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  1. (1 other version)How the dithyramb got its shape.Armand D'angour - 1997 - Classical Quarterly 47 (02):331-.
    Pindar's Dithyramb 2opens with a reference to the historical development of the genre it exemplifies, the celebrated circular chorus of classical Greece. The first two lines were long known from various citations, notably in Athenaeus, whose sources included the fourth-century authors Heraclides of Pontus and Aristotle's pupil Clearchus of Soli. The third line appears, only partly legible, on a papyrus fragment published in 1919, which preserves some thirty lines of the dithyramb including most of the first antistrophe.
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  • (4 other versions)Shame and Necessity.Nicholas White & Bernard Williams - 1994 - Journal of Philosophy 91 (11):619.
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  • “greek Comic Costume: Its History And Disfusion,”.T. B. L. Webster - 1954 - Bulletin of the John Rylands Library 36 (2):589.
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  • The Development of Attic Blackfigure.Eugene Vanderpool & John Davidson Beazley - 1953 - American Journal of Philology 74 (3):321.
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  • L' « agalma » des Dionysies de Délos.René Vallois - 1922 - Bulletin de Correspondance Hellénique 46 (1):94-112.
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  • Art and Ceremony in Late Antiquity.Michael McCormick & Sabine G. MacCormack - 1984 - American Journal of Philology 105 (4):494.
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  • (1 other version)Dionysiac Drama and the Dionysiac Mysteries.Richard Seaford - 1981 - Classical Quarterly 31 (02):252-.
    In Euripides' Bacchae Dionysos visits Thebes in disguise to establish his mysteries there. And so, given normal Euripidean practice, it is almost certain that in the lost part of his final speech Dionysos actually prescribed the establishment of his mysteries in Thebes. In the same way the Homeric Hymn to Demeter tells how the goddess came in disguise to Eleusis and finally established her mysteries there. After coming to Eleusis she performs certain actions in the house of king Celeus, for (...)
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  • (1 other version)Homer. [REVIEW]G. Murray - 1925 - The Classical Review 39 (3-4):71-73.
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  • (1 other version)The Uses of Laughter in Greek Culture.Stephen Halliwell - 1991 - Classical Quarterly 41 (02):279-.
    The proposition that man is the only animal capable of laughter is at least as old as Aristotle . In a strictly physical sense, this is probably false; but it is undoubtedly true that as a psychologically expressive and socially potent means of communication, laughter is a distinctively human phenomenon. Any attempt to study sets of cultural attitudes towards laughter, or the particular types of personal conduct which these attitudes shape and influence, must certainly adopt a wider perspective than a (...)
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  • Eleusis und die orphische Dichtung Athens in vorhellenistischer Zeit.David E. Hahm & Fritz Graf - 1977 - American Journal of Philology 98 (3):318.
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  • Poetarum Lesbiorum Fragmenta.Lloyd W. Daly, Edgar Lobel & Denys Page - 1957 - American Journal of Philology 78 (4):414.
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  • The Dramatic Festivals of Athens.Margarete Bieber & Arthur Pickard-Cambridge - 1954 - American Journal of Philology 75 (3):306.
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  • (4 other versions)Shame and Necessity.Bernard Arthur Owen Williams - 1994 - Ethics 105 (1):178-181.
    We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams's original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the ancients (...)
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