, however, the circumstances regarding the case were clearly very different as this was a period in time when people devoted hours of their days to going to temples and praying to the gods for help or favor or simply guidance which often did not come. Thus it is not surprising when Oresteia proclaims that he had been doing the divine work of Justice. Oresteia would then relate to the oracle as he continues to defend himself, “the greatest influence was Apollo’s prophet,/ the oracle told me: ‘Do it and go unpunished,’/ and if I had failed, the penalty defies description” (The Libation Bearers 1030-1032). The word oracle in Greek can be translated into many different things. In this particular case, the term oracle is being used to refer to Apollo, the god of foretelling the future (Carr, “Oracles in Ancient Greece) whom Oresteia claims came to him and told him his mother must pay for the crime of killing his father with her own life.
Though Oresteia repeatedly pleads his innocence, one can make the argument that he is trying to reassure himself because he is afraid of risking the wrath of the gods, Apollo in particular (Gustafson, “The Conscience as Justice”). This can be seen in his confession when Oresteia mentions the god of music and healing, “What compelled me to do this? What magic charms?/ The greatest influence was Apollo’s prophet” (The Libation Bearers 1029-1030). Even if he had not wanted to murder his mother and her lover, Oresteia was more terrified of the fury of the god and the life of pain and turmoil he might have received instead. Though some readers would no doubt call Oresteia a coward for bending under the will of a god that in a modern day view does not exist, they should reserve judgement as Aeschylus’s hero begins to lose his mind as the guilt threatens to consume him (Gustafson, “The Conscience as Justice”).
While Oresteia utilizes Justice and the oracle to justify his actions, the narrator of Hesiod’s Theogony designates the Muses as the providers of law and order who decide what is right and what is wrong, “Lovely are their voices when they sing/and extol for the whole world the laws/and wise customs of all mortals” (78-79). Thus the embodiment of Justice is once again female but whereas in Oresteia Justice is only one woman (Themis), the Muses are nine sisters who are not only the daughters of Zeus but the goddesses of “inspiration in literature, sciences and the arts” (Greek Mythology, “The Muses”). Each muse protected a different art and was symbolized with a different item (Greek Mythology, “The Muses”). Obviously what Hesiod is emphasizing in this particular quote, however, is the Muses talent for singing and swaying people to choose the path they choose as just instead of allowing their worshippers to make that decision themselves.
Although some readers may see the Muses as enchantresses who are whispering falsehoods into the people’s ears like the mythical sirens, Hesiod establishes a little further on in the poem that the Muses are not bringers of misfortune as they sing their sweet music but are actually trying to help the mortal race of men. For example, the narrator informs his audience of how the daughters of Zeus help kings rule in a benevolent way that brings about peace and prosperity:
And if the daughters of great Zeus honor a king
Cherished by Zeus and look upon him when he is born,
They pour on his tongue sweet dew
And make the words that flow from his mouth honey-sweet,
And all the people look up to him as with straight justice
He gives his verdict and with unerring firmness
And wisdom brings some great strife to a swift end. (Theogony 96-102)
Thus the muses unlike Apollo are not here to threaten their people to obey them or they will make their lives miserable. In fact the Muses’ only wish is to make life as easy and manageable as possible for their believers something the Ancient Greeks were most likely more than happy to accept as most of them lived in poverty while the wealthy ruled over them.
Critics would argue, however, that this quote proves the Muses’ are manipulating the king to be firm to the point of unrelenting cruelness, “He gives his verdict with unerring firmness” (Theogony 101). While the word unerring may make one think the king is ruling with a faultless sense of justice, the word firmness can make one think that he is ruling harshly without asking for a second opinion. Also the people may “look up to him as with straight justice” (Theogony 100) but in reality they could be looking up at him with fear for they know what is to come. It all depends on the reader’s perspective which may have been Hesiod’s plan all along when he chose to write this complex and masterful poem. Hesiod’s own opinion on whether or not the Muses are benevolent goddesses, however, remains unclear as the tale progresses into describing the various layers of Greek mythology.
Regardless if their intentions are pure or not, it is evident that the Muses are mighty beings who help mortal kings become powerful rulers, who dole out justice in the name of Zeus:
This is why kings are prudent, and when in the assembly
Injustice is done, wrongs are righted
When such a king comes to the assembly he stands out;
Yes, he is revered like a god and treated with cheerful respect. (Theogony 103-107)
Once again the Muses are portrayed as benevolent beings who bestow justice on kings who in turn bestow it on their subjects thus allowing everyone to live peaceful lives. Although history reveals a different story for the commoners were often treated like livestock by their rulers and were often struggling to feed their families and make a living. In fact if the rulers of Ancient Greece had been such kind and considerate people, they would have found a way to make their subjects’ lives by providing them with ways to raise their crops and feed their families without having to pay taxes. By offering their assistance, their subjects would also not have to spend time in the temples begging for help, time they could be utilizing to tend to their fields.
In conclusion while Oresteia and Theogony both illustrate how the Ancient Greeks believed in supernatural manifestations of Justice whether it was the goddess Themis or the Muses who decided what was law and what was not. The similarities end, however, when Oresteia mentions Apollo who also has a strong influence on what should happen with his oracle. For while the Muses, as mentioned previously, were often seen as benevolent beings, Oresteia illustrates Apollo as a just but cruel god if his orders are not carried out, much like the rulers at the time.
Despite these differences, it is clear that the Greeks viewed law and order as vitally important and that they were integral to the maintaining of society. Though whether or not their laws were truly fair is another story and relies entirely on one’s opinion. In many cultures though murder, especially premeditated murder, is not accepted and harshly punished by the society’s justice system.
Work Cited
Aeschylus, Alan Shapiro, and Peter Burian. The Oresteia. Oxford: Oxford UP, 2003. Print.
Carr, K. E. "Oracles in Ancient Greece." Greek Oracles. Quatr, n.d. Web. 27 May 2016.
Hesiod, and M. L. West. Theogony. Oxford: Clarendon, 1966. Print.
Swatt, Barbara. "Themis, Goddess of Justice." Gallagher Law Library. University of Washington, 28 Feb. 2012. Web. 27 May 2016.
"The Muses." The Muses. Greek Mythology, n.d. Web. 27 May 2016.
"Themis." Themis. Greek Mythology, n.d. Web. 27 May 2016.
"Theogony - Hesiod - Ancient Greece - Classical Literature." Theogony - Hesiod - Ancient Greece - Classical Literature. N.p., n.d. Web. 27 May 2016.
