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"This edition features wide-ranging, systematically organized scholarship in a concise introduction to ancient Greek drama, which flourished from the sixth to third century BC. It covers all three genres of ancient Greek drama: tragedy, comedy, and satyr-drama. It also surveys the extant work of Aeschylus, Sophokles, Euripides, Aristophanes, and Menander, and includes entries on lost playwrights. This book examines contextual issues such as the origins of dramatic art forms ; the conventions of the festivals and the theater ; drama's relationship with the worship of Dionysos ; political dimensions of drama and how to read and watch Greek drama. It also includes single-page synopses of every surviving ancient Greek play."

"ABSTRAKNama : Ni Ketut Puji Astiti LaksmiProgram studi : Doktoral ArkeologiJudul : Identitas Keber-agama-an Masyarakat Bali Kuno Pada Abad IX-XIV Masehi: Kajian EpigrafisPenelitian tentang identitas keber-agama-an masyarakat Bali Kuno sangat penting dilakukan karena sampai saat ini masyarakat Bali masih memeluk agama Hindu dengan berbagai perkembangannya namun demikian belum jelas diketahui bagaimana identitas keber-agama-an masyarakat Bali Kuno pada abad IX-XIV Masehi. Penelitian ini bertujuan untuk merekonstruksi identitas keber-agama-an masyarakat Bali Kuno pada abad IX-XIV Masehi berdasarkan data yang ditemukan dalam prasasti meliputi tempat suci keagamaan, upacara, dan persembahan keagamaan pada masa tersebut. Terkait dengan tempat suci keagamaan penelitian ini bertujuan untuk merekonstruksi tempat suci melalui kajian toponimi. Adapun upacara dan persembahan ditelusuri pula melalui kajian etnoarkeologi. Sehingga pada akhirnya akan diperoleh rekonstruksi identitas keber-agama-an masyarakat Bali Kuno pada abad IX-XIV Masehi sebagai upaya memperkuat pemahaman keber-agama-an masyarakat Bali pada masa sekarang. Sumber data penelitian ini meliputi prasasti-prasasti Bali Kuno yang dikeluarkan mulai dari abad IX 804 ?aka/882 Masehi sampai dengan abad XIV 1259 ?aka/1337 Masehi . Kesimpulan yang dapat dirumuskan pada penelitian ini adalah sebagai berikut. Pertama, tempat suci adalah salah satu bukti fisik keber-agama-an masyarakat Bali Kuno pada abad IX-XIV Masehi, yang di dalam prasasti disebut dengan istilah Hyang/Sanghyang, Ulan, Bhatara, Tirtha, Dangudu, Sambar, Mandala, Katyagan, dan Partapaan. Beberapa tempat suci masih dapat diidentifikasi keberadaannya dan dapat ditemukan hingga masa sekarang walaupun dengan nama yang berbeda. Tempat suci pada masa Bali Kuno abad IX-XIV Masehi dibangun bukan hanya di tempat-tempat yang tinggi gunung dan bukit , tetapi juga dekat dengan sumber air seperti danau, sungai, mata air, dan laut, serta di pusat-pusat pemukiman. Kedua, persembahan-persembahan yang dilakukan oleh masyarakat Bali Kuno pada abad IX-XIV Masehi merupakan hasil dari segala usaha dan aktivitas yang dilakukan oleh masyarakat pada masa tersebut. Persembahan juga berupa hasil dari kreativitas atau ketrampilan penduduk dalam pemenuhan kebutuhan hidup sehari-hari baik jasmani maupun rohani. Persembahan tersebut merupakan penyerahan dengan penuh kerelaan tulus ikhlas berupa apa yang dimiliki kepada Tuhan para dewa , leluhur, alam semesta, dan kemanusiaan, demi kesejahteraan serta kesempurnaan hidup bersama dan kemuliaan Tuhan Yang Maha Esa. Ketiga, identitas keber-agama-an masyarakat Bali pada abad IX-XIV Masehi merupakan perwujudan dari kemampuan masyarakat Bali Kuno pada masa tersebut dalam memaknai keberlanjutan kepercayaan prasejarah dan agama Hindu/Buddha. Identitas keber-agama-an masyarakat Bali Kuno pada abad IX-XIV Masehi dapat dirinci sebagai berikut. Pada masa tersebut masyarakat menyebut Dewa Tuhan dan tempat suci dengan beragam istilah. Identitas keber-agama-an pada masa tersebut juga menunjukan adanya keseimbangan antara kebutuhan rohani dan jasmani, keharmonisan hubungan antara manusia dengan lingkungan alam, kebersamaan antara sesama manusia, dan keanekaragaman persembahan. Identitas keber-agama-an pada masa tersebut juga menunjukan adanya keberlanjutan tradisi keagamaan atau kepercayaan sebelumnya pemujaan terhadap leluhur dan ketaatan masyarakat pada masa itu dalam beribadah.

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ABSTRACTName Ni Ketut Puji Astiti LaksmiStudy Program ArchaeologyTitle Religiosity Identities of The Ancient Balinese Society in The IX XIV Christian Centuries an Epigraphic StudyVarious information on religious lives of the ancient Balinese society in IX XIV century were found in some ancient manuscripts consisting of names of holy places, rituals, peoples rsquo obligations, and religious leaders. Hindu and Buddha followers who were at that time not spread evenly in Bali causes pre cultural traditions of Hindu and Buddha still maintains so firmly till today that the situation found in Bali is different from the ones found in the scope of the Archipelago or in the islands as the pioneers of Indonesia such as Java. This research aims to reconstruct the religious lives the ancient Bali periods of the IX XIV centuries based on the data found in the manuscripts including religious holy places, rituals, and offerings of the periods. In particular with the religious places, this research aims to reconstruct holy places through toponymy studies. Rituals and offerings as religious activities are studied through an etnoarcheological study so that a reconstruction of religious lives in the ancient Bali periods of the IX XIV centuries as identities of religious lives can be found. The data source of the research include the ancient Balinese manuscripts issued from the IX century 804 aka 882 Christian till XIV century 1259 aka 1337 Christian . Till now there are 200 cakeps of manuscripts from 24 kings found in Bali. Nevertheless, not all of them are in complete condition and contain data related to religious aspects. 30 manuscripts chosen are the ones containing religious data and represent other manuscripts of the periods. Religious data collected includedholy places and offerings and they were analyzed through toponymy and etnoarcheological studies. Several conclusions that can be taken in this research are as the followings. First, religious places become physical evidences of the religious lives in the ancient Bali periods of the IX XIV centuries with terms of Hyang Sanghyang, Ulan, Bhatara, Tirtha, Dangudu, Sambar, Mandala, Katyagan, and Partapaan. The existences of some holy places can still be identified and can be found though with different names. Holy places of the periods are not only located in high areas mountains and hills , but they are also located near water sources such as lakes, rivers, springs, and seas, and inside housings. Second, the offerings made by the Balinese people of the ancient Bali periods of the IX XIV centuries are the results of all efforts and activities in the periods. The offerings could also be in the products of their creativities or skills in fulfilling their daily needs. The rituals are offerings in sincere purpose because of the spirits of their lives. The people did them to the God gods , ancestors, nature, and humans for the sake of prosperity and perfectness of their lives and the nobility of the Almighty God.Third, rituals of the Balinese people of the ancient Bali periods of the IX XIV centuries are the forms of the abilities of the ancient Balinese people in adapting them selves to the natural and social environments as well as to the believes they followed. The religious identities in the ancient Bali periods of the IX XIV centuries can be described as the followings. In the periods people called God and holy places in different terms. Religious identities in the periods also show that there were balance of between spiritual and worldly secular needs, harmonious relations of humans with nature, togetherness of humans, and diversity of offering. Religious identities in the periods also show that there were continuity of the tradition on religion and believes existing previously rituals to the ancestors and the loyalties of the peoplesin the periods in worshipping."

"ABSTRAKLanskap situs bangunan suci Hindu-Bali kuno tidak dibangun secara acak, posisi mereka dalam lansekap ditentukan oleh masyarakat pada abad ke-10 sampai 14 Masehi. Situs religi Hindu-Bali kuno dibangun di daerah aliran sungai DAS empat sungai besar di Kabupaten Gianyar, Provinsi Bali, yaitu Sungai Pakerisan, Sungai Petanu, Sungai Kungkang, dan Sungai Wos. Tesis ini membahas lanskap situs bangunan suci Bali Kuno dengan pendekatan Fenomenologi Heidegger. Arkeologi Lanskap memberikan petunjuk berharga mengenai wacana orang Bali kuno melihat pemandangan di sekitar mereka, dan bagaimana hal itu dikembangkan dan diciptakan. Tulisan ini juga menegaskan pentingnya ruang berdasarkan konsep kosmologi Hindu yang menentukan lanskap Bali Kuna. Ruang kosmologis juga mengungkapkan pembagian sungai Bali berdasarkan tingkat lokasi situs sesuai dengan konsep triloka yang merujuk pada dunia bawah Bhurloka , dunia tengah Bhuwarloka , dan dunia atas Swarloka . Tesis ini juga menawarkan refleksi tentang struktur tempat-tempat keagamaan dan hubungannya dengan ruang dikonsepsikan yang menunjukkan pengaruh pemikiran Hindu-India, serta batasannya.

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ABSTRACTLandscapes of Ancient Hindu Balinese religious sites were not built anywhere, their position determined by peoples in the 10th to 14th century. The ancient Hindu Balinese religious site was built in the watersheds of four major rivers in Gianyar Regency, Bali Province, Indonesia, i.e. Pakerisan river, Petanu river, Kungkang river, and Wos river. This thesis reveals the main trait of landscape archaeology with Heidegger Phenomenological approach in archaeology to religious sites in the ancient Balinese period 10th up to 14th centuries . Landscape Archaeology provides valuable clues about how ancient Balinese people saw the landscape around them, and how it was developed and created. It confirms the importance of space based on Hindu cosmology concept which determined the Ancient Balinese Landscape. This cosmological space also reveals the division of Balinese rivers based on the level of the ancient Balinese temples location according to Trailokya concept which explains lower world Bhurloka , middle world Bhuvarloka , and upper world Svarloka . This thesis also offers a reflection on the structure of the religious places and its relations with conceptualized space, showing the influence of Hindu Indian thought, as well as its limits"