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Kinship and Politics
One interesting thing a scholar can investigate is the similarities and differences between ancient texts, especially those that operate on the basis of different moral and religious assumptions and beliefs. One such comparison can occur between the Euminides by Aeschylus and the New Testament book Romans by the Apostle Paul in the Bible. The main difference is that the Euminides is based upon the ancient Greek morality, involving a polytheistic system, while Romans is based upon the monotheistic system. This main difference also manifests in specific differences and similarities, involving kinship, politics, the law, and the acceptability of violence.
In the Euminides, for example, the concepts of kinship and politics are separate and contested. In the first scene of the play, where the Pythian Priestess enters, she indicates that the throne is not necessarily the birthright of those who are born into royal homes. Thrones can be given over to others who are found to be more deserving, or by the choice of those who are born into the political arena. In this way, both kinship and political prowess can be contested, decided by human beings, or decided by the gods.
In Romans 1, the Apostle Paul indicates that the context of politics is also kinship. Christ was the descendent of a long line of kings, for example, putting him in a rulership position by birth. In addition, he was also reported to be the legitimate son of God, providing him not only with a political stronghold in terms of human kinship, but also by that of divine kinship. This is not a flexible...
In the former, for example, the law is created by people who are required to live under the law. Hence, Orestes is able to contest the laws that require his punishment for the murder of his mother. Aeschylus also indicates that, should Orestes' innocence be proven, this would create a change in the existing law. Although not a pleasant possibility, this is accepted as reality according to the needs of specific human circumstances at a specific time. Orestes' murder of his mother is surrounded by circumstances of revenge for the death of his father, rather than pure matricide.
In Romans, there is no such flexibility in terms of the law. There is a certain status quo, according to the Christian morality, that must be retained regardless of centuries of human development. In Romans 1, for example, this law concerns the "knowledge of God." Those who choose not to have this knowledge, were punished by being made even more wicked than they were in the first place. Particularly, Paul refers to the Ten Commandments in terms of "fidelity," "love," and "murder," as well as disobedience towards parents. These are laws that are considered universal and unchanging according to god's decrees.
Also unlike the Euminides, the punishment for these offenses is both eternal and incontestable. There is no court in which one's innocence can be contested, nor are there any mitigating circumstances that can be taken into account, as in…
References
Aeschylus. The Euminides. Translated by EDA Morshead. Retrieved from: http://classics.mit.edu/Aeschylus/eumendides.html
The Letter to the Romans. Retrieved from: http://www.biblegateway.com/passage/?search=Romans+1&version=NIV
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