Athens is at war. Trigaeus, a vine-grower from Attica, undertakes the heroic act of bringing peace to his city. One morning he wakes up with the quixotic, irrepressible desire to ascend Olympus to demand an explanation from the gods. Like a knight-errant who will not stop until he has righted the wrong, he does so riding on the back of his giant dung beetle (a highly valued animal in the mythological universe of Aristophanes). The fable of this comedy, an irreverent fruit of the union between the theater of Nieva and that of Aristophanes (the original author), is an invocation to the goddess of peace, with all the difficulties that this noble will entails… The Athenian slaves knead excrement that they will use to feed the giant dung beetle that Trigaeus will use to fly to a private meeting with the gods. “At this precise moment, the performance will begin with the clear cry of ‘SHIT!’” announces Coryphaeus. When Trigaeus arrives at the house of the gods, only Hermes is there; the other gods have gone to a remote refuge in the hope that they will never again be disturbed by battle, but War looms, victorious like a hurricane… Trigeus is told that Peace is imprisoned, mistreated, cadaverous, in a nearby cave. Coryphaeus, the chorus, and anyone who considers themselves a human on the path to civilization will carry out the rescue to establish pacifism. In Peace, the mixed and the incoherent, allegory and symbol reign; there is utopia and escapism, if you will, from society. Fantasy dominates. Spectacle and audience know that they belong to the unreal plane of theater and Dionysian celebration, to their freedom restricted in space and time… Let us take care of Peace and, if necessary, let us create a paradise for it on earth.