The four plays newly translated in this volume are among Euripides' most exciting works. Iphigenia among the Taurians is a story of escape and contrasting Greek and barbarian civilization, set on the Black Sea at the edge of the known world. Bacchae, a profound exploration of the human psyche, deals with the appalling consequences of resistance to Dionysus, god of wine and unfettered emotion. This tragedy, which above all others speaks to our post-Freudian era, is one of Euripides' two last surviving plays. The second, Iphigenia at Aulis, centres on the ultimate dysfunctional family as natural emotion is tested in the tragic crucible of the Greek expedition against Troy. Lastly, Rhesus, probably the work of another playwright, is a thrilling, action-packed Iliad in miniature, dealing with a grisly event in the Trojan War.

The purpose of this book is to investigate what it was Euripides intended to convey to the theatre-going public of his day when he wrote his most exciting and most gruesome play, the Bacchae. The meanings which are to be attached to the action of a play are woven by an audience, both during and after the performance, into a single dramatic experience, labelled in this book as 'audience response'. After some introductory chapters dealing with the history of the interpretation of the Bacchae and with the theory of audience response, the main part of the book is devoted to a detailed analysis of the action of the play (chapters 4 and 5), and to a study of Dionysus in his various apects in Athenian life and in his appearances in earlier literature and on the tragic stage. The discussion of the choruses concentrates on the choruses' repeated utterances about cleverness and wisdom, which form the core of the Dionysian propaganda of the play. The most immediate results of this new interpretation of the Bacchae are that the widely-accepted view of Pentheus as a dark puritan, a man possessed by the Dionysian qualities of his divine opponent, proves to be untenable, and that that which in the past has been rightly called the overriding theme of the play - the god's epiphany - also contains the poet's most serious and ironical discussion of divinity and of man's treatment of it. The problems of the Greek text are given full discussion, mainly in the nots and appendices. In many cases new solutions are proposed; some new problems are however added.

Collected here for the first time in the series are three major plays by Euripides: Bacchae, translated by Reginald Gibbons and Charles Segal, a powerful examination of the horror and beauty of Dionysiac ecstasy; Herakles, translated by Tom Sleigh and Christian Wolff, a violent dramatization of the madness and exile of one of the most celebrated mythical figures; and The Phoenician Women, translated by Peter Burian and Brian Swamm, a disturbing interpretation of the fate of the House of Laios following the tragic fall of Oedipus. These three tragedies were originally available as single volumes. This volume retains the informative introductions and explanatory notes of the original editions and adds a single combined glossary and Greek line numbers.

A wholly fresh interpretation of the timeless play by a Nobel Prize-winning author.

This generous selection of published essays by the distinguished classicist Charles Segal represents over twenty years of critical inquiry into the questions of what Greek tragedy is and what it means for modern-day readers. Taken together, the essays reflect profound changes in the study of Greek tragedy in the United States during this period-in particular, the increasing emphasis on myth, psychoanalytic interpretation, structuralism, and semiotics.

Includes afterword (p. 349-393) by the author: Dionysus and the Bacchae in the light of Recent Scholarship.

An acclaimed political theorist offers a fresh, interdisciplinary analysis of the politics of refusal, highlighting the promise of a feminist politics that does not simply withdraw from the status quo but also transforms it. The Bacchae, Euripides’s fifth-century tragedy, famously depicts the wine god Dionysus and the women who follow him as indolent, drunken, mad. But Bonnie Honig sees the women differently. They reject work, not out of laziness, but because they have had enough of women’s routine obedience. Later they escape prison, leave the city of Thebes, explore alternative lifestyles, kill the king, and then return to claim the city. Their “arc of refusal,” Honig argues, can inspire a new feminist politics of refusal. Refusal, the withdrawal from unjust political and economic systems, is a key theme in political philosophy. Its best-known literary avatar is Herman Melville’s Bartleby, whose response to every request is, “I prefer not to.” A feminist politics of refusal, by contrast, cannot simply decline to participate in the machinations of power. Honig argues that a feminist refusal aims at transformation and, ultimately, self-governance. Withdrawal is a first step, not the end game. Rethinking the concepts of refusal in the work of Giorgio Agamben, Adriana Cavarero, and Saidiya Hartman, Honig places collective efforts toward self-governance at refusal’s core and, in doing so, invigorates discourse on civil and uncivil disobedience. She seeks new protagonists in film, art, and in historical and fictional figures including Sophocles’s Antigone, Ovid’s Procne, Charlie Chaplin’s Tramp, Leonardo da Vinci’s Madonna, and Muhammad Ali. Rather than decline the corruptions of politics, these agents of refusal join the women of Thebes first in saying no and then in risking to undertake transformative action.

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.

This book is the second of three volumes of a new prose translation, with introduction and notes, of Euripides' most popular plays. The first three tragedies translated in this volume illustrate Euripides' extraordinary dramatic range. Iphigenia among the Taurians, set on the Black Sea at the edge of the known world, is much more than an exciting story of escape. It is remarkable for its sensitive delineation of character as it weighs Greek against barbarian civilization. Bacchae, a profound exploration of the human psyche, deals with the appalling consequences of resistance to Dionysus, god of wine and unfettered emotion. This tragedy, which above all others speaks to our post-Freudian era, is one of Euripides' two last surviving plays. The second, Iphigenia at Aulis, so vastly different as to highlight the playwright's Protean invention, centres on the ultimate dysfunctional family, that of Agamemnon, as natural emotion is tested in the tragic crucible of the Greek expedition against Troy. Rhesus, probably the work of another playwright, deals with a grisly event in the Trojan War. Like Iphigenia at Aulis, its `subject is war and the pity of war', but it is also an exciting, action-packed theatrical Iliad in miniature.