By Ruth Scodel
"This publication presents a quick and obtainable advent to Greek tragedy for college students and normal readers alike. no matter if readers are learning Greek tradition, appearing a Greek tragedy, or just drawn to examining a Greek play, this ebook can help them to appreciate and luxuriate in this tough and worthwhile style. An advent to Greek Tragedy presents heritage details; is helping readers delight in, enjoy, and interact with the performs themselves; and offers them an concept of the real questions in present scholarship on tragedy. Ruth Scodel seeks to dispel deceptive assumptions approximately tragedy, stressing how open the performs are to diverse interpretations and reactions. as well as normal historical past, the e-book additionally comprises chapters on particular performs, either the main prevalent titles and a few lesser-known performs - Persians, Helen, and Orestes - that allows you to exhibit the range that the tragedies supply readers"-- Read more...
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Extra info for An introduction to Greek tragedy
Goldhill 2007 is a prescriptive discussion of modern staging. â•‡ 3â•‡ deeb deeb Or i g i n s , Fe s t iv a l , and C o m p e t i t io n A. â•‡ Origins Almost everything about the origins of tragedy is disputed, because the evidence is scanty, and scholars disagree profoundly about how reliable most of it is. Unfortunately, the very real questions about how tragedy began have become entangled with two issues of great importance for its interpretation:Â€how religious tragedy was and how democratic it was.
Biographies and Dates Aeschylus, Sophocles, and Euripides do not dominate the genre only through an accident of survival. They all had long and prolific careers. The most famous tragedians of the high classical period after the Big Three were Ion of Chios and Agathon. Ion apparently wrote thirty or forty plays (some satyr plays), but only twelve survived for later Greek scholarship. Agathon first produced at the Lenaia of 416 BCE, had gone to the court of King Archelaus in Macedon by 405 BCE, and died there.
This question leads to another:Â€ when did tragedy become part of the program at the City Dionysia? Until recently, scholars, relying partly on the evidence of the Marmor Parium, thought that tragedy was introduced into the festival in the sixth century, during the rule of Peisistratus. If that were so, tragedy was considerably older than the patriotic rituals, and, even more important, tragedy was not a product of the democracy. But, just as many recent scholars doubt that Aristotle had real knowledge about tragedy before the fifth century, some have suggested that all the sources that present information about tragedy before the inscriptional record began in 502–501 BCE are retailing guesses.