At the close of Euripides's Electra, the Dioscuri suddenly appear 'on high' to their distraught niece and nephew, who have just killed their mother, the divine twins' mortal sister. This is in fact the second longest extant deus ex machina (after the final scene in Hippolytus), and the only scene in which a tragedian attempts to resolve directly the aftermath of the matricide. In this article, I argue that Castor and Polydeuces' sudden apparition to Orestes and Electra constitutes a specialized point of intersection between the mortal and immortal realms in Greek tragedy: familial epiphany; that is, an appearance by a god who has an especially intimate relationship with those on stage. Euripides' focus on the familial divine as a category accentuates various contradictions inherent to both ancient Greek theology and dramaturgy. The Dioscuri are a living paradox, ambiguously traversing the space between dead heroes and gods, managing at the same time to occupy both. They oscillate uniquely between the mortal and immortal worlds, as different sources assign different fathers to each brother, and others speak of each one possessing divinity on alternate days. As I propose, the epiphany of these ambiguous brothers crystallizes the problem of the gods' physical presence in drama. Tragedy is the arena in which gods burst suddenly into the mortal realm, decisively and irrevocably altering human action. The physical divine thus tends to be both marginal and directorial, tasked with reining in the plot or directing its future course. The appearance of the familial divine, on the other hand, can in fact obscure the resolution and future direction of a play, undermining the authority of the tragic gods. In the specific case of Electra, I contend that the involvement of the Dioscuri, who are Electra and 2 Orestes' maternal uncles, produces a sense of claustrophobia at the close the play, which simultaneously denies the resolution that is expected from a deus ex machina while also revealing the pessimistic nature of what is typically considered a reassuringly 'domestic' and character driven drama.Christiane Sourvinou-Inwood divides divine appearances in drama into two spatial categories: 'direct' and 'distanced' interactions. 1 Euripides' dramas are particularly famous for the latter type, in which deities are visibly separated from mortals, as beings who appear either in epiphany on high, usually at the close of a play, or on an empty stage unseen by mortal characters, characteristically at the start of the drama. 2 In other words, there is an overwhelming sense of the Euripidean divine as operating at the margins of human action.Familial epiphanies, however, complicate this emphasis on the distance and disparity between the mortal and immortal worlds, doubly so in this particular case, given that the Dioscuri appear both as semi-divine, and closely bound to the mortals on stage. The divine twins' kinship with Orestes and Electra in fact leads to a different sort of epiphany, one that is dominated by mortal concerns. Immedi...

The first comprehensive treatment in English of the rich and varied afterlife of classical drama across Latin America, this volume explores the myriad ways in which ancient Greek and Roman texts have been adapted, invoked and re-worked in notable modern theatrical works across North and South America and the Caribbean, while also paying particular attention to the national and local context of each play. A comprehensive introduction provides a critical overview of the varying issues and complexities that arise when studying the afterlife of the European classics in the theatrical stages across this diverse and vast region. Fourteen chapters, divided into three general geographical sub-regions (Southern Cone, Brazil and the Caribbean and North America) present a strong connection to an ancient dramatic source text as well as comment upon important socio-political crises in the modern history of Latin America. The diversity and expertise of the voices in this volume translate into a multi-ranging approach to the topic that encompasses a variety of theoretical and interdisciplinary perspectives from classics, Latin American studies and theatre and performance studies.

Greek tragedy is easily one of the most dynamic fields in Classics. In addition to its perennial appeal and popularity among diverse audiences, every few years its study is reinvented and redefined as scholars and students apply new theories and critical lenses, many of which stem from contemporary concerns. In the last 50 years, for example, a rich body of work began to explore the manifold intersections between Greek tragedy and Athenian ritual and social practices, in line with rising interest in the social sciences. Over the past few decades scholars have slowly but steadily turned their gaze towards the performance and staging of tragedy and ancient Greek drama. To a large degree this interest has been fuelled by contemporary performance practice and experience, particularly as productions and adaptations of ancient plays have proliferated across the globe. Whereas the scholarship on the myriad ways in which Greek tragedy has been adapted and performed across the globe is itself a growing subfield deserving of its own profile, my focus here is on recent scholarly and creative work produced in the last ten years that illuminates Athenian performance practices. As I illustrate, we have come a long way since the seminal works of N.C. Hourmouziades (Production and Imagination in Euripides: Form and Function of the Scenic Space [1965]) and O. Taplin (The Stagecraft of Aeschylus: the Dramatic Use of Exits and Entrances in Greek Tragedy [1977]), who were among the first to draw attention to tragedy as a performed art.

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