The Cambridge Companion to Greek Tragedy (Cambridge Companions to Literature)
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This book presents ancient Greek tragedy in the context of late-twentieth-century reading, criticism and performance. The twelve chapters, written by seven distinguished scholars, cover tragedy as an institution in the civic life of ancient Athens, a range of approaches to the surviving plays, and changing patterns of reception, adaptation and performance from antiquity to the present.
Plutarch, Nicias 29. Fourth-century and later reception of fifthcentury tragedy: Ch. 9 below. Civic architecture: Kolb (1979), (1981) and (1989); Whitehead (1995). Macedon's cultural attraction: Hatzopoulos & Loukopoulos (1981); cf. Easterling (1994). Cambridge Companions Online © Cambridge University Press, 2006 PAUL CARTLEDGE fruitfully as a 'performance culture' (cf. Ch. 3 below). The city celebrated more statewide religious festivals (in Attica as well as in Athens proper) than any other
Cambridge Companions Online © Cambridge University Press, 2006 P. E. EASTERLING 'freed' if they find his lost cattle (164-5), t n a t they a r e m a typical state of enslavement to the wrong master and are longing to return to Dionysus. There are other fragments that seem to show the same preoccupation with performance: in a lyric attributed by scholars to Aeschylus' play Prometheus the Fire-Kindler the playful references to dancing and singing by nymphs celebrating Prometheus' discovery of
valorised competitive public display across a vast range of social institutions and spheres of behaviour. The gymnasium with its competitions in manliness, the symposium with its performances of songs and speeches, and the theatre become - with the spreading of Greek culture throughout the Mediterranean world in the wake of Alexander the Great - the key signs of Greekness itself. The dominant culture of Athens in the fifth century is particularly influential in the development of these
context and thus its celebration, a grand personal appearance before the assembled city, presented the choregos with a magnificent occasion for self-promotion. So inevitably - we hear about Alcibiades, the fifth-century citizen who was most prominent in the citizens' gaze, marching in purple before the amazed citizens, and also (from his enemies) about his outrageous arrogance towards the judges and other citizens in the competition (Dem. 21.143; Athen. 12 534c; Andocides, Against Alcibiades
has taken hold, lack marital supervision. There are several references to Echion, Agave's husband and Pentheus' father, one of the original 'Spartoi' ('sown men') of Thebes, who sprang from the dragon's teeth (265, 507, 995, 1030, 12.74). Although it is not stated that Echion is dead, he is certainly not present in Thebes. Autonoe's husband Aristaeus is also mentioned (1227); he seems to be living abroad. There is silence on the subject of Ino's husband, usually identified as the Boeotian king