The origins of satyr drama, and particularly the reliability of the account in Aristotle, remains contested, and several of this volume’s contributions try to make sense of the early relationship of satyr drama to dithyramb and attempt to place satyr drama in the pre-Classical performance space and traditions. What is not contested is the relationship of satyr drama to tragedy as a required cap to the Attic trilogy. Here, however, how Aeschylus, Sophocles, and Euripides (to whom one complete play and the preponderance of the surviving fragments belong) envisioned the relationship of satyr drama to tragedy in plot, structure, setting, stage action and language is a complex subject tackled by several contributors. The playful satyr chorus and the drunken senility of Silenos have always suggested some links to comedy and later to Atellan farce and phlyax. Those links are best examined through language, passages in later Greek and Roman writers, and in art. The purpose of this volume is probe as many themes and connections of satyr drama with other literary genres, as well as other art forms, putting satyr drama on stage from the sixth century BC through the second century AD. The editors and contributors suggest solutions to some of the controversies, but the volume shows as much that the field of study is vibrant and deserves fuller attention.

The esteem in which satyr drama was held in antiquity still arouses curiosity and controversy. Twelve new papers, generated in North America by a distinguished cast of scholars, explore questions central to the genre. How did satyr drama relate to comedy and tragedy; how closely was it tied to its tragic trilogy? How did the Athenians react to pro-satyric drama, such as the Alcestis? How far did satyr plays reflect contemporary political life? Fresh conclusions are adduced from the fragments, particularly those of Aeschylus, and there is special study of Euripides' Cyclops, not least for its possible reflection of the fifth-century sophists.

From archaic Greece to the Roman Empire, the remains of comic and satyric performances reveal a range of literary, aesthetic, historical, religious, and geographical connections. This book analyzes the details of this interplay diachronically, showing that comedy and satyr plays influenced each other in nearly all stages of their development.

With a new introduction and some revisions, these essays on Classical Greek satyr plays, originally published in various venues between 2002 and 2010, suggest new critical approaches to this important dramatic genre and identify previously neglected dimensions and dynamics within their original Athenian context. Griffith shows that satyr plays, alongside the ludicrous and irresponsible, but harmless, antics of their chorus, presented their audiences with culturally sophisticated narratives of romance, escapist adventure, and musical-choreographic exuberance, amounting to a zparallel universey to that of the accompanying tragedies in the City Dionysia festival. The class oppositions between heroic/divine characters and the rest (choruses, messengers, servants, etc.) that are so integral to Athenian tragedy are shown to be present also, in exaggerated form, in satyr drama, with the satyr chorus occupying a role that also inevitably recalled for the Athenian audiences their own (often foreign-born) slaves. Meanwhile the familiar main characters of tragedy (Heracles, Danae and Perseus, Hermes and Apollo, Achilles, Odysseus, etc.) are re-deployed in an engaging milieu of erotic encounters, miraculous discoveries, guaranteed happy endings, marriages, and painless release from suffering for all, both for the well-behaved heroes and also for the low-life, playful satyrs (the slaves of Dionysus). In their fusion of adventure and romance, fantasy and naïvete, Aphrodite and Dionysus, Athenian satyr plays thus anticipate in many respects, Griffith suggests, the later developments of Greek pastoral and prose romance.

With its ribald chorus of ithyphallic, half-man / half-horse creatures, satyr drama was a peculiar part of the Athenian theatrical experience. Performed three times each year after a trilogy of tragedies, it was an integral part of the 5th- and 4th-century City Dionysia, a large festival in honour of the god Dionysus. Euripides: Cyclops is the first book-length study of this fascinating genre's only complete, extant play, a theatrical version of Odysseus' encounter with the monster Polyphemus. Shaw begins with a look at the history of the genre, following its development from early 6th-century religious processions up to the Hellenistic era. He then offers a comprehensive analysis of the Cyclops' plot and performance, using the text (alongside ancient literary fragments and visual evidence) to determine the original viewing experience: the stage, masks, costumes, actions and emotions. A detailed examination of the text reveals that Euripides associates and distinguishes his version of the story from previous iterations of the myth, especially book nine of Homer's Odyssey. Euripides handles many of the same themes as his predecessors, but he updates the Cyclops for the Athenian stage, adapting his work to reflect and comment upon contemporary religious, philosophical and literary-musical trends.