Aristophanes: Myth, Ritual and Comedy by A. M. Bowie

By A. M. Bowie

This ebook examines the performs of the Greek comedian author Aristophanes and makes an attempt to reconstruct the responses of the unique audiences by utilizing anthropological innovations to match the performs with these Greek myths and rituals that proportion related tale styles or material. it's the first e-book to use this sort of research systematically to the entire comedies, and likewise differs from previous experiences in that it doesn't impose a unmarried interpretative constitution at the performs. All Greek is translated.

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Aristophanes: Myth, Ritual and Comedy

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These actions give graphic expression to the separation that now exists between himself and the rest of the polis: his market is instituted in a way that reminds one of the Athenian agora, but permission to trade (so long as it is with him) is given only to Athens' enemies from the Peloponnese, Megara and Boeotia, but not to the Athenian general Lamachus (719-22), and later he will mete out the same treatment to the Athenian farmer Dercetes. 58 From being taken in by the words of xenoi, the citizens of Athens have become xenoi themselves.

X. Mem. 1-14; PI. Legg. 88ID; D. L. 55 (a law of Solon); cf. Lacey 1968: n6f. and Rhodes 1981: 26 629. ). 28 Henderson 1975: 57-62. Dover 1978: 204. Edmunds 1980: 1 n. 2 translates 'he of the Just City' (cf. Eupolis, Neopolis, Agathopolis), but the name has perhaps a slightly more active sense: cf. Jebb on S. Ant. 37of. adducing Pi. Ol. 8 orthopolis of Theron 'raising up the city'. Given the ambivalent nature of Dicaeopolis and his relationship with the city, the ambiguity in his name is at least appropriate.

G. Rogers on 727. Legg. 955c; I owe this reference to R. J. Seager. Another view of Dicaeopolis 33 perhaps excusable, since Dicaeopolis is a peasant, but one might ask what sort of a world it is in which a man has to sell his daughters at all. 59 So is it only twentiethcentury squeamishness that wants to presume here at least a measure of negative reaction in some of the audience, especially when the manner of the sale is not altogether edifying? The pun on choiros, 'pig' / 'female genitals', is amusingly worked out, especially in the discussion as to whether 'pigs' are sacrificed to Aphrodite (793—6), 60 but the inspection, prodding and debate on the development of girls still five years from puberty (782^) contrasts somewhat with Dicaeopolis' earthy but homely hopes for his own daughter at his Rural Dionysia (254-6).

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