In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.3 (2002) 369-406 [Access article in PDF] The Body And Its Representations In Aristophanes' Thesmophoriazousai:Where Does The Costume End? Eva Stehle Aristophanes' Thesmophoriazousaiis a rich and funny play, but it gives the impression of lacking a sustained point. Theater directors can happily stage it, subverting Aristophanes by casting women and recasting the text to speak to modern disputes over gender, sex, and politics, as Mary-Kay (...) Gamel has done so wonderfully (see her article in this volume). But the student of comedy who wishes to study the play in the context of its original production in 411, probably at the City Dionysia, has a harder time. Because it has no overt political theme it was for long passed over as a paignion, an escape from relevance in the tense atmosphere of that spring. As a "woman play" it seems less satisfactory than Lysistrata or Ekklesiazousai because it has no female lead character and Euripides' nameless kinsman (whom I call "Inlaw") upstages the women and their concerns. 1 With the current interest in performance and the metatheatrical aspects of comedy, Thesmophoriazousai has finally come into its own as a sly dialogue on theater and ritual, comedy versus tragedy, and gender. 2 But the older view remains in effect that the play has no politics. At the same time, it is assimilated to Aristophanes' other plays in its thematics, while its striking anomalies go unremarked. As a result, it still does not quite come into focus. [End Page 369]As a play about ritual and theater, Thesmophoriazousai is said to absorb women's ritual and restage it within its own festival setting at the City Dionysia. Yet this is the only one of Aristophanes' surviving plays in which the principal male characters exit the stage before the end of the play. Here they flee, in female dress to boot, leaving the chorus to play out the final scene with the Scythian slave. 3 Euripides and Inlaw do not share in the fun of sending the slave running in one wrong direction then another. And the play ends as it began, on Nesteia, the day of fasting for the women performing the Thesmophoria. 4 No revelry brings on the transition to feast and renewal that the audience probably expected. No procession points the way to a new instauration created by the comedy. 5 Given the importance of processions in Athenian life as an expression of community revival, this is a speaking absence. 6As a play about tragedy and comedy, Thesmophoriazousai is said to show the triumph of comedy over tragedy as the more encompassing and flexible art form. The plots of tragedy fail to rescue Inlaw, while a comic plot succeeds: Euripides brings on a dancing girl, Elaphion, who seduces the Scythian slave away for sex while Euripides frees Inlaw. But Euripides' final trick is no comic plot. In the Aristophanic comic plot the [End Page 370] hero wins a desirable young woman, often one whose name promises new fertility, peace, or power; he does not give one away to the blocking figure. 7 Euripides also capitulates to the women, promising never to speak ill of them again. Only by relinquishing both triumph and sex (and thereby also festivity) does he salvage his poor kinsman's life. Euripides' plot fit for a "barbarian nature" (1129) is rather a farcical version of his own rescue-play plot: like Helen and Andromeda it involves deceiving the blocking figure, which allows the principals to escape while leaving others (chorus or a god) to thwart the chase. But its success is based on abandoning pure representation and giving the "real" (within the world of the play) woman away to the internal audience in order to rescue a pseudo-woman.As for gender representation in the play, most analysis holds that men prevail. Different commentators take Aristophanes to be revealing that women on stage are all really men, or questioning what a woman really is since she is the very figure of mimesis, or showing that women deserve... (shrink)

The common theme linking these two books is the ideology of gender, specifically the positioning of the "female" in ancient Greece. Because each author locates herself in a particular scholarly paradigm, they make a fascinating illustration of contrasts and continuities in the field of gender studies in classics.