SOME BIBLIOGRAPHY ON ARISTOPHANES’
ACHARNIANS
Illustration: Attic red-figure Cup with depiction of Dionysos and a girl dressed as a satyr. [Note costume with horse tail and phallus]. Late 5th century BCE. Found in Ancient Corinth by the American School of Classical Studies at Athens Excavations.
Acharnians, I: the Creative Word, Acharnians, II: The See-through Rags, Acharnians, III: Comic Integrity (= pages 162-196) in ARISTOPHANES’ OLD-AND-NEW COMEDY, volume 1, Kenneth J. Reckford. Univ. of North Carolina Press, 1987. Sensitive treatment of these themes by a perceptive literary critic.
The Mask of Dicaeopolis. Chapter 3 in The Mask of Comedy: Aristophanes and the Inertextual Parabasis 1991, by Thomas K. Hubbard. pp. 41-59. Few plays of Aristophanes make the connection between the poetic and political realms more evident than the Acharnians.
Two complementary festivals in Aristophanes’ Acharnians. Habash, Martha. American Journal of Philology. Baltimore: Winter 1995. Vol. 116, Iss. 4; p. 559. Aristophanes’ play “Acharnians” features religious festivals that provide valuable insights about ancient religion. The religious elements in the play are examined.
Click Here for a Japanese ceremony similar to the Rural Dionysia.
Multiple personalities and Dionysiac festivals: Dicaeopolis in Aristophanes’ Acharnians. Fisher, N R E. Greece & Rome. Oxford: Apr 1993. Vol. 40, Iss. 1; p. 31. The character of Dicaeopolis in Aristophanes’ “Acharnians”is discussed. Dicaeopolis adopts so many personae that the audience cannot reasonably tell the truth from lies.
From Kottabos to war in Aristophanes’ Acharnians. Scaife, Ross. Greek, Roman and Byzantine Studies. Cambridge: Spring 1992. Vol. 33, Iss. 1; p. 25. Aristophanes’ use of the game of kottabos in his “Acharnians”to trace the cause of the Peloponnesian War is discussed. Aristophanes’ evocation of kottabos as a symbolic cause of the war is but one small element of his mission to enlighten the people politically.
Lamachus and Xerxes in the Exodus of Acharnians. Ketterer, Robert C. Greek, Roman and Byzantine Studies. Cambridge: Spring 1991. Vol. 32, Iss. 1; p. 51 Literary criticism on the exodos of Aristophanes’ “Acharnians” is offered. In the play, Dicaeopolis gets his Aeschylean play after all,made more satisfying by the special irony that he can take the place ofthe chorus and reply to “Xerxes'” laments with his own triumphant mockery.
Eupolis or Dicaeopolis?. Parker, L P E. Journal of Hellenic Studies. London: 1991. Vol. 111; p. 203. E. L. Bowie’s theory that Dicaeopolis represents Eupolis would have interesting consequences both for one’s interpretation of “Acharnians” by Aristophanes and for the surviving fragments of Eupolis. Bowie’s theory of Dicaeoplois is investigated.
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