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Chapter 1: Religious Responses

In this test bank for Living Religions, Ninth Edition, there is a new system for identifying the difficulty of the
questions. Questions are now tagged according to the four levels of learning that help organize the text. Think
of these four levels as moving from lower-level to higher-level cognitive reasoning. The four levels are:

REMEMBER: a question involving recall of key terms or factual material

UNDERSTAND: a question testing comprehension of more complex ideas
APPLY: a question applying anthropological knowledge to some new situation
ANALYZE: a question requiring identifying elements of an argument and their interrelationship

Types of Questions

Easy to Difficult Level of Difficulty

Fill in the
Multiple
Blank/Short True/False Essay Total Questions
Choice
Answer

Remember 5 8 4 17

Understand 2 5 6 13

Apply 3 3 6

Analyze 4 3 7

10 20 10 3 43
Fill in the Blank/ Short Answer
1. The word religion probably means to __________.
(REMEMBER; answer: tie back or to tie again; page 2)
2. The word spirituality refers to __________.
(REMEMBER; answer: the inner dimensions of religion – such as experiences, beliefs, and values; page 2)
3. The discipline that attempts to understand and compare religious patterns found around the world is known as
__________.
(REMEMBER; answer: comparative religion; page 10)
4. Those who claim they worship the only true deity are known as __________.
(REMEMBER; answer: exclusivist; page 11)
5. The belief that there is no deity is called __________.
(REMEMBER; answer: atheism; page 11)
6. Symbolic stories that communities use to explain the universe and their place within it are called
__________.
(REMEMBER; answer: myth; page 17)
7. The __________ theory holds that scientific discoveries of the complexities and perfections of life can be
said to prove the existence of a creator.
(REMEMBER; answer: intelligent design; page 24)
8. The rare quality of personal magnetism often ascribed to founders of religion is called __________.
(REMEMBER; answer: charisma; page 28)
9. Describe the point of view of scientific materialism.
(UNDERSTAND; answer: This materialistic point of view is that the supernatural is imagined by humans- only
the material world exists; page 3)
10. Describe a functional perspective on religion.
(UNDERSTAND; answer: A functional perspective is that religions “do things” for us, such as helping us to
define ourselves and making the world and life comprehensible to us; page 4)
11. Demonstrate how dogma helps people find security in their religions.
(APPLY; answer: Dogma is a system of doctrines proclaimed as absolutely true and accepted as such, even if
they lie beyond the domain of one’s personal experiences. Absolute faith provides people with a sense of
rootedness, meaning, and orderliness; page 7)
12. Illustrate how encounters with Unseen Reality might occur within spiritual traditions.
(APPLY; answer: States such as enlightenment, realization, illumination, satori, awakening, etc. may arise
spontaneously, as in near-death experiences, or they may be induced by meditation, fasting prayer, chanting,
drugs, or dancing; page 8)
13. Compare the terms sacred and profane.
(ANALYZE; answer: Profane is the everyday world of seemingly random, ordinary, and unimportant
occurrences. The sacred is the realm of extraordinary, apparently purposeful, but generally imperceptible forces;
page 10)
14. Compare the terms immanent and transcendent.
(ANALYZE; answer: Immanent refers to the experience of reality as it is present in the world. Transcendent
refers to that which exists outside the material universe; page 10)
15. Distinguish between monotheistic and polytheistic religions.
(ANALYZE; answer: If the Divine Being is worshipped as a singular form, the religion is called monotheistic.
If many attributes and forms of the divine are emphasized, the religion may be labeled polytheistic; page 10)
16. Compare the perspectives of agnosticism and secularism.
(ANALYZE; answer: An agnostic does not deny the divine but feels “I don’t know whether it exists or not.” A
secularist goes about daily life without any reference to religion, and all focus is on the material world; pages
12-13)
17. Explain how globalization is pressuring traditional religious understandings.
(UNDERSTAND; answer: Local cultures and community ties have rapidly given way to hybrid homogenized
patterns that have evolved in countries such as the United States (e.g., “McDonaldization); page 18)
18. Explain historical-critical studies as an approach to studying scriptures.
(UNDERSTAND; answer: These are academic attempts to reconstruct the historical life stories of prophets and
their cultures as opposed to legends about them, and to subject the scriptures to objective analysis; page 20)
19. Describe the effects of patriarchal institutionalized religions on women.
(APPLY; answer: In such religions, women are often relegated to the fringes of the organizations and given
only supporting roles. Some traditions hold that women are incapable of spiritual realization or are dangerous to
men’s spiritual lives; page 26)
20. Explain the term hermeneutics.
(UNDERSTAND; answer: Hermeneutics covers not only exegesis of written texts, but it also delves into past
conditions such as prior understandings and suppositions, making it intersubjective; page 29)
Multiple Choice
21. Attempts to define religion are difficult because __________.
a. religions did not exist until the nineteenth century
b. it is too difficult to study spiritual experience
c. religion is a complex and elusive topic that involves institutional, cultural, and spiritual dimensions
d. no one can prove whether God exists
(APPLY; answer: c; page 3)
22. Scientific materialism asserts that __________.
a. religion and science are compatible
b. the supernatural is real
c. only the material world exists
d. mysticism is a means of gaining knowledge of the material world
(REMEMBER; answer: c; page 3)
23. An allegory is an effective kind of religious narrative because it __________.
a. gives a scientific description of a spiritual phenomenon
b. uses symbolic language to convey an abstract idea
c. distinguishes between the sacred and the profane
d. provides easy stories to remember
(APPLY; answer: b; page 16)
24. The psychologist Carl Jung proposed that the reason there are similarities among symbols in different
cultures is __________.
a. symbols involve logical associations with the natural world
b. cultures have borrowed symbols from one another
c. there are a limited number of symbols available
d. humanity has a collective unconscious, a global psychic inheritance of archetypal symbols
(REMEMBER; answer: d; page 16)
25. Redaction refers to the __________ of scripture.
a. editing
b. rejection
c. interpretation
d. sacredness
(REMEMBER; answer: a; page 20)
26. Charles Darwin’s On The Origin of Species propounded the theory of __________.
a. fundamentalism
b. scientific materialism
c. dualism
d. evolution by natural selection
(REMEMBER; answer: d; page 21)
27. Metaphysics is important to religion because it __________.
a. studies the natural world
b. proves creationism as an explanation for the natural world
c. proves the scientific materialism approach to the natural world
d. theorizes about the subtle realities that transcend the natural world
(APPLY; answer: d; page 24)
28. In patriarchal institutionalized religions, women have been __________.
a. most often at the center of religious rituals
b. totally absent from the religion itself
c. relegated to the fringes of religious organizations
d. equal participants with men in the religion
(UNDERSTAND; answer: c; page 26)
29. Phenomenology is the __________.
a. study of religious practices to comprehend their meaning for practitioners
b. belief that there are many deities
c. doctrines proclaimed as absolutely true
d. wisdom that is thought to come from direct experience of Ultimate Reality
(REMEMBER; answer: a; page 29)
30. Listening to people of all faiths tell their stories is important to the study of religion because __________.
a. personal stories are more interesting than scholarly articles
b. organized religion may exaggerate the problem of guilt
c. intersubjective dialogue provides a means for the extension of one’s own possibilities for growth and
understanding
d. religion is too political
(UNDERSTAND; answer: c; page 30)
True/False
31. By definition, all religions have creedal statements of belief.
(UNDERSTAND; answer: false; page 2)
32. Numinous is a nonrational, nonsensory experience of that which is totally outside the self and cannot be
described.
(REMEMBER; answer: true; page 10)
33. Nontheistic refers to a lack of religious belief.
(UNDERSTAND; answer: false; page 10)
34. Only priests perform the predictable and repeated actions known as rituals.
(UNDERSTAND; answer: false; page 14)
35. Researchers have identified many similarities in the use of symbols across different cultures.
(REMEMBER; answer: true; page 15)
36. Extended metaphors that use concrete symbols to convey abstract ideas are known as mystics.
(UNDERSTAND; answer: false; page 16)
37. Myths are symbolic stories that communities use to explain the universe and their place within it.
(REMEMBER; answer: true; page 17)
38. Orthodox followers of a religion believe that practices must change with the times.
(UNDERSTAND; answer: false; page 18)
39. Those who are called religious liberals take a more flexible approach to religious tradition.
(REMEMBER; answer: true; page 19)
41. Exegesis is the critical explanation or interpretation of rituals.
(UNDERSTAND; answer: false; page 20)
Essays
41. Some people claim that it is impossible to actually study religion. Why? Please give specific examples.
(ANALYZE; answer: should include discussion of the difficulty of applying Western Christian categories to
belief systems that may or may not fit the Christian categorical pattern. Students might offer such examples as:
not all religions have creeds; separate the sacred from the profane; or have theistic models for thinking about
Ultimate Reality; pages 1-4)
42. Please describe the roles of ritual, symbol, and myth in religion. Give specific examples of how these
aspects of a religion express faith in Ultimate Reality.
(ANALYZE; answer: should include a definition of ritual, symbol, and myth. Students should also explain how
these actions help to concretize and explain that which is ultimately ineffable and beyond description. Students
may cite examples mentioned in the text, such as Catholic Eucharist; Zen meditation; or Muslim prayer at the
Dome of the Rock; pages 14-18)
43. Please analyze potentially negative aspects of organized religion. Give specific contemporary examples of
religion effecting people negatively.
(ANALYZE; answer: should include discussion of charismatic leadership, inability to verify the spiritual claims
and experiences of religious figures, exacerbation of personal guilt, a tendency to escapism and the potential
abuse of religious belief for political gains. Students might discuss current events in the news in which religion
has played a contributing role to violence, religious cults, or questions of religions and politics; pages 29-30)
Other documents randomly have
different content
Sore evil to my country and my race.

Chor. Yea, and on thy return

I will lift up my voice in wailing loud,
Cry of sore-troubled thought,
As of a mourner born
In Mariandynian land,[68]
Lament of many tears. 920

Antistrophe I

Xer. Yea, utter ye a wail

Dreary and full of grief;
For lo! the face of Fate
Against me now is turned.

Chor. Yea, I will raise a cry

Dreary and full of grief,
Giving this tribute due
To all the people's woes,
And all our loss at sea,
Troubles of this our State
That mourneth for her sons;
Yea, I will wail full sore,
With flood of bitter tears.

Strophe II
Xer. For Ares, he whose might
Was in our ships' array,
Giving victory to our foes,
Has in Ionians, yea,
Ionians, found his match,
And from the dark sea's plain,
And that ill-omened shore,
Has a fell harvest reaped.

Chor. Yea, wail, search out the whole;

Where are our other friends?
Where thy companions true,
Such as Pharandakes,
Susas, Pelagon, Psammis, Dotamas,
Agdabatas, Susiskanes,
From Ecbatana who started?

Antistrophe II

Xer. I left them low in death,

Falling from Tyrian ship,
On Salaminian shores,
Beating now here, now there,
On the hard rock-girt coast.

Chor. Ah, where Pharnuchos then,

And Ariomardos brave?
And where Sevalkes king,
Lilæos proud of race,
Memphis and Tharybis,
Masistras, and Artembares,
Hystæchmas? This I 950
ask.
 Strophe III

Xer. Woe! woe is me!

They have looked on at Athens' ancient towers,
Her hated towers, ah me!
All, as by one fell stroke,
Unhappy in their fate
Lie gasping on the shore.

Chor. And he, thy faithful Eye,[69]

Who told the Persian host, 960
[70]
Myriads on myriads o'er,
Alpistos, son and heir
Of Batanôchos old
· · · · ·
And the son of brave Sesames,
Son himself of Megabates?
Parthos, and the great Œbares,
Did'st thou leave them, did'st thou leave them?
Ah, woe! ah, woe is me,
For those unhappy ones!
Thou to the Persians brave
Tellest of ills on ills.

Antistrophe III
Xer. Ah, thou dost wake in me
The memory of the spell of yearning love
For comrades brave and true,
Telling of cursed ills,
Yea, cursed, hateful doom;
And lo, within my frame 970
My heart cries out, cries out.

Chor. Yea, another too we long for,

Xanthes, captain of ten thousand
Mardian warriors, and Anchares
Arian born, and great Arsakes
And Diæxis, lords of horsemen,
Kigdagatas and Lythimnas,
Tolmos, longing for the battle:
*Much I marvel, much I marvel, 980
[71]

For they come not, as the rear-guard

Of thy tent on chariot mounted.[72]

Strophe IV

Xer. Gone those rulers of the army.

Chor. Gone are they in death inglorious.

Xer. Ah woe! ah woe! Alas! alas!

Chor. Ah! the Gods have sent upon us

Ill we never thought to look on,
Eminent above all others;
Ne'er hath Atè seen its equal.
 Antistrophe IV

Smitten we by many sorrows,

Such as come on men but seldom. 990

Chor. Smitten we, 'tis all too certain....

Xer. Fresh woes! fresh woes! ah me!

Chor. Now with adverse turn of fortune,

With Ionian seamen meeting,
Fails in war the race of Persians.

Strophe V
Xer. Too true. Yea I and that vast host of mine
Are smitten down.

Chor. Too true—the Persians' majesty and might

Have perished utterly.

Xer. See'st thou this remnant of my armament?

Chor. I see it, yea, I see.

1000
Xer. (pointing to his quiver.) Dost see thou
that
which arrows wont to hold?...

Chor. What speak'st thou of as saved?

Xer. This treasure-store for darts.

Chor. Few, few of many left!

Xer. Thus we all helpers lack.

Chor. Ionian soldiers flee not from the spear.

Antistrophe V
Xer. Yea, very brave are they, and I have seen
Unlooked-for woe.

Chor. Wilt tell of squadron of our sea-borne ships

Defeated utterly?

Xer. I tore my robes at this calamity.

Chor. Ah me, ah me, ah me.

1010
Xer. Ay, more than all 'ah me's'!

Chor. Twofold and threefold ills!

Xer. Grievous to us—but joy,

Great joy, to all our foes!

Chor. Lopped off is all our strength.

Xer. Stripped bare of escort I!

Chor. Yea, by sore loss at sea

Disastrous to thy friends.

Strophe VI
Xer. Weep for our sorrow, weep,
Yea, go ye to the house.

Chor. Woe for our griefs, woe, woe!

Xer. Cry out an echoing cry.

Chor. Ill gift of ills on ills.

1020
Xer. Weep on in wailing chant.

Chor. Oh! ah! Oh! ah!

Xer. Grievous our bitter woes.

Chor. Ah me, I mourn them sore.

Antistrophe VI
Xer. Ply, ply your hands and groan;
Yea, for my sake bewail.

Chor. I weep in bitter grief.

Xer. Cry out an echoing cry.

Chor. Yea, we may raise our voice,

O Lord and King, in wail.

Xer. Raise now shrill cry of woe.

Chor. Ah me! Ah! Woe is me!

1030
Xer. Yea, with it mingle
dark....

Chor. And bitter, grievous blows.

Strophe VII

Xer. Yea, beat thy breast, and cry

After the Mysian type.

Chor. Oh, misery! oh, misery!

Xer. Yea, tear the white hair off thy flowing beard.

Chor. Yea; with clenched hands, with clenchèd hands, I say,

In very piteous guise.

Xer. Cry out, cry out aloud.

Chor. That also will I do.

 Antistrophe VII

Xer. And with thy fingers tear

Thy bosom's folded robe.

Chor. Oh, misery! oh, misery!

1040
Xer. Yea, tear thy hair in wailing for our host.

Chor. Yea, with clenched hands, I say, with clenchèd hands,

In very piteous guise.

Xer. Be thine eyes wet with tears.

Chor. Behold the tears stream down.

Epode
Xer. Raise a re-echoing cry.

Chor. Ah woe! ah woe!

Xer. Go to thy home with wailing loud and long.

Chor. O land of Persia, full of lamentations!

Xer. Through the town raise your cries.

Chor. We raise them, yea, we raise.

1050
Xer. Wail, wail, ye men that walked so
daintily.

Chor. O land of Persia, full of lamentations!

Woe; woe!

Xer. Alas for those who in the triremes perished!

Chor. With broken cries of woe will I escort thee.

[Exeunt in procession, wailing, and

rending their robes.

3. “The Faithful,” or “trusty,” seems to have been a special title of honour given
to the veteran councillors of the king (Xenoph. Anab. i. 15), just as that of
the “Immortals” was chosen for his body-guard (Herod, vii. 83).

4. Susa was pre-eminently the treasury of the Persian kings (Herod, v. 49;
Strabo, xv. p. 731), their favourite residence in spring, as Ecbatana in Media
was in summer and Babylon in winter.

5. Kissia was properly the name of the district in which Susa stood; but here,
and in v. 123, it is treated as if it belonged to a separate city. Throughout the
play there is, indeed, a lavish use of Persian barbaric names of persons and
places, without a very minute regard to historical accuracy.
 6. Here, as in Herodotos and Greek writers generally, the title, “the King,” or
“the great King,” was enough. It could be understood only of the Persian.
The latter name had been borne by the kings of Assyria (2 Kings xviii. 28). A
little later it passed into the fuller, more boastful form of “The King of kings.”

7. The inhabitants of the Delta of the Nile, especially those of the marshy
districts near the Heracleotic mouth, were famed as supplying the best and
bravest soldiers of any part of Egypt.—Comp. Thucyd. i. 110.

8. The epithet was applied probably by Æschylos to the Lydians properly so

called, the barbaric race with whom the Hellenes had little or nothing in
common. They, in dress, diet, mode of life, their distaste for the contests of
the arena, seemed to the Greeks the very type of effeminacy. The Ionian
Greeks, however, were brought under the same influence, and gradually
acquired the same character. The suppression of the name of the Ionians in
the list of the Persian forces may be noticed as characteristic. The Athenian
poet would not bring before an Athenian audience the shame of their Asiatic
kinsmen.

9. Tmôlos, sacred as being the mythical birth-place of Dionysos.

10. “Spear-anvils,” sc., meeting the spear of their foes as the anvils would meet
it, turning its point, themselves steadfast and immovable.

11. So Herodotos (vii. 74) in his account of the army of Xerxes describes the
Mysians as using for their weapons those darts or “javelins” made by
hardening the ends in the fire.

12. Helle the daughter of Athamas, from whom the Hellespont took its name.
For the description of the pontoons formed by boats, which were moored
together with cables and finally covered with faggots, comp. Herod, vii. 36.

13. “Gold-born,” sc., descended from Perseus, the child of Danaë.

14. Syrian, either in the vague sense in which it became almost synonymous
with Assyrian, or else showing that Syria, properly so called, retained the
fame for chariots which it had had at a period as early as the time of the
Hebrew Judges (Judg. v. 3). Herodotos (vii. 140) gives an Oracle of Delphi in
which the same epithet appears.

15. The description, though put into the mouth of Persians, is meant to flatter
Hellenic pride. The Persians and their army were for the most part light-
armed troops only, barbarians equipped with javelins or bows. In the
sculptures of Persepolis, as in those of Nineveh and Khorsabad, this mode of
 warfare is throughout the most conspicuous. They, the Hellenes, were the
hoplites, warriors of the spear and the shield, the cuirass and the greaves.

16. A touch of Athenian exultation in their life as seamen. To them the sea was
almost a home. They were familiar with it from childhood. To the Persians it
was new and untried. They had a new lesson to learn, late in the history of
the nation, late in the lives of individual soldiers.

17. The bridge of boats, with the embankment raised upon it, is thought of as a
new headland putting out from the one shore and reaching to the other.

18. Stress is laid by the Hellenic poet, as in the Agamemnon (v. 895), and in v.
707 of this play, on the tendency of the East to give to its kings the names
and the signs of homage which were due only to the Gods. The Hellenes
might deify a dead hero, but not a living sovereign. On different grounds the
Jews shrank, as in the stories of Nebuchadnezzar and Dareios (Dan. iii. 6),
from all such acts.

19. In the Greek, as in the translation, there is a change of metre, intended

apparently to represent the transition from the tone of eager excitement to
the ordinary level of discourse.

20. With reference either to the mythos that Asia and Europa were both
daughters of Okeanos, or to the historical fact that the Asiatic Ionians and
the Dorians of Europe were both of the same Hellenic stock. The contrast
between the long flowing robes of the Asiatic women, and the short, scanty
kilt-like dress of those of Sparta must be borne in mind if we would see the
picture in its completeness.

21. Athenian pride is flattered with the thought that they had resisted while the
Ionian Greeks had submitted all too willingly to the yoke of the Barbarian.

22. Lustrations of this kind, besides their general significance in cleansing from
defilement, had a special force as charms to turn aside dangers threatened
by foreboding dreams. Comp. Aristoph. Frogs, v. 1264; Persius, Sat. ii. 16.

23. The political bearing of the passage as contrasting this characteristic of the
despotism of Persia with the strict account to which all Athenian generals
were subject, is, of course, unmistakable.

24. The question, which seems to have rankled in the minds of the Athenians, is
recorded as an historical fact, and put into the mouth of Dareios by
Herodotos (v. 101). He had asked it on hearing that Sardis had been
attacked and burnt by them.
25. The words point to the silver mines of Laureion, which had been worked
under Peisistratos, and of which this is the first mention in Greek literature.

26. Once more the contrast between the Greek hoplite and the light-armed
archers of the invaders is dwelt upon. The next answer of the Chorus dwells
upon the deeper contrast, then prominent in the minds of all Athenians,
between their democratic freedom and the despotism of Persia. Comp.
Herod. v. 78.

27. The system of postal communications by means of couriers which Dareios

had organised had made their speed in running proverbial (Herod. vii. 97).

28. With the characteristic contempt of a Greek for other races, Æschylos makes
the Persians speak of themselves throughout as 'barbarians,' 'barbaric.'

29.
Perhaps— “On planks that floated onward,”
or— “On land and sea far spreading.”

30. Possibly Salamis itself, as famed for the doves which were reared there as
sacred to Aphrodite, but possibly also one of the smaller islands in the
Saronic gulf, which the epithet would be enough to designate for an
Athenian audience. The “coasts of the Sileni” in v. 305 are identified by
scholiasts with Salamis.

31. Perhaps—“And ten of these selected as reserve.”

32. As regards the number of the Persian ships, 1000 of average, and 207 of
special swiftness. Æschylos agrees with Herodotos, who gives the total of
1207. The latter, however, reckons the Greek ships not at 310, but 378 (vii.
89, viii. 48).

33. The fact that Athens had actually been taken, and its chief buildings
plundered and laid waste, was, of course, not a pleasant one for the poet to
dwell on. It could hardly, however, be entirely passed over, and this is the
one allusion to it. In the truest sense it was still “unsacked:” it had not lost
its most effective defence, its most precious treasure.

34. As the story is told by Herodotos (vii. 75), this was Sikinnos, the slave of
Themistocles, and the stratagem was the device of that commander to save
the Greeks from the disgrace and ruin of a sauve qui peut flight in all
directions.
35. The Greeks never beheaded their criminals, and the punishment is
mentioned as being specially characteristic of the barbaric Persians.

36. The Æginetans and Megarians, according to the account preserved by

Diodoros (xi. 18), or the Lacedæmonians, according to Herodotos (viii. 65).

37. This may be meant to refer to the achievements of Ameinias of Pallene, who
appears in the traditional life of Œschylos as his youngest brother.

38. Sc., in Herod. viii. 60, the strait between Salamis and the mainland.

39. Tunny-fishing has always been prominent in the occupations on the

Mediterranean coasts, and the sailors who formed so large a part of every
Athenian audience would be familiar with the process here described, of
striking or harpooning them. Aristophanes (Wasps, 1087) coins (or uses) the
word “to tunny” (θυννάζω) to express the act. Comp. Herod. i. 62.

40. Sc., Psyttaleia, lying between Salamis and the mainland. Pausanias (i. 36-82)
describes it in his time as having no artistic shrine or statue, but full
everywhere of roughly carved images of Pan, to whom the island was
sacred. It lay just opposite the entrance to the Peiræos. The connexion of
Pan with Salamis and its adjacent islands seems implied in Sophocles, Aias,
695.

41. The manœuvre was, we learn from Herodotos (viii. 95), the work of
Aristeides, the personal friend of Æschylos, and the statesman with whose
policy he had most sympathy.

42. The lines are noted as probably a spurious addition, by a weaker hand, to
the text, as introducing surplusage, as inconsistent with Herodotos, and as
faulty in their metrical structure.

43. So Herodotos (viii. 115) describes them as driven by hunger to eat even
grass and leaves.

44. No trace of this passage over the frozen Strymon appears in Herodotos, who
leaves the reader to imagine that it was crossed, as before, by a bridge. It is
hardly, indeed, consistent with dramatic probability that the courier should
have remained to watch the whole retreat of the defeated army; and on this
and other grounds, the latter part of the speech has been rejected by some
critics as a later addition.

45. The Ionians, not of the Asiatic Ionia, but of Attica.

46. Kychreia, the archaic name of Salamis.

47. The ritual described is Hellenic rather than Persian, and takes its place
(Soph. Electr. 836; Eurip. Iphig. Taur. 583; Homer, Il. xxiii. 219) as showing
what offerings were employed to soothe or call up the spirits of the dead.
Comp. Pliny, Hist. Nat. xxx.

48. The description obviously gives the state dress of the Persian kings. They
alone wore the tiara erect. Xen. Kyrop. viii. 3, 13.

49. Either that he has felt the measured tread of the mourners round his tomb,
as they went wailing round and round, or that he has heard the rush of
armies, and seen the plain tracked by chariot-wheels, and comes, not
knowing all these things, to learn what it means.

50. The words point to the widespread belief that when the souls of the dead
were permitted to return to the earth, it was with strict limitations as to the
time of their leave of absence.

51. Perhaps—“I dread to speak the truth.”

52. According to Herodotos (vii. 225) two brothers of Xerxes fell at Thermopylæ.

53. As Herodotos (viii. 117) tells the story, the bridge had been broken by the
tempest before Xerxes reached it.

54. Probably Mardonios and Onomacritos the Athenian soothsayer are referred
to, who, according to Herodotos (vii. 6, viii. 99) were the chief instigators of
the expedition.

55. Astyages, the father-in-law of Kyaxares and grandfather of Kyros. In this

case Æschylos must be supposed to accept Xenophon's statement that
Kyaxares succeeded to Astyages. Possibly, however, the Median may be
Kyaxares I., the father of Astyages, and so the succession here would
harmonise with that of Herodotos. The whole succession must be looked on
as embodying the loose, floating notions of the Athenians as to the history of
their great enemy, rather than as the result of inquiry.

56. Stress is laid on the violence to which the Asiatic Ionians had succumbed,
and their resistance to which distinguished them from the Lydians or
Phrygians, whose submission had been voluntary.

57. Mardos. Under this name we recognise the Pseudo-Smerdis of Herodotos (iii.
67), who, by restoring the dominion of the Median Magi, the caste to which
he himself belonged, brought shame upon the Persians.
58. Possibly another form of Intaphernes, who appears in Herodotos (iii. 70) as
one of the seven conspirators against the Magian Pseudo-Smerdis.

59. The force of 300,000 men left in Greece under Mardonios (Herod. viii. 113),
afterwards defeated at Platæa.

60. Comp. the speech of Mardonios urging his plan on Xerxes (Herod. viii. 100).

61. This was of course a popular topic with the Athenians, whose own temples
had been outraged. But other sanctuaries also, the temples at Delphi and
Abæ, had shared the same fate, and these sins against the Gods of Hellas
were naturally connected in the thoughts of the Greeks with the subsequent
disasters of the Persians. In Egypt these outrages had an iconoclastic
character. In Athens they were a retaliation for the destruction of the temple
at Sardis (Herod. v. 102).

62. The reference to the prominent part taken by the Peloponnesian forces in
the battle of Platæa is probably due to the political sympathies of the
dramatist.

63. The speech of Atossa is rejected by Paley, on internal grounds, as spurious.

64. Apparently an allusion to the oracle given to Crœsos, that he, if he crossed
the Halys, should destroy a great kingdom.

65. The name originally given to the Echinades, a group of islands at the mouth
of the Acheloös, was applied generically to all islands lying near the mouth of
all great rivers, and here, probably, includes Imbros, Thasos, and
Samothrakè.

66. The geography is somewhat obscure, but the words seem to refer to the
portion of the islands that are named as opposite (in a southerly direction) to
the promontory of the Troad.

67. Salamis in Kypros had been colonised by Teukros, the son of Aias, and had
received its name in remembrance of the island in the Saronic Gulf.

68. The Mariandynoi, a Paphlagonian tribe, conspicuous for their orgiastic

worship of Adonis, had become proverbial for the wildness of their plaintive
dirges.

69. The name seems to have been an official title for some Inspector-General of
the Army. Comp. Aristoph. Acharn. v. 92.
70. As in the account which Herodotos gives (vii. 60) of the way in which the
army of Xerxes was numbered, sc., by enclosing 10,000 men in a given
space, and then filling it again and again till the whole army had passed
through.

71. Another reading gives—

“They are buried, they are buried.”

72. Perhaps referring to the waggon-chariots in which the rider reclines at ease,
either protected by a canopy, or, as in the Assyrian sculptures and perhaps in
the East generally, overshadowed by a large umbrella which an eunuch holds
over him.
THE SEVEN WHO FOUGHT AGAINST THEBES
 DRAMATIS PERSONÆ
Eteocles
Scout
Herald
Ismene
Antigone
Chorus of Theban Maidens

ARGUMENT.—When Œdipus king of Thebes discovered that he had

unknowingly been the murderer of his father, and had lived in incest
with his mother, he blinded himself. And his two sons, Eteocles and
Polyneikes, wishing to banish the remembrance of these horrors
from the eyes of men, at first kept him in confinement. And he,
being wroth with them, prayed that they might divide their
inheritance with the sword. And they, in fear lest the prayer should
be accomplished, agreed to reign in turn, each for a year, and
Eteocles, as the elder of the two, took the first turn. But when at the
end of the year Polyneikes came to ask for the kingdom, Eteocles
refused to give way, and sent him away empty. So Polyneikes went
to Argos and married the daughter of Adrastos the king of that
country, and gathered together a great army under six great
captains, himself going as the seventh, and led it against Thebes.
And so they compassed it about, and at each of the seven gates of
the city was stationed one of the divisions of the army.
Note.—The Seven against Thebes appears to have been produced
B.C. 472, the year after The Persians.
THE SEVEN AGAINST THEBES
Scene.—Thebes in front of the Acropolis
Enter Eteocles, and crowd of Theban Citizens.
Eteoc. Ye citizens of Cadmos, it behoves
That one who standeth at the stern of State
Guiding the helm, with eyes unclosed in sleep,
Should speak the things that meet occasion's need.
For should we prosper, God gets all the praise:
But if (which God forbid!) disaster falls,
Eteocles, much blame on one head falling,
Would find his name the by-word of the State,[73]
Sung in the slanderous ballads of the town;
Yes, and with groanings, which may Zeus the Averter,
True to his name, from us Cadmeians turn!
But now 'tis meet for all, both him who fails
Of full-grown age, and him advanced in years, 10
Yet boasting still a stalwart strength of frame,
And each in life's full prime, as it is fit,
The State to succour and the altars here
Of these our country's Gods, that never more
Their votive honours cease,—to help our sons,
And Earth, our dearest mother and kind nurse;
For she, when young ye crept her kindly plain,
Bearing the whole charge of your nourishment,
Reared you as denizens that bear the shield,
That ye should trusty prove in this her need.
And now thus far God turns the scale for us; 20
For unto us, beleaguered these long days,
War doth in most things with God's help speed well,
But now, as saith the seer, the augur skilled,[74]
Watching with ear and mind, apart from fire,
The birds oracular with mind unerring,
He, lord and master of these prophet-arts,
Says that the great attack of the Achæans
This very night is talked of, and their plots
Devised against the town. But ye, haste all
Unto the walls and gateways of the forts;
Rush ye full-armed, and fill the outer space, 30
And stand upon the platforms of the towers,
And at the entrance of the gates abiding
Be of good cheer, nor fear ye overmuch
The host of aliens. Well will God work all.
And I have sent my scouts and watchers forth,
And trust their errand is no fruitless one.
I shall not, hearing them, be caught with guile.

[Exeunt Citizens.

Enter one of the Scouts.

Mess. King of Cadmeians, great Eteocles,
I from the army come with tidings clear,
And am myself eye-witness of its acts; 40
For seven brave warriors, leading armèd bands,
Cutting a bull's throat o'er a black-rimmed shield,
And dipping in the bull's blood with their hands,
Swore before Ares, Enyo,[75] murderous Fear,
That they would bring destruction on our town,
And trample under foot the tower of Cadmos,
Or dying, with their own blood stain our soil;
And they memorials for their sires at home
Placed with their hands upon Adrastos' car,[76]
Weeping, but no wail uttering with their lips, 50
For courage iron-hearted breathed out fire
In manliness unconquered, as when lions
Flash battle from their eyeballs. And report
Of these things does not linger on the way.
I left them casting lots, that each might take,
As the lot fell, his station at the gate.
Wherefore do thou our city's chosen ones
Array with speed at entrance of the gates;
For near already is the Argive host,
Marching through clouds of dust, and whitening foam
Spots all the plain with drops from horses' mouths. 60
And thou, as prudent helmsman of the ship,
Guard thou our fortress ere the blasts of Ares
Swoop on it wildly; for there comes the roar
Of the land-wave of armies. And do thou
Seize for these things the swiftest tide and time;
And I, in all that comes, will keep my eye
As faithful sentry; so through speech full clear,
Thou, knowing all things yonder, shalt be safe.

[Exit.
Eteoc. O Zeus and Earth, and all ye guardian Gods!
Thou Curse and strong Erinnys of my sire!
Destroy ye not my city root and branch, 70
With sore destruction smitten, one whose voice
Is that of Hellas, nor our hearths and homes;[77]
Grant that they never hold in yoke of bondage
Our country free, and town of Cadmos named;
But be ye our defence. I deem I speak
Of what concerns us both; for still 'tis true,
A prosperous city honours well the Gods. [Exit.

Enter Chorus of Theban Maidens in solemn procession

as suppliants
Chor. I in wild terror utter cries of woe;
An army leaves its camp and is let loose:
Hither the vanguard of the horsemen flows,
And the thick cloud of dust, 80
That suddenly is seen,
Dumb herald, yet full clear,
Constrains me to believe;
And smitten with the horses' hoofs, the plain
Of this my country rings with noise of war;
It floats and echoes round,
Like voice of mountain torrent dashing down
Resistless in its might.
Ah Gods! Ah Goddesses!
Ward off the coming woe.
With battle-shout that rises o'er the walls,
The host whose shields are white[78]
Marches in full array against our city. 90
Who then, of all the Gods
Or Goddesses, will come to help and save?
Say, shall I fall before the shrines of Gods?
O blessed Ones firm fixed!
'Tis time to clasp your sacred images.
Why linger we in wailing overmuch?
Hear ye, or hear ye not, the din of shields?
When, if not now, shall we
Engage in prayer with peplos and with boughs?[79]
I hear a mighty sound; it is the din
Not of a single spear. 100
O Ares! ancient guardian of our land!
What wilt thou do? Wilt thou betray thy land?
O God of golden casque,
Look on our city, yea, with favour look,
The city thou did'st love.
And ye, ye Gods who o'er the city rule,
Come all of you, come all.
Behold the band of maidens suppliant,
 In fear of bondage foul;
For now around the town
The wave of warriors bearing slopèd crests,
With blasts of Ares rushing, hoarsely sounds:
But thou, O Zeus! true father of us all, 110
Ward off, ward off our capture by the foe.

Strophe I

For Argives now surround the town of Cadmos,

And dread of Ares' weapons falls on us;
And, bound to horses' mouths,
The bits and curbs ring music as of death;
And seven chief rulers of the mighty host,
With warriors' arms, at each of seven tall gates,
Spear-armed and harnessed all,
Stand, having cast their lots.
· · · · ·

Mesode

And thou, O Zeus-born power in war delighting,

O Pallas! be our city's saviour now; 120
And Thou who curb'st the steed,
Great King of Ocean's waves,
Poseidon, with thy trident fish-spear armed,[80]
Give respite from our troubles, respite give!
And Thou, O Ares, guard the town that takes
Its name from Cadmos old,[81]
Watch o'er it visibly.

Antistrophe I
And thou, O Kypris, of our race the mother,
Ward off these ills, for we are thine by blood:
To thee in many a prayer,
With voice that calls upon the Gods we 130
cry,
And unto thee draw near as suppliants:
And Thou, Lykeian king, Lykeian be,[82]
Foe of our hated foes,
For this our wailing cry;
And Thou, O child of Leto, Artemis,
Make ready now thy bow.

Strophe II

Ah! ah! I hear a din of chariot wheels

Around the city walls;
O Hera great and dread!
The heavy axles of the chariots groan,
O Artemis beloved! 140
And the air maddens with the clash of spears;
What must our city bear?
What now shall come on us?
When will God give the end?

Antistrophe II
Ah! ah! a voice of stones is falling fast
On battlements attacked;[83]
O Lord, Apollo loved,
A din of bronze-bound shields is in the gates;
And oh! that Zeus may give
A faultless issue of this war we wage! 150
And Thou, O blessed queen,
As Guardian Onca known,[84]
Save thy seven-gated seat.

Strophe III

And ye, all-working Gods,

Of either sex divine,
Protectors of our towers,
Give not our city, captured by the spear,
To host of alien speech.[85]
Hear ye our maidens; hear,
As is most meet, our prayers with outstretched 160
hands.

Antistrophe III

O all ye loving Powers,

Compass our State to save;
Show how that State ye love;
Think on our public votive offerings,
And as ye think, oh, help:
Be mindful ye, I pray,
Of all our city's rites of sacrifice.

Re-enter Eteocles
Eteoc. (to the Chorus) I ask you, O ye brood intolerable,
Is this course best and safest for our city?
Will it give heart to our beleaguered host, 170
That ye before the forms of guardian Gods
Should wail and howl, ye loathèd of the wise;[86]
Ne'er be it mine, in ill estate or good,
To dwell together with the race of women;
For when they rule, their daring bars approach,
And when they fear, alike to house and State
Comes greater ill; and now with these your rushings
Hither and thither, ye have troubled sore
Our subjects with a coward want of heart;
And do your best for those our foes without;
And we are harassed by ourselves within. 180
This comes to one who dwells with womankind.
And if there be that will not own my sway,
Or man or woman in their prime, or those
Who can be classed with neither, they shall take
Their trial for their life, nor shall they 'scape
The fate of stoning. Things outdoors are still
The man's to look to: let not woman counsel.
Stay thou within, and do no mischief more.
Hear'st thou, or no? or speak I to the deaf?

Strophe I
Chor. Dear son of Œdipus,
I shuddered as I heard the din, the din 190
Of many a chariot's noise,
When on the axles creaked the whirling wheels,
*And when I heard the sound
*Of fire-wrought curbs within the horses' mouths.

Eteoc. What then? Did ever yet the sailor flee

From stern to stem, and find deliverance so,
While his ship laboured in the ocean's wave?[87]

Antistrophe I

Chor. Nay, to the ancient forms

Of mighty Powers I rushed, as trusting Gods;
And when behind the gates
Was heard the crash of fierce and pelting storm,
Then was it, in my fear, 200
I prayed the Blessed Ones to guard our city.

Eteoc. Pray that our towns hold out 'gainst spear of foes.[88]

Chor. Do not the Gods grant these things?

Eteoc. Nay the Gods,

So say they, leave the captured city's walls.[89]

Strophe II
Chor. Ah! never in my life
May all this goodly company of Gods
Depart; nor may I see
This city scene of rushings to and fro,
*And hostile army burning it with fire! 210

Eteoc. Nay, call not on the Gods with counsel base;

Obedience is the mother of success,
Child strong to save. 'Tis thus the saying runs.

Antistrophe II

Chor. True is it; but the Gods

Have yet a mightier power, and oftentimes,
In pressure of sore ill,
It raises one perplexed from direst woe,
When dark clouds gather thickly o'er his eyes.

Eteoc. 'Tis work of men to offer sacrifice

And victims to the Gods, when foes press hard;
Thine to be dumb and keep within the 220
house.

Strophe III

Chor. 'Tis through the Gods we live

In city unsubdued, and that our towers
Ward off the multitude of jealous foes.
What Power will grudge us this?

Eteoc. I grudge not your devotion to the Gods;

But lest you make my citizens faint-hearted
Be tranquil, nor to fear's excess give way.
Antistrophe III
Chor. Hearing but now a din
Strange, wildly mingled, I with shrinking fear
Here to our city's high Acropolis,
Time-hallowed spot, have come.
230
Eteoc. Nay, if ye hear of wounded men or dying,
Bear them not swiftly off with wailing loud;
*For blood of men is Ares' chosen food.[90]

Chor. Hark! now I hear the panting of the steeds.

Eteoc. Clear though thou hear, yet hear not overmuch.

Chor. Lo! from its depths the fortress groans, beleaguered.

Eteoc. It is enough that I provide for this.

Chor. I fear: the din increases at the gates.

Eteoc. Be still, say nought of these things in the city.

Chor. O holy Band![91] desert ye not our towers.

240
Eteoc. A curse fall on thee! wilt thou not be still?

Chor. Gods of my city, from the slave's lot save me!

Eteoc. 'Tis thou enslav'st thyself and all thy city.

Chor. Oh, turn thy darts, great Zeus, against our foes!

Eteoc. Oh, Zeus, what race of women thou hast given us!

Chor. A sorry race, like men whose city falls.

Eteoc. What? Cling to these statues, yet speak words of ill?

Chor. Fear hurries on my tongue in want of courage.