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"Offers a critical new perspective on a major classical author by one of the world's leading authorities; advances a new theory of Euripides' intentions, namely, that he is not trying to undermine traditional theology ..."--Https://global.oup.com.
This book is about the representation of gods (both as characters and as a subject for discourse) in two tragedies by Euripides: Heracles and Hippolytus. Its goal is to establish a framework for the reading of Greek tragedy and for the analysis of the various ways in which the gods of the Greek religion appear in tragic drama, and to apply it to the aforementioned plays.In this work we contend that such a framework should transcend the usual dichotomy made between a "religious" and a "non-religious" reading of Greek tragedy, and more specifically of Euripidean tragedy. This dichotomy contains in itself a cultural assumption, that is, the possibility of establishing a clear-cut distinction between a domain of religious discourse and an autonomous, profane sphere in which the representations of gods would assume a different value and meaning. There is nothing in the discursive structures of Classical Greece that allows us to posit something of the kind. The elements that appear to us as questioning the traditional representations of gods in Greek tragedy can be seen from this perspective.
CHORUS The furious Mimas Here blazes in the volley'd fires: and there Another earth-born monster falls beneath The wand of Bacchus wreathed with ivy round, No martial spear. But, as 'tis thine to tend This temple, let me ask thee, is it lawful, Leaving our sandals, its interior parts To visit?
In Honor Thy Gods Jon Mikalson uses the tragedies of Aeschylus, Sophocles, and Euripides to explore popular religious beliefs and practices of Athenians in the fifth and fourth centuries B.C. and examines how these playwrights portrayed, manipulated, and otherwise represented popular religion in their plays. He discusses the central role of honor in ancient Athenian piety and shows that the values of popular piety are not only reflected but also reaffirmed in tragedies. Mikalson begins by examining what tragic characters and choruses have to say about the nature of the gods and their intervention in human affairs. Then, by tracing the fortunes of diverse characters -- among them Creon and Antigone, Ajax and Odysseus, Hippolytus, Pentheus, and even Athens and Troy -- he shows that in tragedy those who violate or challenge contemporary popular religious beliefs suffer, while those who support these beliefs are rewarded. The beliefs considered in Mikalson's analysis include Athenians' views on matters regarding asylum, the roles of guests and hosts, oaths, the various forms of divination, health and healing, sacrifice, pollution, the religious responsibilities of parents, children, and citizens, homicide, the dead, and the afterlife. After summarizing the vairous forms of piety and impiety related to these beliefs found in the tragedies, Mikalson isolates "honoring the gods" as the fundamental concept of Greek piety. He concludes by describing the different relationships of the three tragedians to the religion of their time and their audience, arguing that the tragedies of Euripides most consistently support the values of popular religion.
Although readers continue to believe that in his dramas Euripides was questioning the nature and sometimes even the existence of the gods, and that through his dramas he sought to reveal the flaws in the traditional religious beliefs of his own time, this book argues that instead of seeking to undermine ancient religion, Euripides is describing with a brutal realism what the gods are like, and reminding his mortal audience of the limitations of human understanding.
Wisdom and Folly in Euripides by Poulheria Kyriakou,Antonios Rengakos Pdf
A major, defining polarity in Euripidean drama, wisdom and folly, has never so far been the subject of a book-length study. The volume aims at filling this gap. Virtually all Euripidean characters, from gods to slaves, are subject to some aspect of folly and claim at least some measure of wisdom. The playwright’s sophisticated handling of the tradition and the pervasive ambiguity in his work add extra layers of complexity. Wisdom and folly become inextricably intertwined, as gods pursue their agendas and mortal characters struggle to control their destiny, deal with their troubles, confront their past, and chart their future. Their amoral or immoral behavior and various limitations often affect also their families and communities. Leading international scholars discuss wisdom and folly from various thematic angles and theoretical perspectives. A final section deals with the polarity’s reception in vase-painting and literature. The result is a wealth of fresh insights into moral, social and historical issues. The volume is of interest to students and scholars of classical drama and its reception, of philosophy, and of rhetoric
One of Euripides' late plays, Ion tells the story of Kreousa, queen of Athens, and her son by the god Apollo. Apollo raped Kreousa; she secretly abandoned their child, assuming thereafter that the god had allowed him to die. Ion, however, is saved to become a ward of Apollo's temple at Delphi. In the play, Kreousa and her husband Xouthos go to Delphi to seek a remedy for their childlessness; Apollo, speaking through his oracle, gives Ion to Xouthos as a son, enraging the apparently still childless Kreousa. Mother tries to kill son, son traps mother at an altar and is about to do her violence; just then, Apollo's priestess appears to reveal the birth tokens that permit Kreousa to recognize and embrace the child she thought she had lost forever. Ion must accept Apollo's duplicity along with his benevolence toward his son. Disturbing riptides of thought and feeling run just below the often shimmering surface of this masterpiece of Euripidean melodrama. Despite Ion's "happy ending", the concatenation of mistaken identities, failed intrigues, and misdirected violence enacts a gripping and serious drama. Euripides leaves the audience to come to terms with the shifting relations of god and mortals in his complex and equivocal interpretation of myth.
The Bacchae is the last and greatest of Euripides' plays. Its theme of the cost of resisting the gods who reside in human nature itself is still of immediate interest to audiences and readers and has inspired modern interpretations. Professor Kirk has made a translation which is both accurate and readable. This he supports with an analytic commentary and a substantial introductory essay which provide the Greek-less reader with essential background information and offer interpretation of a kind usually found only in Greek editions. This is a translation for students of Greek tragedy, particularly in courses on classics in translations or classical civilisation. It will also be useful for students of drama and of English and other literatures.
Based on the Greek myth of the god Dionysus's punishment of King Pentheus and his mother Agave, Williams' The Bacchae of Euripides is a unique interpretation of one of the most celebrated plays in the history of dramatic theater.
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In The Eating of the Gods the distinguished Polish critic Jan Kott reexamines Greek tragedy from the modern perspective. As in his earlier acclaimed Shakespeare Our Contemporary, Kott provides startling insights and intuitive leaps which link our world to that of the ancient Greeks. The title refers to the Bacchae of Euripides, that tragedy of lust, revenge, murder, and "the joy of eating raw flesh" which Kott finds paradigmatic in its violence and bloodshed.
