Posts Tagged ‘greek tragedy’

The myth of Elektra

I was at the BBC Proms concert performance of Richard Strauss’ opera Elektra a couple of weeks ago. I am not qualified to comment on the musical quality of the performance, although reviews by those who are tend to confirm my layman’s impression that it was utterly magnificent. I came out afterwards in a sort of daze, my head spinning, my mind too unsettled even to try to think of the immense drama that had been played out before me.

However, from near where I was sitting, a number of people – five by my count – walked out during the performance, the expression on their faces speaking more eloquently than words could ever have done not only of their boredom, but also of their utter contempt of that which was boring them so.

I tried to imagine myself as I was back in those heady days nearly 40 years ago, when I was trying to discover what this classical music lark was all about. How would my younger self have reacted to this harsh, uncompromising, jagged and tuneless piece of modernism? Yes, I think the music would have gone over my head completely; yes, I would have found the sounds produced unattractive; and yes, I think I too might have been bored by it all. But no, I don’t think I would, for all that, have walked out. For one thing, I like to think I would have had some degree of respect, or at least consideration, for other members of the audience who had paid to be there, and who may well have been concentrating hard on this demanding music: expecting them to interrupt their concentration to make room for my egress would, I think, have struck me, at the very least, as impolite. And secondly, I think I might have had the humility to put down my lack of appreciation to an insufficiently developed understanding; for even then, I think I was aware at some level that culture requires cultivation – that it is not reasonable to go to something as forbidding as Elektra with one’s ears untuned to its musical idiom and one’s mind unschooled to its aesthetic, and expect to be able to take it in. I might even have seen the concert as an opportunity to take a first tentative step towards an understanding. At least, I hope I would have reacted in such a manner: it is hard to look back over the years and judge accurately what one had been.

Of course, I shouldn’t make too much of this: indeed, I shouldn’t make anything at all out of this – only five dissidents from an audience literally of many thousands is a fairly nugatory matter, and I raise the matter only because it annoyed me at the time, and annoys me still. However, it is sometimes worth questioning one’s most firmly held assumptions. Culture may indeed need to be cultivated, but is there really any pressing reason to do so? It may be that it requires great effort and years of immersion into this mode of music to be able to appreciate something such as Strauss’ Elektra, but what precisely does one get in return? The story is horrific; the emotions depicted in the work, and projected to the listener, are rebarbative; there is no hint at any point of human redemption, or of that feature that Orwell had claimed must belong to tragedy – a sense that humanity is nobler than the forces that destroy it. One’s nerves are jangled by it, sure, but is that jangling of nerves in itself an end worth pursuing?

The myth of Elektra is not one that offers any comfort or solace, let alone entertainment by any reasonable definition of that word. And yet, the myth refuses to go away. In its outline, the story is simple: the princess Electra’s father, Agamemnon, had been murdered by his wife, Klytemnestra; and now, years later, Elektra awaits the return of her exiled brother Orestes; and when finally he does come, she helps him assassinate her mother Klytemnestra, and her mother’s lover Aigisthos. A simple and rather repulsive story. And yet, this story continues in its various forms to haunt the imagination. Amongst other things, it is the only story on which there survive plays by all three great Athenian tragedians – Aeschylus, Sophocles, Euripides – and comparing their various treatments of this story is fascinating.

Aeschylus’ play, The Cheophoroe (The Libation Bearers), is the second play of the Oresteia trilogy, and demands to be seen as such: although the protagonists are characterised up to a point, they are part of a wider pattern stretching back to the first part of the trilogy, Agamemnon, and forward to the last, The Eumenides. Here, the theme is justice – both human justice, and divine justice – and the endless cycles of violence and bloodshed engendered in pursuit of justice. Here, Orestes kills for the sake of justice: his father had been murdered, and it is but justice that his father’s death is avenged, and that he, his father’s son, should, with his father’s daughter, mete out what is right and just. But the threads stretch out far into the past and far into the future.  For Klytemnestra, too, had killed for the sake of justice: Agamemnon, leading his troops to Troy in order to carry out the Justice of Zeus, had sacrificed Iphigenia, at the altar of Artemis; he had, with his own hand, slit the throat of his own daughter, and Klytemnestra’s.

Artemis had insisted on this sacrifice. Agamemnon may have been pursuing justice in leading the Greek troops to Troy to avenge Paris’ abduction of Helen, but in order to achieve this justice, he must shed much innocent blood; and this shedding of innocent blood also calls out for justice. If Agamemnon is to shed innocent blood, Artemis had insisted, he must shed first the innocent blood of his own family, of his own daughter. For this, too, is justice.

And since that terrible day, which the chorus in Agamemnon cannot even bear to think on, Klytemnestra has been waiting for her husband to return. She has taken in the meantime a lover, Aigisthos, a cousin of Agamemnon’s, who has his own reasons, stretching back into generations, for wishing Agamemnon’s death: for generations, atrocities had been committed, the latest of these when Aigisthos had been a boy: his father, Thyestes, had been invited by his uncle Atreos, father of Agamemon, to what he believed was a feast of reconciliation; but in that feast, Atreos had fed Thyestes with the flesh of his own sons. Aigisthos’ father had unwittingly eaten of the flesh of Aigisthos’ brothers.

And so, Agamemnon, returning triumphant from Troy, the victorious soldier, is murdered by his own wife, Klytemnestra. Justice is served. But each act of justice is but a new crime calling for further retribution. And humans are caught in this infernal machine, each duty-bound to render justice, and each committing in the process a crime that but perpetuates the horror.

It is in this context that Aeschylus places the story of Elektra. The Gods demand justice; Man is the instrument of this Divine justice; and yet, Man has to take moral responsibility for the crimes committed in its pursuit. There is no end to this terrible logic, no respite. By the end of The Choephoroe, Orestes, having carried out Divine will, having justly murdered his mother who had also justly murdered her husband, can already see the Furies in pursuit: whatever the claims of justice, he has committed matricide, and must therefore be punished.

The third and last part of this trilogy appears to offer a way out. The goddess Athena institutes the concept of a “trial”: no more blind retribution, but a jury of twelve honest men and true to determine through civilised discourse the nature of the crime, the issue of guilt, and the appropriate nature of the punishment. The trilogy ends with the acquittal of Orestes, and a triumphant torchlit procession through the streets of Athens. However, while clearly this is among the many masterpieces that depict a journey from darkness into light, the light does not seem to me entirely without its dark shadows. For one thing, in this instance, the human institution of trial by jury doesn’t resolve the issue: the jury is hung, six votes each, and it takes the casting vote of Athena – in other words, divine intervention – to achieve what humans cannot, and bring to an end this cycle of violence. And neither are the Furies exiled: they cannot be. Athena incorporates them into the new legal system she has devised for humans, and this incorporation seems to me an acknowledgement that justice cannot be administered without, at some level, the presence of terror. The joy at the end of the trilogy seems to me very deeply qualified. And the more I read these plays, the more fatal these qualifications seem.

It is not difficult to see in these Aeschylean cycles of violence, in the repeated calls for justice and in the repeated bloodshed and atrocities, an image not only of our own times, but of all times since these plays were written. What human institutions we have to control these savage urges of ours seem precarious at best, and often compromised; and sometimes, indeed, the very reason for yet another cycle of bloodshed and retribution. The Furies cannot after all be banished.

If Aeschylus’ main interest was in the themes of justice and of cycles of violence, Sophocles was more interested in what this violence does to the human psyche. The past is still important, but the rights and wrongs stretch back neither so far, nor so deeply, as in Aeschylus’ plays. In this version of the story, Agamemnon had to sacrifice his daughter because he had inadvertently offended Artemis by hunting on her sacred land. This terrible human sacrifice is not, here, a connecting link in the endless chain of historic rights and wrongs, but, rather, the humour of a cruel and heartless divinity. And Sophocles’ Elektra, unlike the Elektra of Aeschylus, has grown up a fierce and feral creature. Treated even worse than the slaves, starved and beaten, barely even recognisable as human, she has one thought and one thought only – the murder of her mother. This savage desire has invaded her entire being, and deformed everything about her. She undergoes through the course of the drama a vast range of emotions, but even those emotions that are, or should be, beautiful and sacred, are here deformed. She grieves when she hears of the death of her brother Orestes, but that grief is not merely an expression of the loss of one she has loved: it expresses also her rage that her mother can no longer be murdered. Conversely, her joy in finding her brother alive is not easily separated from her joy in realising that soon, very soon, her mother’s skull will be split open by an axe. And when the axe does fall, and we hear Klytemnestra’s screams offstage, what we see on stage is perhaps the greatest horror of all:

ELEKTRA: Stab her again –
if you have the strength!
– from the translation by Robert Bagg

By the end of the play, Elektra is utterly triumphant. But in her very victory is her defeat. The one thing she has desired, had desired above all else, has now been achieved, but the cost has been horrendous: it is hard to see her even as a human being.

I had seen this play over 20 years ago now – I cannot, I’m afraid, remember the translation used – in a nerve-jangling production directed by Deborah Warner, and with Fiona Shaw striking terror into the heart with a performance of the utmost savagery. Of course, Sophocles’ play itself is a work of the utmost savagery, and it was on this version of the Elektra story that Hugo von Hofmannstahl based his libretto for Strauss’ opera. He keeps reasonably close to the play – although he starts, not as Sophocles had done, with Orestes returning to Mycenae with his friend Pylades and his old servant, but with Elektra herself and the maidservants. In Sophocles’ play, the maidservants are largely sympathetic to Elektra, and are on stage throughout, discoursing with Elektra and providing commentary; in the opera, they are largely unsympathetic to her, and do not appear after the first scene. But the most significant change is in the great confrontation between Elektra and Klytemnestra: in the play, it is Elektra’s sister Chrysothemis who tells her of Klytemnestra’s dream, and when Elektra and Klytemnestra meet, they each speak of the justice of their respective causes, though each is unable to take in what the other is saying. But in the opera, neither character refers to past events: the focus is not on the past at all, but, quite unremittingly, on their present states of mind. It is Klytemnestra who describes her dream to Elektra, and here, in possibly the most terrifying passage of any opera, Strauss’ music twists and turn and curdles and churns and drifts off into multiple tonalities, evoking mental landscapes that most of us, hopefully, do not encounter even in our most horrific nightmares.

Elektra is on stage, still alive, at the end of Sophocles’ play: the tragedy is not that she dies, but, rather, in the deformation of her mind, in her defeat even as she claims victory. In Strauss’ opera, Elektra, her sole purpose in life achieved and with nothing more to live for, falls dead, in, one can but assume, an excess of ecstasy. But the sheer terror of brutal, implacable hatred is not something that leaves the listener easily. It has been two weeks now since that concert, and that sense of terror is with me still.

But perhaps the opera is not entirely to blame for that: always a sucker for punishment, I suppose, I have been immersing myself these last two weeks in Sophocles’ play, in translations by Robert Bagg and by Michael Ewans. (A production of Michael Ewans’ version may be seen here.)

In works I value written in languages to which I have no access, I often find myself comparing different translations; but whenever I compare translations of Greek tragedies, the differences are so often so great, I can’t help wondering whether the various translators are all working from the same text. I suppose it could also be the case that the original text contains so many different layers of meaning, that translators are forced to interpret, and highlight certain meanings above others. But I was glad I picked these two particular translations, as they are so very different in conception. Ewans (and his colleagues Graham Ley and Gregory McCart for the other Sophocles plays in the set) focuses hard on how the plays would have been staged in the Greek theatre: the various scenes are numbered, the strophes and antistrophes clearly marked, and so on. The language, if not necessarily monumental, is dignified. Bagg and Scully on the other hand aim for a greater fluidity of language, not afraid of intrusions of what may strike us as modern diction. When I had written earlier of James Scully’s translation of Sophocles’ Aias, I had been generally appreciative, but had complained of the occasional sense of bathos; but now, having read all the Sophocles translations by Robert Bagg and James Scully, I think that criticism had been more a reflection of my own expectations than anything else; for, as the translators say in the introduction, the plays of Sophocles range across a wide range of dictions, including the everyday, and that the expectation we have of a monumental quality does these plays no favours at all. Not knowing Greek myself I am in no position to argue; but it is fair to say, I think, that I have now become accustomed to their style of translation, and, while I am clearly unable to comment on its closeness either to the letter or to the spirit of the original, I no longer find in them those  moments of bathos that had struck me on my first reading.

However, I remain perplexed at some of the variations between the two translations. For instance, in Bagg’s translation, Elektra says near the start of the play to the chorus of maid-servants:

So how can I be calm
and rational? Or god-fearing?
Sisters … I’m so immersed
in all this evil, how
could I not be evil too?

In Ewans’ translation, this becomes:

My friends, in such a situation it’s impossible
to be modest and reverent; when times are bad
there is tremendous pressure to act badly too.

I suppose the two versions say similar things, but the effect is very different: “when times are bad” is hardly the same as “in all this evil”. I have no idea which one is closer to Sophocles, but in terms of how it reads in English, much prefer Bagg’s version here: it is more direct, and depicts a self-awareness on Elektra’s part of what she has become; in contrast, in Ewans’ version, Elektra’s lines seem merely defensive, and its phrasing seems to me dramatically weak.

But then, compare this following passage, when Elektra recognises her brother Orestes:

The hate of many years has melted into me,
And now I’ve seen you, I’ll never stop
my tears of joy. How could I stop?
I’ve seen you come back here first dead and then alive;
You’ve wounded me in ways I cannot understand.
– from the translation by Michael Ewans

 I think this is splendid – especially that final line. But here is the same passage in Bagg’s translation:

My hatred for her runs too deep.
Since you’ve come home, I feel
so much joy it makes me cry.
How could I not? One moment
you’re dead, the next, you’re not!
you’ve made me believe anything
can happen.
– from the translation by Robert Bagg

In this instance, it is Ewans’ version that seems to me both poetically and dramatically more impressive. But I must confess myself puzzled by their renditions of that last line. No matter how knotty the original text may be, it is hard to believe the same line of Greek yielding the different interpretations “You’ve wounded me in ways I cannot understand” and “You’ve made me believe anything can happen.” These are times when I wish I had a classical education, so I could read what the original says.

However, having spent these last two weeks since the concert perusing these two versions of Sophocles’ Elektra, and having listening to a recording of it (I have the famous recording conducted by Georg Solti with the Vienna Philharmonic Orchestra, with Birgit Nilsson as Elektra), I find I am no nearer an answer to my original question: why should we cultivate a taste and receptive faculties to take in something so horrific and so utterly devoid of nobility or of elevated thought as this? Oh, of course, one can wheel out all the old arguments about how tragedy purges us, and all the rest of it, but I have never quite believed that: I don’t think a work such as Elektra purges us of anything – not me, at any rate. In Aeschylus’ play, this horrific story is part of a larger pattern in which, even in the joyous finale, the dark shadows obstinately remain. And in Sophocles’ play, and in the modernist masterpiece created by Richard Strauss and his librettist Hugo von Hofmannstahl, we are presented with an unblinking look into the darkest abyss of the human spirit; these works depict humans so deformed morally and mentally that they can barely be recognised as human at all. And no, I cannot defend the fascination I obviously feel for these works. Maybe those who walked out had a point after all!

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The “Aias” of Sophocles, from the perspective of a novice

Greek tragedy is an area of literature that both attracts me, and, at the same time, keeps me at a distance. The reason for the attraction is obvious enough: the intense dramatic power of these works leaps across yawning chasms of time, and differences of cultural expectations, and of theatrical forms. But there remains that nagging question of how much of this can survive translation in the first place.

Of course, for any literature not written in English or in Bengali, I am beholden to translators. But I do get the impression that the dramatic verse in which Greek drama was written is particularly resistant to translation: even in the most highly regarded of translations, I find occasional lines or passages that appear bathetic, and I am sure that is not the intended effect of the original. Also, when I compare translations, I find quite often a surprising variation in what is communicated by different translators (this is particularly so in translations of Aeschylus): this gives me the impression that the original is knotty and often ambiguous, and capable of being interpreted in many different ways. No doubt those who know these works in the original will tell me of the myriad subtleties and profundities, and of effects that only register in the rhythms and sonorities of classical Greek, that are beyond the reach of even the finest of translators. That may well be so. But something, surely, must survive. When I thrill to such passages as the agony of Cassandra before the palace of Argos, where she knows she will meet her death; when I read of Philoctetes howling in physical and moral agony in his lonely exile on the island of Lemnos; when I read of Hercules awakening from his god-induced madness and becoming aware of what he has done; I know that, even in translation, I am in the presence of something immeasurably wonderful: I know that Aeschylus, Sophocles and Euripides have looked into the same depths that Shakespeare had looked into in the greatest of his tragedies, and with the same unblinking gaze.

Of course, I am no expert in either Shakespearean or in Greek tragedy, but with Shakespeare, I can, at least, claim to have read and re-read his works over several decades in the original language; my contact with Greek tragedy falls far short of that. So unfathomable are the depths I discern, and so superficial my acquaintance, that I had, and continue to have, great doubts about the advisability of writing anything at all on the matter. However, as long as it is understood that my comments here are no more than the rather diffident observations of a mere unknowledgeable novice, I suppose there can’t be too much harm done. So, on that understanding, let us proceed.

It was the contemplation of Shakespeare’s Coriolanus that prompted me to try again Sophocles’ Aias (Ajax). In both cases, two supremely great tragedians have turned their attention to “beef-witted lords” – insensitive, unintelligent brutes, mere fighting machines lacking not merely self-awareness, but incapable even of acquiring it. The chorus in Aeschylus’ Agamemnon had told us that knowledge comes from suffering, but to Aias, suffering leads not to any kind of knowledge at all: it leads merely to despair. He is one of the very few Greek tragic protagonists who commits suicide: even Oedipus stops short of that.

This play, certainly by the standards of modern stagecraft, is curiously structured. Aias kills himself in shame some half way through the action, and the rest of the drama focuses on a debate over his corpse on whether or not he should be buried with proper rites. Of course, we know from Antigone, or from the later books of the Iliad, how important in Greek culture was the ritual of burial; but even so, a debate, even an impassioned debate, seems something of an anti-climax after the suicidal despair of Aias that we had earlier witnessed at first hand. It seems almost like two rather different plays joined together.

It is difficult possibly impossible, for someone like myself, with so little understanding of the form of Greek drama, to come to a full understanding of this; but in some ways, it rather encourages me that even scholars learned in this area have felt the same way about this play. But the more I think about this, the more it seems that the tragic despair of Aias, while certainly an important element of the play, is not really at its centre: at the centre is the question of the significance of the character of Aias in a changing world. Aias had been the strongest and the bravest of Greek heroes: his standing, and the esteem in which he was held, owed nothing to such qualities as nobility, or of sensitivity, or even of intelligence: he provided the brute physical strength that had been needed. However, the armour of Achilles, after his death, is awarded not to the great strong hero Aias, but to the cunning Odysseus: times have changed, and it is the brains of Odysseus that are of greater value than the muscle of Aias: Aias is in danger of becoming but an obsolete reminder of the past, a superfluous being.

The opening scene of the play is startling. Athene leads Odysseus towards the tent of his great rival Aias, and exults at having driven Aias mad. Odysseus, although on the same side as Aias in the war, is also the personal enemy of Aias: indeed, had Athene not made Aias mad, Aias would have murdered Odysseus in cold blood. And so, as Athene exults in the madness of Aias, she expects Odysseus to do the same: but he doesn’t. Unlike the immortal, he, the mortal, is horrified by the depths to which his fellow mortal Aias has sunk. Compassion, it seems, is a quality possessed by humans, not by divinities.

When we first see Aias, he is still in grips of madness. He is covered in blood (as, interestingly, Coriolanus is at one point in Shakespeare’s play), but it is not, as he thinks, the blood of those who have humiliated him: it is not the blood of Agamemnon or of Menelaus, or of Odysseus: it is merely the blood of animals that he in his madness has slaughtered. The great hero is shown to us at the very start of the play at his most unheroic. Athena finds this comical, but we, like Odysseus, may think otherwise.

Once the madness dissipates, Aias is filled with shame. Here is a man who has no conception of himself other than as a great hero, a powerful warrior, and when he can no longer see himself in such terms, he cannot see himself in any terms at all. Aias’ occupation’s gone, and with it, his sense of his own identity. So great is his despair, that he takes his own life. And it is only then that the true theme of the play comes to the fore: what is the value of an Aias within a society in which his qualities, once so valued, are no longer considered so important?

The second half of the play is taken up with an impassioned debate over Aias’ lifeless body. His half-brother, Teukros, demands the burial and the funeral of a great hero; Agamemnon and Menelaus, on the other hand, aware that their authority has been flouted, and aware also of Aias’ intention of killing them, refuse. The issue is resolved only when Odysseus, now very much the Man of the Moment, demands that Aias be buried with full honours. He doesn’t debate the issue: he merely demands it. And against Odysseus’ demand, not even Agamemnon and Menelaus can prevail: a person such as Aias may no longer be required, but a person such as Odysseus is.

Odysseus provides the resolution to the play, and the memory of Aias is honoured; but it is clear that we are but honouring a relic of the past. We may be honouring this relic as a remembrance of the service he had once given; we may be honouring him for reasons of sentiment. But the very unsentimental truth is that the beef-witted lord Aias, now that his purpose has been served, is surplus to requirements: he is superfluous. And that, as I see it, is the essence of his tragedy, and of this curious play which, despite two very different halves, does, I think, hold together thematically.

;

***

A note on the translation:

The translation I read was by James Scully, in a recently published volume containing all the existing plays of Sophocles translated by James Scully and by Robert Bagg. In the introduction, the translators tell us that the impression we have of Greek tragedy as that of unrelieved lofty grandeur is erroneous, and that the plays contain a wide range of tone and of mode of expression. This does come over admirably in the translation, although there were occasions on which it seemed to me to descend into bathos: but since this is a fault with just about every translation I have come across, I won’t count this as too black a mark. Generally, it did read very fluently, and I think it would sound very well if spoken on stage.

There were, inevitably, a few liberties taken: in translating verse – especially from so different a culture – one cannot always be ideally true both to the letter and to the spirit of the original, and if forced into a choice, it seems to me preferable to err on the side of the spirit. For instance, Aias refers to Odysseus at one point as a “fox”, but that doesn’t convey the level of disgust and contempt in which the Greeks held foxes; so Scully lets Aias refer to Odysseus as a “foxfucker”. I personally have no objection to this, and rather enjoy the alliterative vituperation, but other readers may, I suppose, react differently. Certainly, I have enjoyed this translation sufficiently to make me want to read the others in this volume; but of course, I am in no position to say how close or otherwise this is either to the spirit or to the letter of the original.