Friedrich Solmsen provides a new approach to Hesiod's personality in this book by distinguishing Hesiod's own contributions to Greek mythology and theology from the traditional aspects of his poetry. Hesiod's vision of a better world, expressed in religious language and imagery, pictures the savagery and brutality of the earlier days of Greece giving way to an order of justice. In this new order, however, the good aspects of the past would be preserved, giving an inner continuity and strength to the changing world. Solmsen traces the influence of Hesiod’s ideas on other Athenian poets, Aeschylus in particular. From personal political experience Aeschylus could give a deeper meaning to Hesiod's dream of an organic historical evolution and of a synthesis of old and new powers. For Aeschylus, justice became the crucial problem of the political community as well as of the divine order. Through close readings of Hesiod's Theogony and Works and Days and of Aeschylus' Prometheia and Eumenides, Solmsen reinterprets the political ideas of the Greek city state and the relation between divine and human justice as seen by early Greek poets. First published in 1949, this book has long been recognized as the standard work on Hesiod's influence. For the 1995 paperback edition, G. M. Kirkwood has written a new foreword that addresses the book's reception and discusses more recent scholarship on the works Solmsen examines, including the disputed authorship of Prometheia.

Adventures, calamities, and conquests abound in stirring tales about Pandora's box, King Midas and his golden touch, the dreaded Cyclops, Narcissus and Echo, and many other familiar figures.

Few Greek tragedies confront the critic with more varied difficulties than the Suppliants, and perhaps no other tragedy has been the subject of such diverse interpretation. In this book Professor Murray demonstrates that the web of imagery woven around Io, the ancestress of the Danaids, is a vitally important vehicle of meaning, indispensable to a correct interpretation of the trilogy. Originally published in 1958. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

In the last decades the field of research on ancient Greek scholarship has been the object of a remarkable surge of interest, with the publication of handbooks, reference works, and new editions of texts. This partly unexpected revival is very promising and it continues to enhance and modify both our knowledge of ancient scholarship and the way in which we are accustomed to discuss these texts and tackle the editorial and exegetical challenges they pose. This volume deals with some pivotal aspects of this topic, being the outcome of a three-year project funded by the Italian Ministry for Education, University and Research (MIUR) on specific aspects of the critical re-appraisal of Homer, Hesiod, Pindar, and Aeschylus in Greek culture throughout antiquity and the Middle Ages. It tackles issues such as the material form of the transmission of the exegesis from papyri to codices, the examination of hitherto unexplored branches of the manuscript evidence, the discussion of some important scholia, and the role played by the indirect tradition and the assimilation of the exegetical heritage in grammatical and lexicographical works. Some strands of the ancient and medieval scholarship are here re-evaluated afresh by adopting an interdisciplinary methodology which blends modern editorial techniques developed for ‘problematic’ or ‘non-authorial’ medieval texts with current trends in the history of philology and literary criticism. In their diversity of subject matter and approach the papers collected in the volume give intended readers an excellent overview of the topics of the project.

Stephen Scully both offers a reading of Hesiod's Theogony and traces the reception and shadows of this authoritative Greek creation story in Greek and Roman texts up to Milton's own creation myth, which sought to "soar above th' Aonian Mount [i.e., the Theogony]...and justify the ways of God to men." Scully also considers the poem in light of Near Eastern creation stories, including the Enûma elish and Genesis, as well as the most striking of modern "scientific myths," Freud's Civilization and its Discontents. Scully reads Hesiod's poem as a hymn to Zeus and a city-state creation myth, arguing that Olympus is portrayed as an idealized polity and--with but one exception--a place of communal harmony. This reading informs his study of the Theogony's reception in later writings about polity, discord, and justice. The rich and various story of reception pays particular attention to the long Homeric Hymns, Solon, the Presocratics, Pindar, Aeschylus, Aristophanes, and Plato in the Archaic and Classical periods; to the Alexandrian scholars, Callimachus, Euhemerus, and the Stoics in the Hellenistic period; to Ovid, Apollodorus, Lucian, a few Church fathers, and the Neoplatonists in the Roman period. Tracing the poem's reception in the Byzantine, medieval, and early Renaissance, including Petrarch and Erasmus, the book ends with a lengthy exploration of Milton's imitations of the poem in Paradise Lost. Scully also compares what he considers Hesiod's artful interplay of narrative, genealogical lists, and keen use of personified abstractions in the Theogony to Homeric narrative techniques and treatment of epic verse.

Aeschylus was a Greek playwright considered to be the founder of the tragedy. Aeschylus along with Sophocles and Euripides are the three major Greek tragedians whose plays have survived. Before Aeschylus, characters in a play only interacted with the chorus. Aeschylus expanded the number of actors allowing for interaction among the characters. Seven of his 92 plays have survived. The Persian invasion of Greece, which took place during his lifetime, influenced many of his plays. The Oresteia is a trilogy of Greek tragedies written by Aeschylus, which concerns the end of the curse on the House of Atreus. The plays were "Agamemnon," "Choephorae" (The Libation-Bearers), and the "Eumenides" (Furies).

"Classical scholar James C. Hogan provides a general introduction to Aeschylean theater and drama, followed by a line-by-line commentary on each of the seven plays. He draws on a vast range of scholarship and criticism to give modern readers the most accurate picture possible of what ancient audiences saw and understood in the spectacle of Greek tragedy. Hogan places Aeschylus in the historical, cultural, and religious context of fifth-century Athens, showing how the action and metaphor of Aeschylean theater can be illuminated by information on Athenian law, athletic contests, relations with neighboring states, beliefs about the underworld, demons, omens, and divination, and countless other details of Hellenic life. He clarifies terms that might puzzle modern readers, such as place names and mythological references, and gives special attention to textual and linguistic issues: controversial questions of interpretation; difficult or significant Greek words; use of style, rhetoric, and commonplaces in Greek poetry; and Aeschylus's place in the poetic tradition of Homer, Hesiod, and the elegiac poets. Practical information on staging and production is also included, as the author has kept in mind the need of modern readers to visualize the drama in order to understand the text. Though little is known about Greek choreography and music, Hogan stresses their central role and provides notes on entrances and exits, the use of extras, costuming, tableaux, masks, the use of a stage, the interaction of chorus and actors, tone, gesture, style of acting, and spectacle."--Back cover