In this new country it was her duty to sacrifice to the goddess all strangers; and as her brother Orestes came to search for her and to carry off to Attica the image of the goddess, she was about to sacrifice him, when a happy recognition took place.
Orestes and Iphigeneia fled, takini with them the image; at Delphi they met Electra, the sister of Orestes, who having heard that her brother had been sacrificed by the Tauric priestess, was about to tear out the eyes of Iphigeneia.
According to the Spartans, the image of Artemis was transported by Orestes and Iphigeneia to Laconia, where the goddess was worshipped as Artemis Orthia, the human sacrifices originally offered to her being abolished by Lycurgus and replaced by the flogging of youths (diamastigosis, Pausan.
Another story is that a rock hung over his head ready to fall and crush him (Euripides, Orestes, 5).
He reached Sparta on the day on which Orestes was holding the funeral feast over Aegisthus and Clytaemnestra.
Her connexion with the trial of Orestes, the introduction of a milder form of punishment for justifiable homicide, and the institution of the court TO HaXXa54, show the important part played by her in the development of legal ideas.
Their relics also were carefully preserved: the house of Cadmus at Thebes, the hut of Orestes at Tegea, the stone on which Telamon had sat at Salamis (in Cyprus).
A pursuit of these two suggestions has established the probability that this "Eupatrid" clan traced its origin to Orestes, and derived its name from the hero, who was above all a benefactor of his father.
The word will well bear this sense in the two passages in which Sophocles (Electra, 162, 859) applies it to Orestes; and it is likely enough that after the disappearance of the old Eupatridae as a political corporation, the name was adopted in a different sense, but not without a claim to the distinction inherent in the older sense, by one of the oldest of the clans.
Orestes sought his sister, and almost fell a victim to the Tauric custom of sacrificing to the maiden shipwrecked strangers, a real custom which was the ground of the whole myth.
8; Euripides, Orestes, 1376; Caesar, Bell.
In the time of Photius the poets usually studied at school were Homer, Hesiod, Pindar; certain select plays of Aeschylus (Prometheus, Septem and Persae), Sophocles (Ajax, Electra and Oedipus Tyrannus), and Euripides (Hecuba, Orestes, Phoenissae, and, next to these, Alcestis, Andromache, Hippolytus, Medea, Rhesus, Troades,) also Aristophanes (beginning with the Plutus), Theocritus, Lycophron, and Dionysius Periegetes.
(2) Daughter of Agamemnon and Clytaemnestra, sister of Orestes and Iphigeneia.
After the murder of her father on his return from Troy by her mother and Aegisthus, she saved the life of her brother Orestes by sending him out of the country to Strophius, king of Phanote in Phocis, who had him brought up with his own son Pylades.
When grown up, Orestes, in response to frequent messages from his sister, secretly repairs with Pylades to Argos, where he pretends to be a messenger from Strophius bringing the news of the death of Orestes.
122), Electra, having received a false report that Orestes and Pylades had been sacrificed to Artemis in Tauris, went to consult the oracle at Delphi.
Her arrival at Delphi coincided with that of Orestes and Iphigeneia.
The same messenger, who had already communicated the false report of the death of Orestes, informed her that he had been slain by Iphigeneia.
Aletes was slain by Orestes, and Electra became the wife of Pylades.
Two of his appointees were Orestes Brownson and Nathaniel Hawthorne.
In 475 Orestes, father of Augustulus, afterwards the last emperor of the West, raised the standard of revolt and marched against Nepos at Ravenna.
ORESTES AUGUSTUS BROWNSON (1803-1876), American theological, philosophical and sociological writer, was born in Stockbridge, Vermont, on the 16th of September 1803.
A decisive battle was fought with Tisamenus, son of Orestes, the chief ruler in the peninsula, who was defeated and slain.
Shortly after the accession of Cyril to the patriarchate of Alexandria in 412, owing to her intimacy with Orestes, the pagan prefect of the city, Hypatia was barbarously murdered by the Nitrian monks and the fanatical Christian mob (March 415).
Thus, their persecution of Orestes ceases after his acquittal by the Areopagus.
Indirectly connected with the experiment, also, as visitors for longer or shorter periods but never as regular members, were Emerson, Amos Bronson Alcott, Orestes A.
ORESTES, in Greek legend, son of Agamemnon and Clytaemnestra.
According to Aeschylus, he met his sister Electra before the tomb of Agamemnon, whither both had gone to perform rites to the dead; a recognition takes place, and they arrange how Orestes shall accomplish his revenge.
Orestes, after the deed, goes mad, and is pursued by the Erinyes, whose duty it is to punish any violation of the ties of family piety.
Are propitiated by a new ritual, in which they are worshipped as Eumenides (the Kindly), and Orestes dedicates an altar to Athena Areia.
He repairs to Tauris with Pylades, the son of Strophius and the intimate friend of Orestes, and the pair are at once imprisoned by the people, among whom the custom is to sacrifice all strangers to Artemis.
She offers to release Orestes if he will carry home a letter from her to Greece; he refuses to go, but bids Pylades take the letter while he himself will stay and be slain.
After his return to Greece, Orestes took possession of his father's kingdom of Mycenae, to which were added Argos and Laconia.
The story of Orestes was the subject of the Oresteia of Aeschylus (Agamemnon, Choephori, Eumenides), of the Electra of Sophocles, of the Electra, Iphigeneia in Tauris, and Orestes, of Euripides.
There is extant a Latin epic poem, consisting of about 1000 hexameters, called Orestes Tragoedia, which has been ascribed to.
Orestes appears also as a central figure in various legends connected with his madness and purification, both in Greece and Asia.
In these Orestes is the guilt-laden mortal who is purified from his sin by the grace of the gods, whose merciful justice is shown to all persons whose crime is mitigated by extenuating circumstances.
The legend of Orestes is the subject of a lengthy monograph by T.
Orestes, according to Zielinski, is the son of the sky-god Zeus-Agamemnon, who overcomes his wife the earth-goddess Gaia-Clytaemnestra; with the assistance of the dragon Aegisthus, she slays her husband, whose murder is in turn avenged by his son.
Parnassus becomes the holy mountain of Apollo, and Orestes himself an hypostasis of Apollo "of the mountain," just as Pylades is Apollo "of the plain" similarly Electra, Iphigeneia and Chrysothemis are hypostases of Artemis.
Zeus being firmly seated on his throne as the result of the slaying of the dragon by Orestes, the theological significance of the myth is forgotten, and the identifications Zeus-Agamemnon and GaiaClytaemnestra are abandoned.
In the Homeric Oresteia the soul of the murdered wife has no claim to vengeance, and Orestes rules unmolested in Argos.
Apollo, who has urged Orestes to parricide and has himself expiated the crime of slaying the dragon, is able to purify others in similar case.
Hence Orestes, freed from the guilt of blood, is enabled to take possession of the throne of his father.
Others attach chief importance to the slaying of Neoptolemus (Pyrrhus) by Orestes at Delphi; according to Radermacher (Das Jenseits im Mythos der Hellenen, 1903), Orestes is an hypostasis of Apollo, Pyrrhus the principle of evil, which is overcome by the god; on the other hand, Usener (Archiv fur Religionswesen, vii., 1899, 334) takes Orestes for a god of winter and the underworld, a double of the Phocian Dionysus the "mountain" god (among the Ionians a summer-god, but in this case corresponding to Dionysus j Xavaiyis), who subdues Pyrrhus "the light," the double of Apollo, the whole being a form of the well-known myths of the expulsion of summer by winter.
Reinach (reviewing P. Mazan's L'Orestie d'Eschyle, 1902) defends the theory of Bachofen, who finds in the legend of Orestes an indication of the decay of matriarchal ideas.
Yet traces of a pre-deistic and animistic period survived here and there; for instance, in Arcadia we find the thunder itself called Zeus (ZEUs Kepavvos) in a Mantinean inscription, 2 and the stone near Gythium in Laconia on which Orestes sat and was cured of his madness, evidently a thunder-stone, was named itself Zeus Kainreoras, which must be interpreted as " Zeus that fell from heaven "; 3 we here observe that the personal God does not yet seem to have emerged from the divine thing or divine phenomenon.
The influence of other Transcendental teachers, Dr Hedge, Dr Ripley, Bronson Alcott, Orestes Brownson, Theodore Parker, Margaret Fuller, Henry Thoreau, Jones Very, was narrow and parochial compared with that of Emerson.
In this case the altar of Apollo at Delphi, upon which on the Greek vases Neoptolemus is frequently represented as taking refuge from Orestes, might be regarded as the pedestal of an invisible image of the god, and as fulfilling the same function as did the base of the actual image of Athene in Troy, towards which Cassandra fled from Ajax.