How can one account for evil's ageless presence, its attraction, and its fruits? The question is one that Jeffrey Burton Russell addresses in his history of the concept of the Devil the personification of evil itself. In the predecessor to this book, The Devil: Perceptions of Evil from Antiquity to Primitive Christianity, Russell traced the idea of the Devil in comparative religions and examined its development in Western thought through ancient Hebrew religion and the New Testament. This volume follows its course over the first five centuries of the Christian era.Like most theological problems, the question of evil was largely ignored by the primitive Christian community. The later Christian thinkers who wrestled with it for many centuries were faced with a seemingly irreconcilable paradox: If God is benevolent and omnipotent, why does He permit evil? How, on the other hand, can God be all-powerful if one adopts a dualist stance, and posits two divine forces, one good and one evil?Drawing upon a rich variety of literary sources as well as upon the visual arts, Russell discusses the apostolic fathers, the apologetic fathers, and the Gnostics. He goes on to treat the thought of Irenaeus and Tertullian, and to describe the diabology of the Alexandrian fathers, Clement and Origen, as well as the dualist tendencies in Lactantius and in the monastic fathers. Finally he addresses the syntheses of the fifth century, especially that of Augustine, whose view of the Devil has been widely accepted in the entire Christian community ever since.Satan is both a revealing study of the compelling figure of the Devil and an imaginative and persuasive inquiry into the forces that shape a concept and ensure its survival."

    As in his earlier acclaimed Shakespeare Our Contemporary, Kott provides startling insights and intuitive leaps which link our world to that of the ancient Greeks. The title refers to the Bacchae of Euripides, that tragedy of lust, revenge, murder, and "the joy of eating raw flesh" which Kott finds paradigmatic in its violence and bloodshed.Jan Kott was born in Warsaw, Poland in 1914. In 1969 he left Poland for the United States. He received the 1985 George Jean Nathan Award for Dramatic Criticism for The Theater of Essence (Northwestern University Press, 1984).

    John Herington, one of the world's foremost Aeschylean scholars, will come as a revelation. Scully and Herington accentuate the play's true power, drama, and relevance to modern times. Aeschylus originally wrote Prometheus Bound as part of a tragic trilogy, and this translation is unique in including the extant fragments of the companion plays.

    Nietzsche outlined a distinction between its two central forces: the Apolline, representing beauty and order, and the Dionysiac, a primal or ecstatic reaction to the sublime. He believed the combination of these states produced the highest forms of music and tragic drama, which not only reveal the truth about suffering in life, but also provide a consolation for it. Impassioned and exhilarating in its conviction, The Birth of Tragedy has become a key text in European culture and in literary criticism.

    Born in the last quarter of the sixth century, Aeschylus had fought with the victorious Greeks in one and probably both of the Persian Wars (190 and 480-79). He died around 456 at about seventy years of age in Gela, Sicily. His epitaph records his role as a soldier at Marathon, not his artistic achievements, but these were many. The author of more than seventy plays, he won his first of thirteen tragic victories in 484. Of these plays, only seven remain. The Oresteia is Aeschylus' only complete surviving trilogy; the satyr play with which it was first performed, Proteus, is lost. Peter Meineck has aimed to translate the Oresteia for the modern stage.

    Under the editorship of Herbert Golder and the late William Arrowsmith, each volume includes a critical introduction, commentary on the text, full stage directions, and a glossary of the mythical and geographical references in the plays. Produced more frequently on the ancient stage than any other tragedy, Orestes retells with striking innovations the story of the young man who kills his mother to avenge her murder of his father. Though eventually exonerated, Orestes becomes a fugitive from the Furies (avenging spirits) of his mother's blood. On the brink of destruction, he is saved in the end by Apollo, who had commanded the matricide. Powerful and gripping, Orestes sweeps us along with a momentum that starting slowly, builds inevitably to one of the most spectacular climaxes in all Greek tragedy.

    Encompassing Karl Marx, Clark Gable, George W. Bush, Oscar Wilde, and Sigmund Freud, Goldhill takes great delight in tracing both follies and fundamental philosophical questions through the centuries and continents to the birthplace of Western civilization as we know it. Underlying his brisk and learned excursions through history and art is the foundational belief, following Cicero, that learning about the classics makes a critical difference to our self-understanding. Whether we are considering the role of religion in contemporary society, our expectations about the boundaries between public and private life, or even how we spend our free time, recognizing the role of the classics is integral to our comprehension of modern life and our place in it. "Confident, intelligent and assertive; [Love, Sex & Tragedy] stands up for 'classics' without apology, without snobbishness and without conservatism."—Oliver Taplin, Guardian"Goldhill . . . takes us through the looking glass into antiquity and shows us some of the sights that he thinks most interesting and informative. . . . Anyone who goes on the journey will be amused, surprised, and enlightened."—Mary K. Lefkowitz, New York Sun "A passionate, witty, and broad-ranging exploration of the ancient foundations of our world. . . . There is a widening gap between our perceptions and the ancient sources. Goldhill closes that gap with this lively and multi-layered challenge to assumptions embedded in modern life."—Lizzie Speller, Observer

    A brutal farewell to the valor and values of the heroic world, the play moves through a series of reversals: old allies become enemies, honor becomes disgrace, and divine power becomes temporal authority.

    The writer recounts the major reforms of Solon, the rule of the tyrant Pisistratus and his sons, the emergence of the democracy in which power was shared by all free male citizens, and the leadership of Pericles and the demagogues who followed him. He goes on to examine the city's administration in his own time - the council, the officials and the judicial system. For its information on Athens' development and how the democracy worked, The Athenian Constitution is an invaluable source of knowledge about the Athenian city-state.

    By way of answer the god only tells him that he is to follow whomsoever he first meets upon leaving the temple, who proves to be a blind and ragged old man.

    Secret mystery cults flourished within the larger culture of the public religion of Greece and Rome for roughly a thousand years. This book is neither a history nor a survey but a comparative phenomenology. Concentrating on five major cults. In defining the mysteries and describing their rituals, membership, organization, and dissemination, Walter Burkert displays the remarkable erudition we have come to expect of him; he also shows sensitivity and sympathy in interpreting the experiences and motivations of the devotees.

    In this work, published here as a single volume, the authors present a disturbing and decidedly non-classical reading of Greek tragedy that insists on its radical discontinuity with our own outlook and with our social, aesthetic, and psychological categories. Originally published in French in two volumes, this new single-volume edition includes revised essays from volume one and is the first English translation of both volumes.

    . . . The book is bound to start controversy. . . . The very passion and insight with which he writes about the tragedies that have moved him prove that the vision still lives and that words can still enlighten and reveal."—R.B. Sewall, New York Times Book Review "A remarkable achievement. . . . The knowledge is marshalled here with the skill and authority of a great general, and from it a large strategic argument emerges with clarity and force. . . . A brilliantly thoughtful and eloquent book which deserves to be read with the greatest attention and respect."—Philip Toynbee, The Observer "As brilliant, thorough, and concerned a contemplation of the nature of dramatic art as has appeared in many years."—Richard Gilman, Commonweal "A rich and illuminating study, full of intelligence and sensibility."—Times Literary Supplement (London) "His merits are shining and full of the capacity to give both delight and illumination. . . . His style is throughout vigorous, sensitive, and altogether worthy of its subject."—Harold Hobson, Christian Science Monitor "Immensely useful and [a book] to be reckoned with by everyone working in this field."—Raymond Williams, The Guardian

    Looking at the tendency to "see visions," C. Kerenyi examines the Mysteries of Eleusis from the standpoint not only of Greek myth but also of human nature. Kerenyi holds that the yearly autumnal "mysteries" were based on the ancient myth of Demeter's search for her ravished daughter Persephone--a search that he equates not only with woman's quest for completion but also with every person's pursuit of identity. As he explores what the content of the mysteries may have been for those who experienced them, he draws on the study of archaeology, objects of art, and religious history, and suggests rich parallels from other mythologies.

    The most striking merits of Guthrie's work are his mastery of a tremendous range of ancient literature and modern scholarship, his fairness and balance of judgement and the lucidity and precision of his English prose. He has achieved clarity and comprehensiveness.