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OCR GCSE Classical Civilisation (Myth and Religion) Smart practice A mixed round aimed at your weak spots
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Greek death and burial

Practise 30 exam-style questions on Greek death and burial for OCR GCSE Classical Civilisation (Myth and Religion). Write your answer as you would in the exam and get it marked in seconds against the mark scheme, point by point, with an AI tutor on hand if you get stuck.

  • 30 questions
  • 1–8 marks each
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20 questions, marked as you go

Sample questions with model answers

Here are 4 of the questions in this topic, each with a model answer, an explanation of why it earns the marks and the mark scheme an examiner would use.

Question 1

1 mark

In Athens a loutrophoros, a tall vase with a long neck, was sometimes placed on a grave or carved on a grave monument.

What did this show about the dead person?

Model answer

It showed that the dead person had died before they could be married.

Explanation

The loutrophoros was used to carry water for the ritual bath before a wedding. Setting one on a grave marked a life cut short before marriage, which the Greeks saw as a particular tragedy because marriage was the fulfilment of a young person's life (a girl who died unmarried could be described as a 'bride of Hades'). Marble loutrophoroi were carved as grave markers in the 4th century BC.

Mark scheme
  1. 1 mark

    That the dead person had died unmarried (before their wedding)

    Accept 'they never married' / 'they died young, before marriage'. Do not accept 'they were young' alone or 'they were a woman' alone.

Question 2

2 marks

Figure 1 is a flow chart of the journey of a soul after death, as many Greeks imagined it.

Name the places labelled A and B.

The journey of the soul. Flow chart of 7 boxes joined by arrows, read from top to bottom. The first box is "Death: the soul leaves the body", which leads to "The soul is led down to Hades", which leads to "The soul crosses the river", which leads to "Judgement of the soul". From "Judgement of the soul", 3 arrows branch out side by side: the left arrow, labelled "ordinary people", leads to "Asphodel Meadows: most souls"; the middle arrow, labelled "heroes and favourites of the gods", leads to box A; the right arrow, labelled "great wrongdoers", leads to box B.

Model answer

A is Elysium (the Elysian Fields) and B is Tartarus.

Explanation

Most souls lived a shadowy existence in the Asphodel Meadows; a few favoured heroes went to Elysium (or the Isles of the Blessed), a place of ease and pleasant weather, while great sinners such as Tantalus and Sisyphus were punished in Tartarus. The idea of judgement deciding where every soul goes is clearer in later writers such as Plato than in Homer. Hades can mean both the god and the whole underworld, so it is not specific enough for B.

Mark scheme
  1. 1 mark

    A: Elysium

    Accept the Elysian Fields / Elysian plain / the Isles of the Blessed.

  2. 1 mark

    B: Tartarus

    Accept any recognisable spelling. Do not accept 'Hades' alone (Hades is the whole underworld).

Question 3

3 marks

Athenian law required the ekphora (the funeral procession) to take place before sunrise.

Suggest three reasons for this rule.

Model answer

First, holding the procession before sunrise meant few people would see it, which limited the display that rich families could make. Second, it kept the pollution of the corpse away from the busy city during the day. Third, it showed respect to the gods by not letting a dead body be seen in the pure light of the sun.

Explanation

The rule comes from the funeral laws attributed to Solon, which tried to reduce extravagant and disorderly funerals, especially the large processions of wailing women that aristocratic families used to show off. Religious ideas about miasma and the purity of daylight may also lie behind it. 'Suggest' questions reward any plausible, well-explained reasons.

Mark scheme
  1. 3 marks

    Three valid suggestions, 1 mark each, e.g.: to limit the size and display of the procession, since fewer people would be watching in the dark / to stop rich families competing with grand public funerals (part of Solon's laws against excess) / to prevent large crowds of mourning women causing disorder in the streets / to keep the pollution (miasma) of the corpse away from the people and the life of the city by day / so that the dead body did not pollute the light of the sun (Helios) / to get the body out of the city quickly and quietly before the working day / practical reasons: by the third day the body was starting to decay, and it was cooler before dawn

    Max 3. Credit any sensible suggestion; reasons must be different from each other.

Question 4

8 marks

Source A: an Athenian black-figure terracotta funerary plaque of about 500 BC.

A dead man lies on a bier with his head propped up on a pillow. A woman at the head of the bier holds his head in both hands. Other women crowd round the bier, some of them tearing at their hair. At the foot of the bier a line of men approaches, each raising his right hand.

To what extent were women more important than men in Greek funeral rites? Use Source A as a starting point and your own knowledge.

Model answer

Source A suggests that women were at the centre of Greek funeral rites. The women crowd around the bier, the chief mourner holds the dead man's head and others tear their hair in lament, while the men stand at the foot of the bier, raising a hand in farewell. This matches what we know of the prothesis: women of the family washed the body, anointed it with oil, dressed it and laid it out, and they led the laments. In the Iliad it is Andromache, Hecuba and Helen who lead the laments for Hector. After the funeral, women continued to care for the dead: white-ground lekythoi often show women bringing ribbons and offerings to a grave stele.

However, men held the authority. The duty to bury the dead and keep up offerings fell on the male heir, and in the ekphora the men walked in front while the women followed behind. Male lawmakers also controlled women's part: Solon's laws, as Plutarch reports, banned mourners from tearing their flesh or singing composed laments, and a law quoted by Demosthenes kept women under sixty away unless they were close relatives. In the public funeral for the war dead described by Thucydides, the state organised everything and a leading man such as Pericles gave the speech, while the women only lamented at the grave.

Overall, women were more important in the emotional and ritual heart of the funeral - preparing the body and leading the lament, as Source A shows. But they were not more important overall, because men controlled the public, legal and political side of death. The very fact that the state passed laws to restrict women's mourning suggests their role was powerful, but it was a power that men limited.

Explanation

A top answer uses Source A and a range of own knowledge (preparation of the body, laments, the ekphora rules, Solon's laws, grave visits, public funerals) and weighs women's ritual importance against men's legal and public authority. It should reach a clear judgement, for example that women mattered more in the rites themselves but men controlled them. Answers that only describe what women did, without comparing them with men, stay in Level 2.

Mark scheme
  1. 8 marks

    Levels of response (8 marks). AO1 (4) and AO2 (4) are equally weighted.
    Level 4 (7-8 marks): consistently accurate and detailed knowledge of Greek funeral rites, using both Source A and own wider knowledge of the roles of women and men at each stage; very good understanding of the cultural context and possible interpretations; a well-argued response with a clear, substantiated judgement on how far women were more important than men, supported by a range of well-selected evidence, including critical analysis.
    Level 3 (5-6 marks): accurate knowledge, using both the source and own knowledge; a focused response with relevant analysis of the roles of women and men and a judgement.
    Level 2 (3-4 marks): sound, mostly accurate knowledge; engages with the general topic of funerals, limited range of evidence, some analysis.
    Level 1 (1-2 marks): limited knowledge, may only use the source given; isolated analysis.
    0 marks: no response or no response worthy of credit.
    A mainly descriptive answer with little analysis or judgement cannot go above Level 2.

    Indicative content (not a checklist; credit other valid points): AO1: Source A - the women surround the bier, the chief mourner holds the dead man's head, women tear their hair; the men approach in a line with a raised hand (a gesture of farewell). Women washed, anointed, dressed and garlanded the body and laid it out; women led the lament (goos, threnos): beating breasts, tearing hair, scratching cheeks - e.g. Andromache, Hecuba and Helen lead the laments for Hector in Iliad 24. In the ekphora men walked in front, women behind (law in Demosthenes 43); women under sixty except close relatives were excluded. Solon's laws banned laceration, composed laments and wailing for others, and limited what women could carry. Women tended graves afterwards: white-ground lekythoi often show women bringing ribbons and offerings to a stele. Men: male heirs had the legal and religious duty to bury and to provide offerings; men organised and led the procession; the state's public funeral for the war dead, with a funeral speech by a leading man (Pericles); hired aulos players; the perideipnon (funeral feast). AO2: women dominate the emotional and ritual heart of the funeral (body and lament), as Source A shows; but men held legal responsibility and authority and led the public procession; Solon's laws suggest women's lament was powerful enough to be feared and controlled by male lawmakers; the importance of women may depend on the stage (prothesis vs ekphora vs public funerals) and period (Geometric to Classical); public, civic funerals reduced women's role to lament at the grave. Credit a judgement either way if supported, e.g. women were more prominent, but men were more powerful.

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