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June 28    Scripture

People - Ancient Greece: Aeschylus
(c. 524/525 BC – c. 455/456 BC) An ancient Greek tragedians and is often recognized as the father of tragedy.

Aeschylus in Harpers Dictionary of Classical Antiquities (Αἰσχύλος). The son of Euphorion, born in the Attic deme of Eleusis in the year B.C. 525. The period of his youth and early manhood coincides with the great national struggle which both Asiatic and European Hellas were forced to wage against the barbarians in the first twenty years of the fifth century. In this conflict he played the part of a brave soldier at the battles of Marathon, Salamis, and Plataea, and his works abound in traces of the warlike and patriotic feeling of those stirring days. His brother Cynegirus met an heroic death at Marathon, and another distinguished soldier of Salamis, Aminias, is said to have been of the same family, but this is probably an error. We know little of the youth and education of Aeschylus, but it is certain that he began his career as a tragic poet before the age of thirty years, though his first victory was not gained till 485. About the year 470 he went to Sicily at the invitation of King Hieroof Syracuse. Here he composed his Aetnaean Women (Αἰτναῖαι), in honour of the newly founded city of Aetna. His departure from Athens has been ascribed to an indictment by the Athenians for profanation of the mysteries. But it was the policy of Hiero to attract literary men to his brilliant court, and the presence of Aeschylus there needs no more explanation than that of Simonides and Pindar during the same period. Later in his life he visited Sicily a second time, where he met his death in 456. Among the many mythical details with which tradition has surrounded the life of Aeschylus, it is said that he was killed by an eagle letting fall a tortoise upon his bald head, supposing it to be a stone. The high honour in which he was held by the Athenians after his death is shown by the fact that in later times it was made lawful to reproduce his plays in competition for the prize against new tragedies. Aeschylus. (Capitoline Museum.) Aeschylus is said to have produced seventy-two, or even ninety dramas, and to have gained the first prize thirteen times. As each poet competed with four plays (three tragedies and a satyric drama), it appears that Aeschylus was successful in more than half of all his contests. Only seven of his tragedies have come down to us. They will be described in what seems to have beén their chronological order. 1. The Suppliants (Ἱκέτιδες) takes its name from the chorus representing the fifty daughters of Danaüs fleeing to Argos for protection from the sons of Aegyptus. The prominence of the chorus, the small number of characters, and the absence of a prologue mark this play as the earliest of those of Aeschylus which we have, and consequently the oldest Greek drama extant. Its undeniable merits are much obscured by the very corrupt state of the text. 2. The Persians (Πέρσαι) is unique among the Greek tragedies which we possess in drawing its theme from history rather than from myth. The central point of interest is found in a splendid narrative of the battle of Salamis, but by an artifice of the poet the scene of the play is laid in Susa, and the laments of Atossa and the Persian nobles supply the tragic elements. The Persians was produced in B.C. 472, as part of a tetralogy consisting of the Phineus, Persians, Glaucus ποτνιεύς, and Prometheus the Fire-kindler (πυρκαεύς). 3. The Seven against Thebes (Ἑπτὰ ἐπὶ Θήβας) was produced in B.C. 467, as the third play in a tetralogy of which the remaining pieces were the Laïus, Oedipus, and the satyric drama called The Sphinx. It includes a magnificent description of the seven Argive champions and their Theban opponents, with the final victory of Thebes, and a hint, at the close, of the Antigoné-motive, afterwards so finely worked out by Sophocles. In this play, as in the Persians, the martial spirit of Aeschylus finds ample room for manifestation. Both dramas are “full of war,” to quote the words of Aristophanes ( Frogs, 1021). 4. The Prometheus Bound (Προμηθεὺς δεσμώτης), with its companion pieces the Prometheus Loosed (λυόμενος) and the Prometheus the Fire-bearer (πυρφόρος), treated the history of the rebellious Titan who steadfastly suffered the wrath of Zeus for his benefactions to mankind. The Prometheus Bound, the only play of the trilogy which has come down to us, depicts the hero, fettered to a rock in Scythia, and threatened by Hermes with a penalty still more severe. But he proudly refuses to submit to the will of the new ruler of Olympus, and at the close of the play he is struck by the thunderbolt, and, with the rock to which he is fastened, sinks out of sight. The second play described the final reconciliation and the liberation of Prometheus; while the third (see Westphal's Proleg. to Aeschylus, p. 207 foll.) probably celebrated the establishment of Prometheus in Attica as a benignant deity. No Greek tragedy has been more admired than the Prometheus Bound. In the grandeur of its action and the sublimity of character displayed, as well as in the exquisite pathos of some of its scenes, it stands almost unequalled. The Prometheus trilogy was probably produced either in B.C. 468 or 466 (Christ), or about ten years earlier (Wecklein). 5. The trilogy composed of the Agamemnon (Ἀγαμέμνων), Choephori (Χοηφόροι), and Eumenides (Εὐμενίδες), comes last in the list, and is of special interest from the fact that it is the only complete trilogy which is extant from any of the Greek tragedians. In the Agamemnon the poet describes the return of the victorious king from Troy, and his murder by Clytaemnestra and her paramour Aegisthus. In the Choephori, Orestes, son of Agamemnon, now grown to manhood, returns, and with the help of his friend Pylades avenges the murder of his father by putting to death the guilty pair, and is himself, in turn, driven frantic by the Erinyes. In the Eumenides he flees to Athens, where he is tried, and by the advocacy of Apollo and the casting vote of Athené he is acquitted, and the family curse comes to an end. This great trilogy shows the genius of Aeschylus in its loftiest form. Each play is complete in itself, and yet each is but a single act in the mighty drama of crime, vengeance, and expiation. The Agamemnon is the most powerful of the three plays, and probably the greatest work of Aeschylus, if indeed it is not the most impressive tragedy in existence. The trilogy is usually known as the Oresteia (Ὀρέστεια), and, with the satyric play Proteus (Πρωτεύς), was produced in B.C. 458. The extant works of Aeschylus show a constant progress in dramatic art. He is said to have added a second actor to the one employed by his predecessors, and in his later plays he adopts, and uses with full mastery, the third actor first introduced by his younger rival, Sophocles. The choral parts, at first the most prominent feature both in extent and importance, gradually give way before the growth of the dialogue. In the scenic effects, too, Aeschylus made many improvements, using extraordinary means to excite wonder or awe. Like Wagner, he was both poet and musician, and, besides training his own choruses, he is said to have taken part as actor in the performances themselves. The most characteristic feature of his poetry is its grandeur, both of thought and style, though he is none the less master of lyric beauty and tender pathos. His theology is stern and lofty, and pervaded by the idea of a destiny which controls all things, human and divine. But the hereditary curse that brooded over the families of Labdacus and Pelops was always aided in its destrnctive work by the folly and wickedness of the victims themselves. No poet, in fact, has stated more impressively than Aeschylus the inevitable connection between guilt and punishment. His style, it must be confessed, is sometimes so elevated as to seem almost bombastic, but this apparent fault is the natural result of the poet's mighty current of thought, which could not find vent in the ordinary channels of expression. All the existing MSS. of Aeschylus are said by W. Dindorf to be derived from the Codex Mediceus (Laurentianus), which dates back to the eleventh century, and contains many valuable scholia taken from the ancient grammarians. It is the chief authority for the Choephori, of which, however, the text is in a bad condition. The Prometheus, Seven against Thebes, and Persians are more fully represented by MSS. than the other plays. Two codices of the fourteenth century (Florentinus and Farnesianus) supply that portion of the Agamemnon (lines 295- 1026) which is missing from the Codex Mediceus. The Aldine editio princeps (1518) and the edition of Stanley (London, 1663) are worthy of note among the older editions. To these may be added among later works the editions of Hermann (Leipzig, 1852), Kirchhoff (Berlin, 1880), Weil (Leipzig, 1885), and the valuable critical edition of Wecklein-Vitelli (Berlin, 1885). Paley's (London, 1879) is the most convenient English edition of all the plays with notes. Annotated editions of single plays are numerous. Among the more recent are Wecklein's Oresteia (Leipzig, 1888), Schneidewin-Heuse's Agamemnon (Berlin, 1883), Allen's Wecklein's Prometheus (Boston, 1891), Teuffel-Wecklein's Persians (Leipzig, 1886), Tucker's Suppliants (London, 1889), and Flagg's Seven against Thebes (Boston, 1886). Dindorf's Lexicon Aeschyleum (Leipzig, 1873) is an indispensable work to the student. The best complete English translation is that of Plumptre; but for the Agamemnon and the Prometheus we are fortunate in having versions of great excellence by Robert Browning and Mrs. Browning respectively.
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Aeschylus in Wikipedia Aeschylus (pronounced /ˈɛskɨləs/ ESS-kih-ləs; Greek: Αισχύλος, Aiskhulos; c. 524/525 BC – c. 455/456 BC) was the first of the three ancient Greek tragedians whose work has survived, the others being Sophocles and Euripides, and is often recognized as the father of tragedy.[1][2] His name derives from the Greek word aiskhos (αισχος), meaning "shame".[3] According to Aristotle, he expanded the number of characters in plays to allow for conflict among them; previously, characters interacted only with the chorus. Only seven of an estimated seventy to ninety plays by Aeschylus have survived into modern times; there is an ongoing debate about the authorship of one of these plays, Prometheus Bound. At least one of Aeschylus's works was influenced by the Persian invasion of Greece, which took place during his lifetime. His play The Persians remains a good primary source of information about this period in Greek history. The war was so important to the Greeks and to Aeschylus himself that, upon his death around 456 BC, his epitaph commemorated his participation in the Greek victory at Marathon rather than his success as a playwright. Life There are no reliable sources for the life of Aeschylus. He was said to have been born in c. 525 BC in Eleusis, a small town about 27 kilometers northwest of Athens, which is nestled in the fertile valleys of western Attica,[4] though the date is most likely based on counting back forty years from his first victory in the Great Dionysia. His family was both wealthy and well established; his father Euphorion was a member of the Eupatridae, the ancient nobility of Attica.[5] As a youth, he worked at a vineyard until, according to the 2nd-century AD geographer Pausanias, the god Dionysus visited him in his sleep and commanded him to turn his attention to the nascent art of tragedy.[5] As soon as he woke from the dream, the young Aeschylus began writing a tragedy, and his first performance took place in 499 BC, when he was only 26 years old;[4][5] He would eventually win his first victory at the City Dionysia in 484 BC.[5][6] In 510 BC, Cleomenes I (Aeschylus was 15 at the time) expelled the sons of Peisistratus from Athens, which would lead Cleisthenes to power. His reforms included a system of registration that emphasized the importance of the deme over family tradition. In the last decade of the 6th century, Aeschylus and his family were living in the deme of Eleusina.[7] The Persian Wars would play a large role in the playwright's life and career. In 490 BC, Aeschylus and his brother Cynegeirus fought to defend Athens against Darius' invading Persian army at the Battle of Marathon.[4] The Athenians, though outnumbered, encircled and slaughtered the Persian army. This pivotal defeat ended the first Persian invasion of Greece proper and was celebrated across the city-states of Greece.[4] Though Athens was victorious, Cynegeirus died in the battle. He became a national hero when he was killed trying to draw a retreating Persian ship back to shore.[4][7] In 480, Aeschylus was called into military service again, this time against Xerxes' invading forces at the Battle of Salamis, and perhaps, too, at the Battle of Plataea in 479.[4] Ion of Chios was a witness for Aeschylus's war record and his contribution in Salamis.[7] Salamis holds a prominent place in The Persians, his oldest surviving play, which was performed in 472 BC and won first prize at the Dionysia.[8] Aeschylus was one of many Greeks who had been initiated into the Eleusinian Mysteries, a cult to Demeter based in his hometown of Eleusis.[9] As the name implies, members of the cult were supposed to have gained some sort of mystical, secret knowledge. Firm details of the Mysteries' specific rites are sparse, as members were sworn under the penalty of death not to reveal anything about the Mysteries to non-initiates. Nevertheless, according to Aristotle some thought that Aeschylus had revealed some of the cult's secrets on stage.[10] According to other sources, an angry mob tried to kill Aeschylus on the spot, but he fled the scene. Heracleides of Pontus recollected that the crowd watching the play tried to stone Aeschylus. He then took refuge at the altar in the orchestra of the Theater of Dionysus. When he stood trial for his offense he pleaded ignorance. He was acquitted, with the jury sympathetic to the wounds that Aeschylus and his brother Cynegeirus suffered at Marathon. According to the second-century A.D. author Aelian, Ameinias, Aeschylus's younger brother, helped his brother get acquitted by showing the jury the stump of the hand that Ameinias lost at Salamis, where he was voted bravest warrior. The truth is Cynegeirus lost his hand, and would later succumb to them at Marathon, and the award for bravery at Salamis went to Ameinias of Pallene, not Aeschylus's brother from Eleusis.[7] Aeschylus travelled to Sicily once or twice in the 470s BC, having been invited by Hieron, tyrant of Syracuse, a major Greek city on the eastern side of the island; during one of these trips he produced The Women of Aetna (in honor of the city founded by Hieron) and restaged his Persians.[4] By 473 BC, after the death of Phrynichus, one of his chief rivals, Aeschylus was the yearly favorite in the Dionysia, winning first prize in nearly every competition.[4] In 472 BC, Aeschylus has staged four plays, all of them financed by an up and coming politician, Pericles.[7] In 458 BC, he returned to Sicily for the last time, visiting the city of Gela where he died in 456 or 455 BC. After the success of Persians, he was invited personally by Hiero I of Syracuse to put the play on there. He also commissioned Aeschylus to write Aetnaean Women to celebrate the refounding of the city of Etna.[7] Aetnaean Women celebrates Hieron, the savior of Hellenism in the West, for his founding of a new city. It is claimed that he was killed by a tortoise which fell out of the sky when dropped by an eagle; however, this story is very likely apocryphal.[11] Aeschylus's work was so respected by the Athenians that after his death, his were the only tragedies allowed to be restaged in subsequent competitions.[4] His sons Euphorion and Euæon and his nephew Philocles would follow in his footsteps and become playwrights themselves.[4] Personal life Aeschylus married and had two sons, Euphorion and Euaeon (both of whom would become tragic poets). His nephew, Philocles (his sister's son), would also become a tragic poet.[7] He had at least two brothers, Cynegeirus and Ameinias. Works The Greek art of the drama had its roots in religious festivals for the gods, chiefly Dionysus, the god of wine.[6] During Aeschylus's lifetime, dramatic competitions became part of the City Dionysia in the spring.[6] The festival began with an opening procession, continued with a competition of boys singing dithyrambs, and culminated in a pair of dramatic competitions.[13] The first competition, which Aeschylus would have participated in, was for the tragedians, and consisted of three playwrights each presenting three tragic plays followed by a shorter comedic satyr play.[13] A second competition of five comedic playwrights followed, and the winners of both competitions were chosen by a panel of judges.[13] Aeschylus entered many of these competitions in his lifetime, and various ancient sources attribute between seventy and ninety plays to him.[1][14] Only seven tragedies have survived intact: The Persians, Seven against Thebes, The Suppliants, the trilogy known as The Oresteia, consisting of the three tragedies Agamemnon, The Libation Bearers and The Eumenides, and Prometheus Bound (whose authorship is disputed). With the exception of this last play—the success of which is uncertain—all of Aeschylus's extant tragedies are known to have won first prize at the City Dionysia. The Alexandrian Life of Aeschylus indicates that the playwright took the first prize at the City Dionysia thirteen times. This compares favorably with Sophocles' reported eighteen victories (with a substantially larger catalogue, at an estimated 120 plays), and dwarfs the five victories of Euripides (who featured a catalogue of roughly 90 plays). One hallmark of Aeschylean dramaturgy appears to have been his tendency to write connected trilogies in which each play serves as a chapter in a continuous dramatic narrative.[15] The Oresteia is the only wholly extant example of this type of connected trilogy, but there is ample evidence that Aeschylus wrote such trilogies often. The comic satyr plays that would follow his dramatic trilogies often treated a related mythic topic. For example, the Oresteia's satyr play Proteus treated the story of Menelaus' detour in Egypt on his way home from the Trojan War. Based on the evidence provided by a catalogue of Aeschylean play titles, scholia, and play fragments recorded by later authors, it is assumed that three other of Aeschylus's extant plays were components of connected trilogies: Seven against Thebes being the final play in an Oedipus trilogy, and The Suppliants and Prometheus Bound each being the first play in a Danaid trilogy and Prometheus trilogy, respectively (see below). Scholars have moreover suggested several completely lost trilogies derived from known play titles. A number of these trilogies treated myths surrounding the Trojan War. One, collectively called the Achilleis, comprised the titles Myrmidons, Nereids and Phrygians (alternately, The Ransoming of Hector). Myrmidons was based on books 9 and 16 in Homer's Iliad. The plot follows Achilles, who sits in silent indignation over his humiliation at Agamemnon's hands for most of the play. Envoys from the Greek army attempt to reconcile him to Agamemnon, but he yields only to his friend and lover Patroclus, who then battles the Trojans in Achilles' armor. The bravery and death of Patroclus are reported in a messenger's speech, which is followed by mourning.[7] Nereids was based on books 18, 19, and 22 of the Iliad, follows the Daughters of Nereus, the sea god, lament Patroclus' death. In this play a messenger tells how Achilles, perhaps reconciled to Agamemon and the Greeks, slew Hector.[7] In Phrygians, Achilles sits in silent mourning over Patroclus, after a brief discussion with Hermes. Hermes then brings in King Priam of Troy, who wins over Achilles and ransoms his son's body in a spectacular coup de théâtre. An enormous scale is brought on stage and Hector's body is placed in one scale and gold in the other. The dynamic dancing of the chorus of Trojans when they enter with Priam is reported by Aristophanes.[7] One of his lost plays, Niobe the heroine's children have been slain by Apollo and Artemis because Niobe had gloated that she had more children than their mother, Leto. Niobe sits in silent mourning on stage during most of the play. In the Republic, Plato called the line "God plants a fault in mortals when he wills to destroy a house utterly." immoral.[7] Another trilogy apparently recounts the entry of the Trojan ally Memnon into the war, and his death at the hands of Achilles (Memnon and The Weighing of Souls being two components of the trilogy); The Award of the Arms, The Phrygian Women, and The Salaminian Women suggest a trilogy about the madness and subsequent suicide of the Greek hero Ajax; Aeschylus also seems to have treated Odysseus' return to Ithaca after the war (including his killing of his wife Penelope's suitors and its consequences) with a trilogy consisting of The Soul-raisers, Penelope and The Bone-gatherers. Other suggested trilogies touched on the myth of Jason and the Argonauts (Argô, Lemnian Women, Hypsipylê); the life of Perseus (The Net-draggers, Polydektês, Phorkides); the birth and exploits of Dionysus (Semele, Bacchae, Pentheus); and the aftermath of the war portrayed in Seven against Thebes (Eleusinians, Argives (or Argive Women), Sons of the Seven).[16] The Persians The earliest of the plays that still exists is The Persians (Persai), performed in 472 BC and based on experiences in Aeschylus's own life, specifically the Battle of Salamis.[17] It is unique among Greek tragedies in treating a recent historical event rather than an heroic or divine myth.[1] The Persians focuses on the popular Greek theme of hubris by blaming Persia's loss on the overwhelming pride of its king.[17] It opens with the arrival of a messenger in Susa, the Persian capital, bearing news of the catastrophic Persian defeat at Salamis to Atossa, the mother of the Persian King Xerxes. Atossa then travels to the tomb of Darius, her husband, where his ghost appears to explain the cause of the defeat. It is, he says, the result of Xerxes' hubris in building a bridge across the Hellespont, an action which angered the gods. Xerxes appears at the end of the play, not realizing the cause of his defeat, and the play closes to lamentations by Xerxes and the chorus.[18] Seven against Thebes Seven against Thebes (Hepta epi Thebas), which was performed in 467 BC, picks up a contrasting theme, that of fate and the interference of the gods in human affairs.[17] It also marks the first known appearance in Aeschylus's work of a theme which would continue through his plays, that of the polis (the city) being a vital development of human civilization.[19] The play tells the story of Eteocles and Polynices, the sons of the shamed King of Thebes, Oedipus. The sons agree to alternate in the throne of the city, but after the first year Eteocles refuses to step down, and Polynices wages war to claim his crown. The brothers go on to kill each other in single combat, and the original ending of the play consisted of lamentations for the dead brothers. A new ending was added to the play some fifty years later: Antigone and Ismene mourn their dead brothers, a messenger enters announcing an edict prohibiting the burial of Polynices; and finally, Antigone declares her intention to defy this edict.[20] The play was the third in a connected Oedipus trilogy; the first two plays were Laius and Oedipus, likely treating those elements of the Oedipus myth detailed most famously in Sophocles' Oedipus the King. The concluding satyr play was The Sphinx.[21] The Suppliants Aeschylus would continue his emphasis on the polis with The Suppliants in 463 BC (Hiketides), which pays tribute to the democratic undercurrents running through Athens in advance of the establishment of a democratic government in 461. In the play, the Danaids, the fifty daughters of Danaus, founder of Argos, flee a forced marriage to their cousins in Egypt. They turn to King Pelasgus of Argos for protection, but Pelasgus refuses until the people of Argos weigh in on the decision, a distinctly democratic move on the part of the king. The people decide that the Danaids deserve protection, and they are allowed within the walls of Argos despite Egyptian protests.[22] The 1952 publication of Oxyrhynchus Papyrus 2256 fr. 3 confirmed a long-assumed (because of The Suppliants' cliffhanger ending) Danaid trilogy, whose constituent plays are generally agreed to be The Suppliants, The Aegyptids and The Danaids. A plausible reconstruction of the trilogy's last two-thirds runs thus:[23] In The Aegyptids, the Argive-Egyptian war threatened in the first play has transpired. During the course of the war, King Pelasgus has been killed, and Danaus comes to rule Argos. He negotiates a peace settlement with Aegyptus, as a condition of which, his fifty daughters will marry the fifty sons of Aegyptus. Danaus secretly informs his daughters of an oracle predicting that one of his sons-in-law would kill him; he therefore orders the Danaids to murder the Aegyptids on their wedding night. His daughters agree. The Danaids would open the day after the wedding. In short order, it is revealed that forty-nine of the Danaids killed their husbands as ordered; Hypermnestra, however, loved her husband Lynceus, and thus spared his life and helped him to escape. Angered by his daughter's disobedience, Danaus orders her imprisonment and, possibly, her execution. In the trilogy's climax and dénouement, Lynceus reveals himself to Danaus, and kills him (thus fulfilling the oracle). He and Hypermnestra will establish a ruling dynasty in Argos. The other forty-nine Danaids are absolved of their murderous crime, and married off to unspecified Argive men. The satyr play following this trilogy was titled Amymone, after one of the Danaids.[24] The Oresteia The only virtually complete (a few lines are missing in several spots) trilogy of Greek plays by any playwright that still exists is the Oresteia (458 BC); although the satyr play that originally followed it is lost, except for some brief fragments.[17] The trilogy consists of Agamemnon, The Libation Bearers (Choephoroi), and The Eumenides.[19] Together, these plays tell the bloody story of the family of Agamemnon, King of Argos. Agamemnon Agamemnon describes his death at the hands of his wife Clytemnestra, who was angry both at Agamemnon's sacrifice of their daughter Iphigenia and at his keeping the Trojan prophetess Cassandra as a concubine. Cassandra enters the palace even though she knows she will be murdered by Clytemnestra as well, knowing that she cannot avoid her gruesome fate. The ending of the play includes a prediction of the return of Orestes, son of Agamemnon, who will surely avenge his father.[19] The Libation Bearers The Libation Bearers continues the tale, opening with Orestes arrival at Agamemnon's tomb. At the tomb, Electra meets Orestes, who has returned from exile in Phocis, and together they plan revenge upon Clytemnestra and her lover Aegisthus. Clytemnestra's account of a nightmare in which she gives birth to a snake is recounted by the chorus; this resulted in her ordering Electra, her daughter, to pour libations on Agamemnon's tomb (with the assistance of libation bearers) in hope of making amends. Orestes enters the palace pretending to bear news of his own death, and when Clytemnestra calls in Aegisthus to share in the news, Orestes kills them both. Shortly thereafter Orestes is beset by the Furies, who avenge the murders of kin in Greek mythology.[19] The Eumenides The final play of The Oresteia addresses the question of Orestes' guilt.[19] The Furies pursue Orestes from Argos and into the wilderness. Orestes makes his way to the temple of Apollo and begs him to drive the Furies away. Apollo had encouraged Orestes to kill Clytemnestra, and so bears a portion of the guilt of the act. The Furies belong to the older race of the gods, and Apollo sends Orestes to the temple of Athena, with Hermes as a guide. There, the Furies track him down and the goddess Athena, patron of Athens, steps in and declares that a trial is necessary. Apollo argues Orestes' case and, after the judges, including Athena deliver a tie vote, Athena announces that Orestes is acquitted according to the rule she had just previously promulgated. She also renames them The Awesome Goddesses, and specifically extols the importance of reason in the development of laws, and, like The Suppliants, lauds the ideals of a democratic Athens.[22] Prometheus Bound In addition to these six works, a seventh tragedy, Prometheus Bound, is uniformly attributed to Aeschylus by ancient authorities. Since the late nineteenth century, however, modern scholarship has increasingly doubted this ascription largely on stylistic grounds. Its production date is also in dispute, with theories ranging from the 480s BC to as late as the 410s.[4][25] The play consists mostly of static dialogue, as throughout the play the Titan Prometheus is bound to a rock as punishment from the Olympian Zeus for providing fire to humans. The god Hephaestus, the Titan Oceanus, and the chorus of Oceanids all express sympathy for Prometheus' plight. Prometheus meets Io, a fellow victim of Zeus' cruelty; he prophesies for her future travels, and reveals that one of her descendants will eventually free Prometheus. The play closes with Zeus sending Prometheus into the abyss because Prometheus refuses to divulge the secret of a potential marriage that could be Zeus' downfall.[18] The Prometheus Bound appears to have been the first play in a trilogy called the Prometheia. In the second play, Prometheus Unbound, Heracles is supposed to free Prometheus from his chains and kills the eagle that had been sent daily to eat Prometheus' perpetually regenerating liver. Perhaps foreshadowing his eventual reconciliation with Prometheus, we learn that Zeus has released the other Titans whom he imprisoned at the conclusion of the Titanomachy. In the trilogy's conclusion, Prometheus the Fire-Bringer, it appears that the Titan finally warns Zeus not to lie with the sea nymph Thetis, for she is fated to give birth to a son greater than the father. Not wishing to be overthrown, Zeus marries Thetis off to the mortal Peleus; the product of that union will be Achilles, Greek hero of the Trojan War. After reconciling with Prometheus, Zeus perhaps inaugurates a festival in his honor at Athens.[26] Influence Influence on Greek drama and culture When Aeschylus first began writing, the theatre had only just begun to evolve, although earlier playwrights like Thespis had expanded the cast to include an actor who was able to interact with the chorus.[14] Aeschylus added a second actor, allowing for greater dramatic variety, while the chorus played a less important role.[14] He is sometimes credited with introducing skenographia, or scene-decoration,[27] though Aristotle gives this distinction to Sophocles. Aeschylus is moreover said to have made innovations in costuming—making the costumes more elaborate and dramatic, and having his actors wear platform boots (cothurni) to make them more visible to the audience. According to a later account of Aeschylus's life, as they walked on stage in the first performance of the Eumenides, the chorus of Furies were so frightening in appearance that they caused young children to faint, patriarchs to urinate, and pregnant women to go into labor.[28] Overall, he continued to write within the very strict bounds of Greek drama: his plays were written in verse, no violence could be performed on stage, and the plays had to have a certain remoteness from daily life in Athens, either by relating stories about the gods or by being set, like The Persians, in far-away locales.[29] Aeschylus's work has a strong moral and religious emphasis.[29] The Oresteia trilogy particularly concentrated on man's position in the cosmos in relation to the gods, divine law, and divine punishment.[30] Aeschylus's abiding popularity is perhaps most evident in the praise the comic playwright Aristophanes gives him in The Frogs, produced some half-century after Aeschylus's death. Appearing as a character in the play, Aeschylus claims at line 1022 that his Seven against Thebes "made everyone watching it to love being warlike"; with his Persians, Aeschylus claims at lines 1026-7 that he "taught the Athenians to desire always to defeat their enemies." Aeschylus goes on to say at lines 1039ff. that his plays inspired the Athenians to be brave and virtuous. Influence outside of Greek Culture Aeschylus's works were influential beyond his own time. Hugh Lloyd-Jones (Regius Professor of Greek Emeritus at Oxford University) wrote extensively on Wagner's reverence of Aeschylus and the ensuing effect on his works. Michael Ewans argues in his Wagner and Aeschylus. The Ring and the Oresteia (London: Faber. 1982) that the influence was so great as to merit a direct comparison, character by character, of Wagner's Ring and Aeschylus's Oresteia. Reviews of his book, while not denying Lloyd-Jones' views that Wagner read and respected Aeschylus, refute Ewans' arguments on the grounds that they seem unreasonable and forced.[31] Sir J. T. Sheppard argues in the second half of his Aeschylus and Sophocles: Their Work and Influence that Aeschylus, along with Sophocles, had a major part in the formation of dramatic literature from the Renaissance to the present, specifically in French and Elizabethan drama. He also claims that their influence went beyond just drama and applies to literature in general, citing Milton and the Romantics as his prime examples.[32] Greek Wikisource has original text related to this article: Αισχύλος During his presidential campaign in 1968, Senator Robert F. Kennedy quoted the Edith Hamilton translation of Aeschylus on the night of the assassination of Martin Luther King, Jr. Kennedy was notified of King's murder before a campaign stop in Indianapolis, Indiana and warned not to attend the event due to fears of rioting from the mostly African-American crowd. Kennedy insisted on attending and delivered an impromptu speech that delivered news of King's death to the crowd. Acknowledging the audience's emotions, Kennedy referred to his own grief at the murder of his brother, President John F. Kennedy and said: "My favorite poet was Aeschylus. He once wrote: "Even in our sleep, pain which cannot forget falls drop by drop upon the heart, until in our own despair, against our will, comes wisdom through the awful grace of God." What we need in the United States is not division; what we need in the United States is not hatred; what we need in the United States is not violence or lawlessness; but love and wisdom, and compassion toward one another, and a feeling of justice toward those who still suffer within our country, whether they be white or they be black... Let us dedicate ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world." The speech is now considered to be Kennedy's finest as well as one of the greatest speeches in American history.
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