And you [= the Erinyes], if you have a place of honor [tīmē] |855 at the house of Erekhtheus, you will be honored by the processions of men and women and you will have more honor than you would ever have from other mortals. So, do not place on my land whetstones that hone my peoples’ desire for bloodshed, harmful to the insides |860 of young men, making them lose their minds with passionate feelings caused not by wine; and do not turn my people into fighting-cocks, making reckless internecine war [Arēs] for them, so that they kill each other. If there is war [Arēs], let it be with outsiders, and let it keep on happening, |865 since war brings a terrific passion for genuine glory [kleos]; but I say there will be no bird-fights in my dwelling place [oikos]. I make it possible for you to choose to do [drân] good and to be treated [paskhein] well and with genuine honor [tīmē] to share in this land that is most dear [philē] to the gods.
Aeschylus Eumenides 854–869
We are pleased to review, “Heroic aberration in the Agamemnon of Aeschylus” and, “Looking beyond the cult hero in the Libation Bearers and the Eumenides of Aeschylus'."
Prof. Nagy introduces the key word, "atē, the meaning of which can be interpreted as ‘aberration, derangement, veering off-course; disaster; punishment for disaster’." And, another key word is "tīmē, plural tīmai, ‘honor; honor paid to a superhuman force by way of cult’."