A bold new thesis about the relation of tragedy and comedy to vase-paintings, the cultural climate of cities of the Greek world outside Athens, and the extent to which Athenians were aware of drama as a commodity they could export.

This book opens up a neglected chapter in the reception of Athenian drama, especially comedy; and it gives stage-centre to a particularly attractive and entertaining series of vase-paintings, which have been generally regarded as marginal curiosities. These are the so-called `phlyax vases', nearly all painted in the Greek cities of South Italy in the period 400 t0 360 BC. Up till now, they have been taken to reflect some kind of local folk-theatre, but Oliver Taplin, prompted especially by three that have only been published in the last twelve years, argues that most, if not all, reflect Athenian comedy of the sort represented by Aristophanes. This bold thesis opens up questions of the relation of tragedy as well as comedy to vase-painting, the cultural climate of the Greek cities in Italy, and the extent to which Athenians were aware of drama as a potential `export'. It also enriches appreciation of many key aspects of Aristophanic comedy: its metatheatre and self-reference, its use of stage-action and stage-props, its unabashed indecency, and its polarised relationship, even rivalry, with tragedy. The book has assembled thirty-six photographs of vase-paintings. Many are printed here for the first time outside specialist publications that are not readily accessible.

This interdisciplinary study opens up a fascinating interaction between art and theater. It shows how the mythological vase-paintings of fourth-century B.C. Greeks, especially those settled in southern Italy, are more meaningful for those who had seen the myths enacted in the popular new medium of tragedy. Of some 300 relevant vases, 109 are reproduced and accompanied by a picture-by-picture discussion. This book supplies a rich and unprecedented resource from a neglected treasury of painting.

This richly illustrated book is a comprehensive study of visual humour in ancient Greece, emphasising works created in Athens and Boeotia.

Using both textual and iconographic sources, this richly illustrated book examines the representations of the body in Greek Old and Middle Comedy, how it was staged, perceived, and imagined, particularly in Athens, Magna Graecia, and Sicily. The study also aims to refine knowledge of the various connections between Attic comedy and comic vases from South Italy and Sicily (the so-called 'phlyax vases').0After introducing comic texts and comedy-related vase-paintings in the regional contexts, The Comic Body in Ancient Greek Theatre and Art, 440-320 BCE considers the generic features of the comic body, characterized as it is by a specific ugliness and a constant motion. It also explores how costumes -masks, padding, phallus, clothing, accessories- and gestures contribute to the characters' visual identity in relation with speech : it analyzes the cultural, social, aesthetic, and theatrical conventions by which spectators decipher the body. This study thus leads to a re-examination of the modalities of comic mimesis, in particular when addressing sexual codes in cross-dressing scenes which reveal the artifice of the fictional body. It also sheds light on how comic poets make use of the scenic or imaginary representations of the bodies of those who are targets of political, social, or intellectual satire. There is a particular emphasis on body movements, where the book not only deals with body language and the dramatic function of comic gesture, but also with how words confer a kind of poetic and unreal motion to the body.

A 2007 study of the mask in Greek tragedy, covering both ancient and modern performances.

This is the second volume of A Social and Economic History of the Theatre to 300 BC and focuses exclusively on theatre culture in Attica (Rural Dionysia) and the rest of the Greek world. It presents and discusses in detail all the documentary and material evidence for theatre culture and dramatic production from the first two centuries of theatre history, namely the period c.500 to c.300 BC. The traditional assumption is laid to rest that theatre was an exclusively or primarily Athenian institution, with the inclusion of all sources of information for theatrical performances in twenty-two deme sites and over one hundred and twenty independent Greek (and some non-Greek) cities. All texts are translated and made accessible to non-specialists and specialists alike. The volume will be a fundamental work of reference for all classicists and theatre historians interested in ancient theatre and its wider historical contexts.

The first collection of essays on the development of Greek theater in ancient Sicily and South Italy, written by specialists in a range of fields, including literature, archeology and history. These different perspectives give a more complex picture of the development of western Greek theater than has hitherto been available.

In Theatre in Ancient Greek Society the author examines the social setting and function of ancient Greek theatre through the thousand years of its performance history. Instead of using written sources, which were intended only for a small, educated section of the population, he draws most of his evidence from a wide range of archaeological material - from cheap, mass-produced vases and figurines to elegant silverware produced for the dining tables of the wealthy. This is the first study examining the function and impact of the theatre in ancient Greek society by employing an archaeological approach.

Greek tragedy is one of the most important cultural legacies of the classical world, with a rich and varied history and reception, yet it appears to have its roots in a very particular place and time. The authors of the surviving works of Greek tragic drama-Aeschylus, Sophocles, and Euripides-were all from one city, Athens, and all lived in the fifth century BC; unsurprisingly, it has often been supposed that tragic drama was inherently linked in some way to fifth-century Athens and its democracy. Why then do we refer to tragedy as 'Greek', rather than 'Attic' or 'Athenian', as some scholars have argued? This volume argues that the story of tragedy's development and dissemination is inherently one of travel and that tragedy grew out of, and became part of, a common Greek culture, rather than being explicitly Athenian. Although Athens was a major panhellenic centre, by the fifth century a well-established network of festivals and patrons had grown up to encompass Greek cities and sanctuaries from Sicily to Asia Minor and from North Africa to the Black Sea. The movement of professional poets, actors, and audience members along this circuit allowed for the exchange of poetry in general and tragedy in particular, which came to be performed all over the Greek world and was therefore a panhellenic phenomenon even from the time of the earliest performances. The stories that were dramatized were themselves tales of travel-the epic journeys of heroes such as Heracles, Jason, or Orestes- and the works of the tragedians not only demonstrated how the various peoples of Greece were connected through the wanderings of their ancestors, but also how these connections could be sustained by travelling poets and their acts of retelling.