"The scene with which I begin this chapter is the kind of scene that interests Carson. In the words of her 'Essay on What I Think About Most' (1999), a disquisition on mistake in stanzas of unrhyming verse, the 'wilful creation of error' is the action of the 'master contriver' - the poet: 'what Aristotle would call an "imitator" of reality'. Like the 'true mistakes of poetry', the matter Carson confesses to 'think about most', Streb's choreographed falls perform the conversion of human error into an art form. Under the dancer's regime, and by an extraordinary coup of artifice, the emotions of mistake - shame, exposure, thrill - are handed to us, putting our own contradictions and 'odd longings' centre-stage"--

Classica et Mediaevalia is an international periodical, published annually, with articles written by Danish and International scholars. The articles are mainly written in English, but also in French and German. The periodical deals from a philological point of view with Classical Antiquity in general and topics such as history of law and philosophy and the medieval ecclesiastic history. It covers the period from the Greco-Roman Antiquity until the Late Middle Ages.

Eupolis was one of the most important of Aristophanes' rivals. He wrote the same sort of topical and often indecent comedy as the surviving plays of Aristophanes. This book provides a translation of all the remaining fragments of his work and an essay on each lost play.

The aim of this book is to explore the definition(s) of ‘theatre’ and ‘metatheatre’ that scholars use when studying the ancient Greek world. Although in modern languages their meaning is mostly straightforward, both concepts become problematical when applied to ancient reality. In fact, ‘theatre’ as well as ‘metatheatre’ are used in many different, sometimes even contradictory, ways by modern scholars. Through a series of papers examining questions related to ancient Greek theatre and dramatic performances of various genres the use of those two terms is problematized and put into question. Must ancient Greek theatre be reduced to what was performed in proper theatre-buildings? And is everything was performed within such buildings to be considered as ‘theatre’? How does the definition of what is considered as theatre evolve from one period to the other? As for ‘metatheatre’, the discussion revolves around the interaction between reality and fiction in dramatic pieces of all genres. The various definitions of ‘metatheatre’ are also explored and explicited by the papers gathered in this volume, as well as the question of the distinction between paratheatre (understood as paratragedy/comedy) and metatheatre. Readers will be encouraged by the diversity of approaches presented in this book to re-think their own understanding and use of ‘theatre’ and ‘metatheatre’ when examining ancient Greek reality.

Euripides' Bacchae is the magnum opus of the ancient world's most popular dramatist and the most modern, perhaps postmodern, of Greek tragedies. Twentieth-century poets and playwrights have often turned their hand to Bacchae, leaving the play with an especially rich and varied translation history. It has also been subjected to several fashions of criticism and interpretation over the years, all reflected in, influencing, and influenced by translation. The Gentle, Jealous God introduces the play and surveys its wider reception; examines a selection of English translations from the early 20th century to the early 21st, setting them in their social, intellectual, and cultural context; and argues, finally, that Dionysus and Bacchae remain potent cultural symbols even now. Simon Perris presents a fascinating cultural history of one of world theatre's landmark classics. He explores the reception of Dionysus, Bacchae, and the classical ideal in a violent and turmoil-ridden era. And he demonstrates by example that translation matters, or should matter, to readers, writers, actors, directors, students, and scholars of ancient drama.

Paracomedy: Appropriations of Comedy in Greek Drama is the first book that examines how ancient Greek tragedy engages with the genre of comedy. While scholars frequently study paratragedy (how Greek comedians satirize tragedy), this book investigates the previously overlooked practice of paracomedy: how Greek tragedians regularly appropriate elements from comedy such as costumes, scenes, language, characters, or plots. Drawing upon a wide variety of complete and fragmentary tragedies and comedies (Aeschylus, Sophocles, Euripides, Aristophanes, Rhinthon), this monograph demonstrates that paracomedy was a prominent feature of Greek tragedy. Blending a variety of interdisciplinary approaches including traditional philology, literary criticism, genre theory, and performance studies, this book offers innovative close readings and incisive interpretations of individual plays. Jendza presents paracomedy as a multivalent authorial strategy: some instances impart a sense of ugliness or discomfort; others provide a sense of light-heartedness or humor. While this work traces the development of paracomedy over several hundred years, it focuses on a handful of Euripidean tragedies at the end of the fifth century BCE. Jendza argues that Euripides was participating in a rivalry with the comedian Aristophanes and often used paracomedy to demonstrate the poetic supremacy of tragedy; indeed, some of Euripides' most complex uses of paracomedy attempt to re-appropriate Aristophanes' mockery of his theatrical techniques. Paracomedy: Appropriations of Comedy in Greek Tragedy theorizes a new, ground-breaking relationship between Greek tragedy and comedy that not only redefines our understanding of the genre of tragedy, but also reveals a dynamic theatrical world filled with mutual cross-generic influence.

This volume sets out to discuss a crucial question for ancient comedy – what makes Aristophanes funny? Too often Aristophanes' humour is taken for granted as merely a tool for the delivery of political and social commentary. But Greek Old Comedy was above all else designed to amuse people, to win the dramatic competition by making the audience laugh the hardest. Any discussion of Aristophanes therefore needs to take into account the ways in which his humour actually works. This question is addressed in two ways. The first half of the volume offers an in-depth discussion of humour theory – a field heretofore largely overlooked by classicists and Aristophanists – examining various theoretical models within the specific context of Aristophanes' eleven extant plays. In the second half, contributors explore Aristophanic humour more practically, examining how specific linguistic techniques and performative choices affect the reception of humour, and exploring the range of subjects Aristophanes tackles as vectors for his comedy. A focus on performance shapes the narrative, since humour lives or dies on the stage – it is never wholly comprehensible on the page alone.