Two movie moguls abandon an increasingly vain and shallow society, making their way into the desert to live among the birds. Seeking the freedom and tranquility that come with bird-living, they must make a case for why they deserve an avian transformation, but all they have to offer are the pieces of civilization they’ve tried to leave behind. THE BIRDS begs the question: Can human beings truly go against their nature? Originally performed in 414 B.C. and written chockablock full of pop culture references of the time, Reno and Weissman have dusted off Aristophanes’ Attic Comedy and provided opportunities for theatremakers to tailor the play to their particular place and time. ARISTOPHANES’ THE BIRDS is a hilarious examination of humanity’s desperate need for control, privilege, and conspicuous consumption.

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Aristophanes was clearly anxious about the role of the sophists and the “new” education in Athens. After the perceived failure of Clouds in 423 and its subsequent, unperformed revision, Aristophanes, this book argues, returned in 414 with Birds, a continuation and deepening of his critique found in Clouds. Peisetaerus or “persuader of his comrades,” the protagonist of Birds, though an old man, is clearly a student of Socrates’ phrontisterion. Unlike Socrates, however, he is political and ambitious and he understands the whole of human nature, both rational and irrational. Peisetaerus employs the various deconstructive techniques of Socrates and his allies (which is summed up on the comic sage in the image of “father-beating”) to overturn not just human society, but, with the help of his new allies, the divine and musical birds, the cosmos. After his new gods and bird city, Cloudcuckooland, are actually established, however, the hero re-introduces the “old” ways - justice, moderation, and obedience to law – but now under his personal authority, and thereby becomes “the highest of the gods.” Thus, the author postulates, in 414 Aristophanes has come to acknowledge the potency of the apparent civic-minded turn (or element) of the sophists, while aware of the self-aggrandizing nature of their ambition. Peisetaerus, unlike Socrates, is successful: he is establishing a just polis and cosmos and, therefore, must be victorious. But the consequence or cost of this success is illustrated through the Bird Chorus. After the polis is founded, the birds never again sing of their musical reciprocity with the Muses, the source of melodies for men. The birds are now political and the policemen of human beings. The sophist-run cosmos has lost its music. The new Zeus is an ugly bird-mutant. The gods and all nomoi have lost their beauty, honor, and reverential nature. Birds, in its finale, hilariously, but boldlyilluminates the inherent tension between philosophy (reason) and poetry (divinely-inspired tradition).

THREE PLAYS TRANSLATED BY WAYNE AMBLER AND THOMAS L. PANGLE In these three raucous comedies, mortals outwit and even replace Zeus and other Olympian deities of the Greek Pantheon. As Aristophanes provokes laughter at the foibles of gods and men, he arouses wonder at our human need for the divine. * * * “The three comic heroes in the plays included here raise the questions of whether there are gods, who they might be, how powerful they are, and how they might be changed or eliminated. Although the precise form of such questions changes from age to age, these are questions that are inseparable from political life; and they certainly are powerfully present in our own day . . . great theorists and architects of the modern liberal state designed its contours partly with an eye on the goal of diminishing the role of religion in the public square. Not unlike our three comic heroes, they wanted to reduce dependence on “Zeus” and his priests. In his place, and like our three heroes, they sought peace, wealth, and human rulers liberated from exaggerated piety. And nowadays the so-called New Atheists are pressing the case that it is high time for a final defeat and elimination of the powers of darkness that, in their view, have cost us so much blood and treasure . . . Aristophanes was not a modern liberal; still less would he agree with the New Atheists’ advocacy of universal public atheism. He does, however, put dissatisfaction with the gods at the center of the three plays included here, does bestow victories on the human critics of those gods, and does invite us to think with him about the justice of their causes, the tactics behind their victories, and the limits of their successes.” – From the Introduction

Flying to Heaven to demand an end to war, building Cloudcuckooland in the sky, descending to Hades to retrieve a dead tragedian - such were the cosmic missions on which Aristophanes, the father of comedy, sent his heroes of the classical Athenian stage. The wit, intellectual bravura, political clout and sheer imaginative power of Aristophanes' quest dramas have profoundly influenced humorous literature and satire, but this volume, which originated at an international conference held at the Archive of Performances of Greek and Roman Drama at Oxford University in 2004, is the first interdisciplinary study of their seminal contribution to the evolution of comic performance. Interdisciplinary essays by specialists in Classics, Theatre, and Modern Literatures trace the international performance history of Aristophanic comedy, and its implication in aesthetic and political controversies, from antiquity to the twenty-first century. The story encompasses Jonson's satire, Cromwell's Ireland, German classicism, British Imperial India, censorship scandals in France, Greece and South Africa, Brechtian experiments in East Berlin, and musical theatre from Gilbert and Sullivan to Stephen Sondheim.

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