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  1. The Aeschylean Sting in Wasps_’ Tale: Aristophanes’ Engagement with the _Oresteia.Rosie Wyles - 2020 - Classical Quarterly 70 (2):529-540.
    The sting to Aristophanes’ ‘little tale’ inWasps(λογίδιον,Vesp.64) materializes from the comedy's interplay with theOresteia. This article argues that Aristophanes alludes to bothAgamemnonandEumenidesin the scenes running up to (and including) the trial scene, and that he exploits this intertext in the cloak scene (Vesp.1122–264). While isolated allusions to theOresteiahave been identified inWasps, a systematic consideration of these references has not been undertaken: a surprising absence in discussions of the ongoing competition between the comic and the tragic genres permeatingWasps’ dramatic action. Moreover, (...)
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  • ‘Their memories will never grow old’: The politics of remembrance in the athenian funeral orations.Julia L. Shear - 2013 - Classical Quarterly 63 (2):511-536.
    Every winter in the classical period, on a specifically chosen day, Athenians gathered together to mourn the men who had died in war. According to Thucydides, the bones of the dead killed in that year lay in state for two days before being carried in ten coffins organized by tribe to thedêmosion sêmawhere they were buried and then a speech was made in honour of the dead men by a man chosen by the city. As his description makes clear, this (...)
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  • Aeschylus and the unity of opposites.Richard Seaford - 2003 - Journal of Hellenic Studies 123:141-163.
    The idea of the 'unity of opposites' allows one to see important connections between phenomena normally treated separately: verbal style, ritual, tragic action and cosmology. The stylistic figure of Satzparallelismus in lamentation and mystic ritual expresses the unity of opposites (particularly of life and death) as oxymora. Both rituals were factors in the genesis of tragedy, and continued to influence the style and action of mature tragedy. The author advances new readings of various passages of the Oresteia, which is seen (...)
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  • Nothing to do with democracy: Athenian drama and the polis.Peter J. Rhodes - 2003 - Journal of Hellenic Studies 123:104-119.
    A fashionable approach to the interpretation of Athenian drama concentrates on its context in performance at Athenian festivals, and sees both the festivals and the plays as products of the Athenian democracy. In this paper it is argued that, whereas the institutional setting inevitably took a particular form in democratic Athens, that was an Athenian version of institutions found more generally in the Greek world, and even in the Athenian version many features do not seem distinctively democratic. Similarly in the (...)
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  • Ektos sumphorās: Tragic Athens.Sophie Mills - 2017 - Polis 34 (2):208-225.
    It is orthodox to state that tragedy encourages its audience to meditate on questions related to living in the polis with the resulting claim that it should promote self-examination among its citizen-spectators. The evidence that tragedy is political in some sense is incontrovertible. And yet, given what is sometimes seen on stage, it is worth exploring this orthodoxy a little and asking if there are limitations to it. In particular, what happens when the city of Athens itself is brought into (...)
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  • Justice, Geography and Empire in Aeschylus' Eumenides.Rebecca Futo Kennedy - 2006 - Classical Antiquity 25 (1):35-72.
    This paper argues that Aeschylus' Eumenides presents a coherent geography that, when associated with the play's judicial proceedings, forms the basis of an imperial ideology. The geography of Eumenides constitutes a form of mapping, and mapping is associated with imperial power. The significance of this mapping becomes clear when linked to fifth-century Athens' growing judicial imperialism. The creation of the court in Eumenides, in the view of most scholars, refers only to Ephialtes' reforms of 462 BC. But in the larger (...)
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