and persuasion of what is fair should prevail for common good, the good of all.5 In The Eumenides, the creation of the court of Areopagus, - the first of the classical world, - was able to end the destructive cycle of private revenges, in midst of the absence, up to that time, of public institutions of criminal justice. 18. At the end of the Oresteia, the Furies are infuriated with Athena, but she is able to persuade them in the sense of the acceptance of the verdict and their new role as "beneficial metoikoi of the city,” as "protective goddesses of the tribunal", as Eumenides (Kind); thus the final scene of the trial of Las Euménides, the clarification of the sense of justice, the establishment of dike as legal justice.6 The perennial lesson of Aeschylus’ Oresteia is still current and valid in our time, in the turbulent end of the XX century and the beginning of the XXI century. The tragic trilogy evolved from chaos to the law of the polis, from darkness to light, from isolation to understanding, from blood revenges to legal justice based on reason.7 19. The cycle of private blood revenges, which will consume the entire family, - the heroic Agamemnon, Clytemnestra, Orestes (at the end acquitted by the court of Athena, but also swallowed by violence, - only ended with the founding of the court of justice and the assertion of the primacy of Law over brute force. As has been stated with regard to Aeschylus’ Oresteia, “the trilogy transforms darkness into light, the bloody tunic of Agamemnon in the festive attire of the final procession (...) of Las Eumenides."8 The comprehension of the Greek tragedy can help us “mitigate the pressure that the modern forms of life have over us" (without this implying an undesirable return to the past), keeping present “the wisdom obtained with difficulty that comes with suffering,” which must be cultivated by us all.9 IV. The Perennial Nature of the Search for Justice. 20. The perennial relevance of the Greek tragedy is illustrated by Peru’s tragedy of terrorism by clandestine agents confronted with the State’s terrorism, leading to a cycle of revenges that caused more than 30 thousand deaths, and that up to this date flagellates the Peruvian society. From within this same society emerged the awareness of the need for the search for justice, for public justice, in order to end the self-destructive cylce of revenges. As in Aeschylus’ Oresteia it was understood that they could no longer survive in the midst of the growing decomposition of the social fabric, in the middle of the intense pain of the surviving next of kin of so many fatal victims. It was understood that they should step out of the darkness in search of the light, that violence should be abandoned in search of the solution to these social problems based on reason. 21. Victims cannot be forgotten. There is a duty to remember, as stated by Primo Levi in the XX century, in his tenacious fight to preserve the memory in honor of the . W. Kaufmann, Tragedy and Philosophy, Princeton, University Press, 1992 [reprint], pp. 178, 183, and 190. 5 . C. Rocco, Tragedia e Ilustración, Santiago/Barcelona, Edit. Andrés Bello, 1996, pp. 144, 203, and 207. 6 . Ibid., pp. 47, 64-65, 184-185, 201, 204-205, and 214. . Ibid., p. 201. . Ibid., p. 261. 7 8 9