This book addresses the many interlocking problems in understanding the modes of performance, dissemination, and transmission of Greek poetry of the seventh to the fifth centuries BC whose first performers were a choral group, sometimes singing in a ritual context, sometimes in more secular celebrations of victories in competitive games. It explores the different ways such a group presented itself and was perceived by its audiences; the place of tyrants, of other prominent individuals and of communities in commissioning and funding choral performances and in securing the further circulation of the songs' texts and music; the social and political role of choral songs and the extent to which such songs continued to be performed both inside and outside the immediate family and polis-community, whether chorally or in archaic Greece's important cultural engine, the elite male symposium, with the consequence that Athenian theatre audiences could be expected to appreciate allusion to or reworking of such poetic forms in tragedy and comedy; and how various types of performance contributed to transmission of written texts of the poems until they were collected and edited by Alexandrian scholars in the third and second centuries BC.

This book addresses the many interlocking problems in understanding the modes of performance, dissemination, and transmission of Greek poetry of the seventh to the fifth centuries BC whose first performers were a choral group, sometimes singing in a ritual context, sometimes in more secular celebrations of victories in competitive games. It explores the different ways such a group presented itself and was perceived by its audiences; the place of tyrants, of other prominent individuals and of communities in commissioning and funding choral performances and in securing the further circulation of the songs' texts and music; the social and political role of choral songs and the extent to which such songs continued to be performed both inside and outside the immediate family and polis-community, whether chorally or in archaic Greece's important cultural engine, the elite male symposium, with the consequence that Athenian theatre audiences could be expected to appreciate allusion to or reworking of such poetic forms in tragedy and comedy; and how various types of performance contributed to transmission of written texts of the poems until they were collected and edited by Alexandrian scholars in the third and second centuries BC.

Plutarch's Cities is the first comprehensive attempt to assess the significance of the polis in Plutarch's works from several perspectives, namely the polis as a physical entity, a lived experience, and a source of inspiration, the polis as a historical and sociopolitical unit, the polis as a theoretical construct and paradigm to think with. The book's multifocal and multi-perspectival examination of Plutarch's cities - past and present, real and ideal-yields some remarkable corrections of his conventional image. Plutarch was neither an antiquarian nor a philosopher of the desk. He was not oblivious to his surroundings but had a keen interest in painting, sculpture, monuments, and inscriptions, about which he acquired impressive knowledge in order to help him understand and reconstruct the past. Cult and ritual proved equally fertile for Plutarch's visual imagination. Whereas historiography was the backbone of his reconstruction of the past and evaluation of the present, material culture, cult, and ritual were also sources of inspiration to enliven past and present alike. Plato's descriptions of Athenian houses and the Attic landscape were also a source of inspiration, but Plutarch clearly did his own research, based on autopsy and on oral and written sources. Plutarch, Plato's disciple and Apollo's priest, was on balance a pragmatist. He did not resist the temptation to contemplate the ideal city, but he wrote much more about real cities, as he experienced or imagined them.