Abstract This paper explains that the evolution of theater in Greece may be linked directly to the festivals of Dionysus, the Grecian god of wine and misrule. The author points out that Greek theaters, including the theater of Dionysus, were not free-standing works of architecture, but rather they were built into hills in amphitheater forms. The theaters of Lycurgus replaced the original wood of the Dionysus theater with stone, reaffirming the importance of theater in the city of Athens' civic and religious life, which continued well into Hellenistic times, culminating in the Romans' added changes to the structure and including the addition of the Bema.
Table of Contents
History of Theater in Ancient Greece
Architecture of Greek Theaters
Parodos
Bema of Phaidros
The Central Section
Marble Throne of the Priest of Dionysus Eleutherios and Other Priests' Seats
Skene
The Stoa on the South Side of Skene
From the Paper "The parodos of the Theater of Dionysus was a gangway leading into the orchestra over which chorus and actors made their entrances. There are two parodoi, one on each side of the orchestra. Parodos was also the name of the song chanted by the chorus as they entered the orchestra at the beginning of the play. This is another indication of the fusion of the role of ritual, the role of the chorus, and the role of architecture in early Greek theater."
Abstract In this paper, the author explores the ancient gladiatorial games that took place in Rome. He looks at how the gladiatorial games served Roman society and culture in a variety of ways and the important function they had in the Roman civilization. The paper explains the order of the gladiatorial games and describes the people that took part. The author also examines how Roman society seemed to demand these extreme exhibitions as evidence of their power over chaos, enemies and nature. He mentions how critics of the games did not find fault with the nature of the cruelty to humans, but instead only complained about certain perimeters of the games. In conclusion, the author states that the gladiatorial games were central to politics, religion and culture in Roman civilization, and were a reflection of how Roman society perceived themselves and their world.
From the Paper "Many of the gladiatorial games were religious celebrations, some of them were called votive games designated to please Roman deities. Religious ceremonies are all distinct and controversial, when perceived from outside of a religion, so it is understandable that many would find this kind of religious ceremony to be nothing more than savagery. Sacrificing humans on the tombs of warriors seems barbarous, but sacrificing animals was a common practice in religions of the time. The Christian religion's central figure of Jesus also demonstrated that sacrificing life was needed to save the world. These examples illustrate the sharp contrast of how people's perception changes through time and what is seen today as savagery was not seen so in times past. Other early writers agreed that the gladiatorial battles did replace the human sacrifice to the spirits of the dead. From this point of view, the gladiatorial games were considerably more humane than just sacrificing human life."
