The subverted marital imagery reappears when Agamemnon’s corpse is displayed on the play’s shut and his death rehashed for the audience. The bathtub in which Clytemnestra trapped and killed her husband recollects the ritual bathing of the bride and groom in Athenian weddings. The image of that infamous jar is even conjured up by Aeschylus when his refrain tells of the funerary urns sent residence to wives of soldiers who died preventing for Helen in Troy (Ag. 227 ff.). Pandora is also an instrument of Zeus’ plans to punish people, and after her depraved women by way of the mythological ages, particularly wives, become the channels by way of which wreck manifests itself. The identical holds true for Aeschylus’ brides of destruction, who are thought of to be the devices by way of which the daimon of the house of Atreus brings about its ends.
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Marriage is so intimately related to gender order due to its role in regulating girls’s behavior, significantly their sexual behavior. Clytemnestra is no exception, for her disruption of marriage comes alongside an illicit affair with Aegisthus. Marriage as an institution controls fertility and channels it productively into the polis, institutionalizing girls’s sexuality for the social good. Apollo’s articulation of marriage and motherhood additionally demonstrates how the marital bond reinforces patrilineal succession and male political power in its subordination of the mom https://yourmailorderbride.com/greek-brides/’s role. The subordination of kinship ties generally is emphasised in Apollo’s model of marriage, as these are the spheres each during which women have extra influence and the place blood retribution takes priority. The supremacy of the marriage bond ensures that potentially threatening feminine parts are pacified and included in a way that serves the social needs of the polis. This is just what happens with the Furies at the shut Eumenides.
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Thus, in Agamemnon, the wedding gone wrong becomes symbolic of disorder in techniques of gender, politics, and even justice. The restoration of marriage within the Eumenides represents the righting of these techniques within the institution of male supremacy, democratic governance, and legal courts. That Apollo refers to marriage as “guarded by Justice” (τῇ δικῇ φρουρυμένη, Eum. 218) signifies its essential role in relation to other major themes of the trilogy.
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The τέλος of death reappears when the chorus describes Helen as bedecking herself with a “ultimate” (τελέαν, Ag. 1459) crown upon Agamemnon’s demise. Clytemnestra, claiming to talk because the daimon, factors to Agamemnon as her “full-grown” sacrificial sufferer (τέλεον, Ag. 1504). There is one other sort of bride in Agamemnon, one whose marriage brings about not her personal demise but the deaths of others. Aeschylus’ brides of destruction, Helen and Clytemnestra, bring damage through their marriages, the former on a grand scale and the latter within the family. The marital vocabulary surrounding brides of death is simply as pronounced when utilized to brides of destruction.
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Like these other themes, it follows a trajectory from destruction to restoration, from pollution to cleaning, and from disorder to order. There are two conspicuous moments in which gender expectations for a scene evoking marriage are swapped, the place Agamemnon becomes the bride and Clytemnestra his groom. The first is Agamemnon’s ceremonious removal of his shoes before stepping on the clothes that will lead him into the house. The action is a reversal of the Athenian marital tradition of the nymphides, the fastening of the bride’s sandals.
Although the thematic connection right here continues to be, as with the bride of demise, between dying and marriage, there’s a essential difference in the way in which Aeschylus treats Helen. The reversal just isn’t tragic for the bride, but for her husband and his house.
Another subtler evocation of Athenian marriage comes in the refrain’ reference to the parable of Itys. The unfortunate boy is described as ἀμφιθαλῆ (Ag. 1144), a word that actually means “blooming on either side” but is often used to indicate that both of a kid’s mother and father live. That Cassandra is the following bridal figure to seem in Agamemnon could be immediately obvious to Greek audiences from her entrance. She has been led away from her father’s house and brought to a brand new home in a procession that attracts on components of the Athenian wedding (Ag. 783 ff.).
The third choral ode, which deals extensively with Helen and the devastation left in her wake, is replete with the language of brides and marriage. The Trojans curse Paris, who was “fatally wedded” (αἰνόλεκτρον, Ag. 712).