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Religious Values in Aeschylus' Oresteia, Homer’s Iliad, and Sophocles’ Electra The last and defined beat of the Persian military at the fight of Plataea manifested the end of an age-long risk to Athens. But the triumph was a wonder also, as all the chances had been against the Athenians at the starting point of the pugilative battle. While Pericles took charge of Athens after the pugilative war and started the advance of democracy, religion thrived. The rebuilding of the Acropolis and the construction of the Parthenon and its great statue of Athene under Pericles' rule signified the height of religious belief among Athenians. Nevertheless, the change in power from the aristocrats to the common males in the fresh democracy, and the Peloponnesian Battle and Great Problem that implemented the change, all led to a general decrease in spiritual perception. Just a few years after achieving its top, it reached an all-time low. This apparent switch in attitude among Athenians can become noticed by evaluating the functions of two tragedians, Sophocles and aeschylus, whose has had been performed in each of these two intervals. But with this dramatic change also, it is certainly apparent that Athenians continued to be believers throughout these intervals, because religious beliefs was, and has been always, a large component of their lifestyle. The spiritual look at of Athenians before the Peloponnesian Battle can become most effective shown by the portrayal of conversation between males and Gods in Aeschylus’ function, The Eumenides. From the initial picture, when “The hinged doorways of the forehead open up and display Orestes encircled by the sleeping Furies, Apollo and Hermes beside him” (Aeschylus, 137), one can observe that in Aeschylus’ eye, Goddesses and gods are not really something isolated and unreachable, but rather, they are “real” numbers who will at instances stand by our h...