With a new introduction and some revisions, these essays on Classical Greek satyr plays, originally published in various venues between 2002 and 2010, suggest new critical approaches to this important dramatic genre and identify previously neglected dimensions and dynamics within their original Athenian context. Griffith shows that satyr plays, alongside the ludicrous and irresponsible, but harmless, antics of their chorus, presented their audiences with culturally sophisticated narratives of romance, escapist adventure, and musical-choreographic exuberance, amounting to a zparallel universey to that of the accompanying tragedies in the City Dionysia festival. The class oppositions between heroic/divine characters and the rest (choruses, messengers, servants, etc.) that are so integral to Athenian tragedy are shown to be present also, in exaggerated form, in satyr drama, with the satyr chorus occupying a role that also inevitably recalled for the Athenian audiences their own (often foreign-born) slaves. Meanwhile the familiar main characters of tragedy (Heracles, Danae and Perseus, Hermes and Apollo, Achilles, Odysseus, etc.) are re-deployed in an engaging milieu of erotic encounters, miraculous discoveries, guaranteed happy endings, marriages, and painless release from suffering for all, both for the well-behaved heroes and also for the low-life, playful satyrs (the slaves of Dionysus). In their fusion of adventure and romance, fantasy and naïvete, Aphrodite and Dionysus, Athenian satyr plays thus anticipate in many respects, Griffith suggests, the later developments of Greek pastoral and prose romance.

Examines how Nietzschean ideas influenced the composition of Mahler's first four, so-called Wunderhorn, symphonies. Gustav Mahler and Friedrich Nietzsche both exercised a tremendous influence over the twentieth century. All the more fascinating, then, is Mahler's intellectual engagement with the writings of Nietzsche. Given the limited and frequently cryptic nature of the composer's own comments on Nietzsche, Mahler's specific understanding of the elusive thinker is achieved through the examination of Nietzsche's reception amongst the people who introduced composer to philosopher: members of the Pernerstorfer Circle at the University of Vienna. Mahler's Nietzsche draws on a variety of primary sources to answer two key questions. The first is hermeneutic: what do Mahler's allusions to Nietzsche mean? The second is creative: how can Mahler's own characterization of Nietzsche as an "epoch-making influence" be identified in his compositional techniques? By answering these two questions, the book paints a more accurate picture of the intersections of the arts, philosophy and politics in fin-de-siècle Vienna. Mahler's Nietzsche will be required reading for scholars and students of nineteenth and early twentieth century German music and philosophy.

What happened to Greek tragedy after the death of Euripides? This book provides some answers, and a broad historical overview.

The origins of satyr drama, and particularly the reliability of the account in Aristotle, remains contested, and several of this volume’s contributions try to make sense of the early relationship of satyr drama to dithyramb and attempt to place satyr drama in the pre-Classical performance space and traditions. What is not contested is the relationship of satyr drama to tragedy as a required cap to the Attic trilogy. Here, however, how Aeschylus, Sophocles, and Euripides (to whom one complete play and the preponderance of the surviving fragments belong) envisioned the relationship of satyr drama to tragedy in plot, structure, setting, stage action and language is a complex subject tackled by several contributors. The playful satyr chorus and the drunken senility of Silenos have always suggested some links to comedy and later to Atellan farce and phlyax. Those links are best examined through language, passages in later Greek and Roman writers, and in art. The purpose of this volume is probe as many themes and connections of satyr drama with other literary genres, as well as other art forms, putting satyr drama on stage from the sixth century BC through the second century AD. The editors and contributors suggest solutions to some of the controversies, but the volume shows as much that the field of study is vibrant and deserves fuller attention.

The Oxford Handbook of Greek and Roman Comedy marks the first comprehensive introduction to and reference work for the unified study of ancient comedy. From its birth in Greece to its end in Rome, from its Hellenistic to its Imperial receptions, no topic is neglected. The 41 essays offer cutting-edge guides through comedy's immense terrain.

In this volume, tragedy in antiquity is examined synoptically, from its misty origins in archaic Greece, through its central position in the civic life of ancient Athens and its performances across the Greek-speaking world, to its new and very different instantiations in Republican and Imperial Roman contexts. Lively, original essays by eminent scholars trace the shifting dramatic forms, performance environments, and social meanings of tragedy as it was repeatedly reinvented. Tragedy was consistently seen as the most serious of all dramatic genres; these essays trace a sequence of different visions of what the most serious kind of dramatic story might be, and the most appropriate ways of telling those stories on stage. Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual, and myth; politics of city and nation; society and family, and gender and sexuality.

With its ribald chorus of ithyphallic, half-man / half-horse creatures, satyr drama was a peculiar part of the Athenian theatrical experience. Performed three times each year after a trilogy of tragedies, it was an integral part of the 5th- and 4th-century City Dionysia, a large festival in honour of the god Dionysus. Euripides: Cyclops is the first book-length study of this fascinating genre's only complete, extant play, a theatrical version of Odysseus' encounter with the monster Polyphemus. Shaw begins with a look at the history of the genre, following its development from early 6th-century religious processions up to the Hellenistic era. He then offers a comprehensive analysis of the Cyclops' plot and performance, using the text (alongside ancient literary fragments and visual evidence) to determine the original viewing experience: the stage, masks, costumes, actions and emotions. A detailed examination of the text reveals that Euripides associates and distinguishes his version of the story from previous iterations of the myth, especially book nine of Homer's Odyssey. Euripides handles many of the same themes as his predecessors, but he updates the Cyclops for the Athenian stage, adapting his work to reflect and comment upon contemporary religious, philosophical and literary-musical trends.