Posts Tagged ‘The Winter’s Tale’

Shakespeare’s “The Tempest” at Sam Wanamaker Playhouse

Of the three late plays – Cymbeline, The Winter’s Tale, The Tempest – it’s The Tempest that I find the most difficult: it has seemed to me – and seems to me still, even after having seen this fine production – almost entirely lacking in dramatic tension. Prospero the magician appears, through his faithful servant Ariel, to be in perfect control: neither Caliban’s threat on his life, or Sebastian’s and Antonio’s threat on Alonso’s, generates any tension at all: the audience is assured that these attempts are doomed to failure. And by the end of Act Three, what little dramatic tension there was dissipates as Alonso acknowledges his guilt. As for the strand with Ferdinand and Miranda, we know that Prospero is but testing Ferdinand, and everything Ferdinand says and does assures us that this is a test that he will pass with ease. So where is the tension?

I had not, till this production, seen this play on stage, and I had thought, or hoped, that a stage production will reveal a drama that my readings had missed: but no – there was little tension in performance either. But I have learnt, over many years’ experience with Shakespeare, not to be too hasty in criticising: that only leads to a presumption that embarrasses me when I read my posts over again a few years afterwards. Shakespeare knew what he was doing, and if he has drained this play of dramatic tension, it is for me not to criticise the play on that score, but to try to understand why he did so. For, despite the lack of dramatic tension, the play held my attention throughout the performance: there must have been something else in the work that held my attention so powerfully – though what that something else is, I am even now not entirely sure.

And yet, this most undramatic of plays starts with the most dramatic of scenes: we are plunged into the heart of things right away, with a fearful tempest at sea, and with the mariners and the passengers fearing imminent death. At the end of this scene, the ship appears to sink, and then, as we move to an island near the shipwreck, an entirely different music comes to the fore. It is a strange and solemn music, mysterious, elusive, and very beautiful, but also curiously static. Even as late as The Winter’s Tale, Shakespeare had given us verse of the utmost dramatic power that had moved the play forward in surges of untrammelled passion, but we seem here to be in a rather different world: we seem almost to be at the bottom of the sea itself, with the drowned mariners and their passengers. And maybe that’s where we are: maybe what we experience here is some vague dream world between life and death – a communal fantasy experienced at the very moment of death itself. There’s something similar, I think, in the final act of Ibsen’s Peer Gynt: at the start of this act, we see Peer in a shipwreck. A fellow passenger tells him not to worry, as the protagonist of a play is never killed off at the start of the final act, but Peer does, I think, die here, and what we see in the rest of the act is Peer’s life unreeling at the point of death in a grotesquely transfigured form; and it is in this unreeling that Peer has to try to find some semblance of meaning, of significance, in the life that he has led. This final act of Peer Gynt is often seen as Ibsen anticipating much later movements in theatre, but I can’t help wondering whether, in The Tempest, Shakespeare had anticipated Ibsen.

It may be objected, of course, that by the end of The Tempest, no character is actually dead: on the contrary – the ship is magically rigged and ready to sail back to Naples, to the reality of the physical world. If what we had witnessed in the course of the play is indeed the unravelling of minds at the point of death, it is not death but to a renewed life that the characters return to. But the effect of the ending is very much to suggest a return to the real world, of a resurfacing; and if we are returning to reality, and resurfacing back to the light of common day, we have to ask ourselves which regions we are returning from, and from which uncharted depth of our unfathomable minds we are resurfacing. We cannot begin to conceive of a Naples or a Milan being anything like the magic island of Prospero: Naples and Milan are real – and Prospero’s magic island isn’t, quite. Shakespeare had done this kind of thing before – in A Midsummer Night’s Dream, where, once again, the characters seem to enter an enchanted dream world that isn’t quite the world of reality, and where mortal sensibilities are translated, much as Bottom is, into some region where, accustomed as we are to the everyday world of reality, there is no foothold for us to hold on to. But here, the tone is different: the thoughts are not on the absurdities and the vagaries of human love, but on other things – on the nature of Man, on nature and on nurture, on transgression and on reconciliation, and, indeed, on death itself. In one of the most famous passages in the entire canon, death is likened to a sleep (“our little life is rounded with a sleep”), and if we extend that metaphor, the magic dream-world of this play, suspended between sleep and wake, can be seen as suspended between life and death also. If there is no dramatic tension here, no dramatic movement, it is because this is not what Shakespeare is interested in: what he is interested in, however, though easy to be affected by (especially when performed as wonderfully as it is here), is less easy to articulate. Perhaps Shakespeare’s miraculous poetry is the only way there is to articulate it.

The Tempest has been seized on by post-colonial schools of criticism, which – to summarise – see Prospero as a tyrannical colonialist, and Caliban as the downtrodden and exploited native; but I am unconvinced that this is an adequate way of looking at the play. For one thing, the island is no more Caliban’s than it is Prospero’s: Caliban says “this island is mine” because he had inherited it from his mother, the witch Sycorax; but Sycorax was no more of the island than Prospero is. The island had been uninhabited, except for the spirit Ariel, whom Sycorax had imprisoned in a tree, and whom Prospero had rescued (although he threatens in one of his frequent fits of rage to imprison Ariel again). And Caliban himself is a deeply enigmatic figure. At one level, he is earthy and brutish, and proposes killing Prospero by driving a nail through his head while he is sleeping; and he credulously imagines the drunken Trinculo and Stephano to be gods, and is happy to abase himself before them. But he is also given lines of quite unearthly beauty:

Be not afeard; the isle is full of noises,
Sounds and sweet airs, that give delight and hurt not.
Sometimes a thousand twangling instruments
Will hum about mine ears, and sometime voices
That, if I then had waked after long sleep,
Will make me sleep again: and then, in dreaming,
The clouds methought would open and show riches
Ready to drop upon me that, when I waked,
I cried to dream again.

Such realms of poetic imagination are worlds removed from the drunken baseness of Trinculo and Stephano: only a character of fine sensibility could speak lines such as these. And at the end, Caliban vows to “be wise hereafter, and seek for grace”. It is hard assembling together these fragmentary aspects of Caliban into one coherent whole, but I get the impression of an unrefined creature who nonetheless has the potential to rise to a higher state of being. “This thing of darkness I acknowledge mine,” says Prospero, allowing the possibility that Caliban is an aspect of Prospero’s own mind, much, perhaps, as Ariel is – that these two are his slaves not merely in literal terms, but also metaphorically, representing as they do different aspects of his psyche. But of course, in a work such as this, they may be seen simultaneously as both literal and as metaphorical.

It is, perhaps, not Caliban, but those denizens of the civilised world, Trinculo and Stephano, who are so base that nurture can have no effect on their natures. Unlike Caliban, Trinculo and Stephano cannot even conceive of “grace”, let alone seek for it. And neither is Caliban the true monster of the play: the true monsters are Sebastian and Antonio, who remain to the end unrepentant and unreconciled. If, in these three late plays, Shakespeare had looked beyond the ruptures of tragedy, and had tried to explore the possibility of reconciliation, he had painted very different pictures. In Cymbeline, the reconciliation seems complete, with repentance and atonement one on side, and unreserved forgiveness and love on the other; in The Winter’s Tale, matters are a bit more complicated: the repentence and atonement are sincere, and the forgiveness loving, but the events of the past continue to cast their shadows upon the present, and what rejoicing there is must inevitably be subdued: the sorrows and evils of our lives cannot be wiped clean even by the Resurrection itself. In The Tempest, Shakespeare seems to go one step further: now, he seems to show the impossibility of reconciliation. Prospero decides not to punish, but that is hardly the same as forgiveness. For what kind of forgiveness is this?

For you, most wicked sir, whom to call brother
Would even infect my mouth, I do forgive
Thy rankest fault

Whatever Prospero may say, this is no forgiveness. Antonio and Sebastian remain silent: there is no repentance there either. The evil remains, ready to burst out again. Even Miranda’s famous lines about the beauty of mankind are immediately undercut by her father’s more experienced voice:

MIRANDA
O, wonder!
How many goodly creatures are there here!
How beauteous mankind is! O brave new world,
That has such people in’t!

PROSPERO
‘Tis new to thee.

And what of Prospero himself? I generally try to resist interpretations that are based on the author’s biography; the suggestion that Prospero is Shakespeare’s self-portrait, and that the passage in which he abjures his art is effectively Shakespeare’s retirement speech, may or may not be true, but either way, they cast no light on the play itself. Interpretations of Prospero may, of course, vary, from the good and kindly main driven to rage by the wrongs done upon him but who finally triumphs over his vindictive side, to a man cruel and bitter and almost psychotic in his hatred, but who nonetheless manages to rein himself in for the greater good. Tim McMullan’s fine performance wisely charts a course somewhere between these two extremes, neither underplaying his frequent fits of rage, nor depicting a man beyond the reach of human pity. The turning point seems to me to come when Ariel, but a spirit, feels compassion for the human condition:

ARIEL
Your charm so strongly works ’em
That if you now beheld them, your affections
Would become tender.

PROSPERO
Dost thou think so, spirit?

ARIEL
Mine would, sir, were I human.

PROSPERO
And mine shall.
Hast thou, which art but air, a touch, a feeling
Of their afflictions, and shall not myself,
One of their kind, that relish all as sharply,
Passion as they, be kindlier moved than thou art?

Prospero seems at this point to be shamed into compassion, though there are bounds even on this: to call Antonio “brother” still infects his tongue. Even in a world as magical as this, complete reconciliation is not possible: the ruptures of tragedy are too great ever to be healed. Such a view does not necessarily negate the visions of reconciliation we had seen in Cymbeline and in The Winter’s Tale: it merely gives as a different perspective.

This magical play works particularly well in the Sam Wanamaker Playhouse: lit by candle-light only, there was little scope for fancy lighting techniques or for special effects, but with Dominic Dromgoole’s sure-footed direction, it didn’t need either: although there must be an element of the spectacular – as indicated in the stage directions – it is that miraculous verse that conveys so much of the magic of this play. At the end, they all sail back to the now united kingdom of Naples and Milan, with the marriage of Miranda and Ferdinand carrying a promise of a better future. But by the same token, the unrepentant presence of Antonio and of Sebastian also threatens further outbreaks of evil. Such is our human condition, that even a spirit such as Ariel may feel compassion for, and to which, ultimately, there can be no reconcilement. If this play is indeed Shakespeare’s last word, then I am afraid I can see in it at best a guarded optimism, and at worst, a profound pessimism. But no mystical vision: for all the magic of Prospero’s island, Shakespeare’s interest remained very much of this world, and of human affairs.

See here for my post on Cymbeline at Sam Wanamaker Playhouse

See here for my post on The Winter’s Tale at Sam Wanamaker Playhouse

Shakespeare’s “The Winter’s Tale” at the Sam Wanamaker Playhouse

I seem to have started this year immersed in late Shakespeare. First, there was the cinema broadcast of Kenneth Branagh’s fine production of The Winter’s Tale. And, in a fit of bank-balance-depleting enthusiasm late last year, I bought myself tickets to all three of the late threesome (I hesitate to call it a “trilogy”) of Cymbeline, The Winter’s Tale, and The Tempest at the Sam Wanamaker Playhouse, that beautiful little theatre attached to the Globe that attempts to recreate the environment in which these plays would originally have been performed. I reported on their production of Cymbeline a few weeks ago, and, earlier this week, I was back there to see The Winter’s Tale. The Tempest will follow in a couple of weeks’ time.

(The Sam Wanamaker Playhouse are also putting on the late play Pericles, and perhaps I should have gone along to that too: but I refuse to believe that Shakespeare wrote more than a few scenes at most of that work; and, further, my bank balance was in a parlous state as it was…)

I find these plays fascinating, but maddeningly, sometimes frustratingly, elusive. Cymbeline has particularly puzzled me. When I first wrote about it in this blog, I presented it as a work in which Shakespeare was setting out in a new direction, but in which he had not quite found his feet; that he was experimenting, though not always successfully. When I read that post again before sitting down to write this, I found myself embarrassed by my presumption. That Shakespeare was moving into a new direction – a direction already foreshadowed, incidentally, by the earlier All’s Well That Ends Well – is undeniable, but the more I read that play, the more certain I am that the old boy knew precisely what he was doing.

The production I saw last month at the Sam Wanamaker Playhouse seemed to confirm this: for all the play’s manifold absurdities – none of them, I think, unintentional – Cymbeline, in performance, came across as a cogent and highly satisfactory piece of theatre. As in All’s Well That Ends Well, Shakespeare seemed fascinated by the plotlines and the conventions of the fairy tale: this was, in many ways, Shakespeare’s re-writing of the story of Snow White (variations of which, I gather, had been widespread long before the Brothers Grimm included it in their collection). To the fairy story element, Shakespeare added knockabout humour – an element that the production I saw played up to the hilt. Nonetheless, through all this, we seemed transported at points into what I can only describe as another dimension. I am not sure how this happened.

Cymbeline ends – as do, in their different ways, The Winter’s Tale and The Tempest – in reconciliation and in joy: it seems as if Shakespeare, having depicted in his tragedies the darkest of visions, looked beyond the tragic in his late plays; but what he glimpsed when he looked beyond remains, though wondrous, enigmatic and elusive.

Of the three plays, I tend to find The Winter’s Tale the most approachable. By that I mean this this is the play I think I understand best. This is in no small measure due to the first half of the play returning us with the utmost force back into the world of his earlier tragedies. And yet, there is a difference. When thinking about the earlier tragedies, we must, if our thought is to be more than merely superficial, consider the source and the nature of the evil that is depicted as engulfing humanity; but in The Winter’s Tale, neither the source nor the nature is debatable: they just are – brute facts, beyond analysis, beyond discussion, beyond thought. The evil emerges from nowhere: Leontes is Iago to his own Othello. It wreaks havoc, destroying all in its path: never has Yeats’ famous line “the ceremony of innocence is drowned” seemed more appropriate. And, having destroyed all in its path, it disappears as mysteriously as it had appeared. There’s no point looking for reason here: it’s all beyond reason. And as the first half ends, and we emerges dazed into the interval, what we have witnessed seems to challenge us: after such evil, what reconciliation?

We can never tell whether or not Shakespeare knew Greek. There certainly were scholars of Greek in London – Shakespeare’s friend Ben Jonson, for a start – and it is not, I think, stretching credulity too far to imagine that Shakespeare, given his literary curiosity and his mastery of language, may well have taken the trouble of learning Greek, and reading its literature. We simply do not know. But, whether by design or by accident, this first half of The Winter’s Tale seems to me to be in many ways a recasting of Euripides’ Heracles: there, too, we see a man in the grips of an irrational madness, and who, beset by delusions, destroys that which is most precious to him – his own family; and, having done this, the sanity cruelly returns, so he has now to live not merely with his loss, but also with his guilt. At this point, Euripides’ play ends, but Shakespeare was determined to pursue the drama further: the end he has in sight seems to look towards another play by Euripides – Alcestis, which finishes, like The Winter’s Tale, with a dead queen brought back from the dead, and with subsequent reconciliation. The question is how to work one’s way to such an ending from the total devastation with which the first half finishes.

Shakespeare’s solution is a curious one, and one that I am not sure I quite understand: he negotiates the path back from tragedy to reconciliation through a pastoral, through song and dance, and through earthy, rustic comedy. Admittedly, the sudden outburst of rage from Polixenes threatens even here to turn the plot back towards the tragic, but that possibility is quickly averted. The knockabout humour continues even into the final act, and then, seemingly out of nowhere, Shakespeare rounds off the drama with a scene that is miraculous in all respects: Hermione is miraculously restored to life, and, for reasons which seem to defy analysis, the audience miraculously accepts this. I don’t think I have come across any other scene in any other plays that conveys such a sense of wonder.

I have seen quite a few productions of The Winter’s Tale now, both on stage and on screen, but I don’t think I have seen any that projects, as this production does, the horror of the first half with such unremitting power. As I sat there watching the scenes I thought I already knew, I could almost physically feel a knot in my stomach, tightening. The closing scenes of that first half were particularly affecting: the candles – the entire hall is lit only by candles – all went out, the physical darkness engulfing us an apt metaphor for the spiritual darkness; and Antigonus, charged with abandoning the newborn baby in the wilderness, entered with the helpless child, lit only by a hand-held lantern. Some commentators have suggested that the infamous “Exit, pursued by a bear” should be played for laughs, but this production, quite rightly, doesn’t go for that. Instead, a terrifying bear-like shape moves vaguely in the profound darkness behind Antigonus, and the lantern extinguishes, leaving the entire hall in utter darkness. And then, the audience, still in utter darkness, hears the eerie moans of Antigonus’ mariners perishing in the shipwreck. Nature itself seems to be taking its revenge, indiscriminately, on errant mankind. And I, for one, could not help asking myself: after this, what reconciliation can be possible?

I must admit that the long, pastoral fourth act, with its knockabout comedy, continues to puzzle me. It all works in the theatre, and for many, that is a justification in itself. Perhaps it is I who am at fault for trying to rationalize that which is beyond rational thought.

The joy engendered in the final scene always seems to me a subdued joy: it acknowledges rather than banishes the tragedy. Productions at the Globe Theatre – and in the Sam Wanamaker Theatre, its indoor venue – end, as the original productions seemingly did, with an elaborate dance in which the entire cast takes part, but, after the subdued nature of the final scene, I could have wished the dance here to have been less exuberant. Such exuberance as was conveyed seems not to fit with what had gone before: a solemn dance would, I think, have been more appropriate. But if that indeed was a false step, it was the only false step in the entire production. Everything else about it seemed perfect: John Light’s frightening portrayal of the mad Leontes; Rachel Stirling’s passionate Hermione; the compassionate Antigonus of David Yelland; the superbly feisty Paulina of Niamh Cusack (whom I had seen all of thirty years ago playing Juliet at the Royal Shakespeare Theatre); the earthiness of the pastoral comedy; and, of course, the splendidly judged direction of Michael Longhurst. I do not think I’ll see a better production of this play. The power and intensity of the first half, especially, will henceforth remain, I suspect, firmly etched in my mind.

Two weeks later, I am back in the Sam Wanamaker Playhouse to see The Tempest, another late play that I find elusive. Having now seen the other two late plays of this late threesome, expectations are, I admit, very high.

A damp squib and a thing of wonder to start the New Year

I didn’t want to write about the new BBC dramatisation of War and Peace – really I didn’t: I wanted to start the New Year on a positive note.

That’s very prejudiced of me, isn’t it? But we all have our prejudices, and it’s perhaps better admitting to them than pretending that we come to everything with an entirely open mind. But I don’t know that my negativity on this score is completely a matter of prejudice: the dramatisations that have appeared on television in recent years of classic novels have not, after all, been such as to inspire much confidence. Not in me, at any rate.

One may justly say “So what?” I don’t need to watch if I don’t want to. And, as Bogart didn’t quite say, we’ll always have Penguin Classics. But it seems to me, nonetheless, a question worth posing: why is it that these classic novels, so crammed with dramatic potential, make for such poor television drama?

Of course, not everyone will agree that this is poor television drama: just browsing through Twitter, I see that reactions to it are, on the whole, quite favourable. So let’s rephrase the question slightly: why is it that these classic novels, so crammed with dramatic potential, make for what seems to me to be such poor television drama? Now, no-one can object to that, surely!

It’s not the acting: there really is no shortage of acting talent. Neither is it the cinematography or the set designs: just about everything on television these days looks superb, and far outstrips the BBC productions that I grew up with back in the 70s and 80s, with their cardboard sets, and their handful of actors doing their best to teem in the crowd scenes. I’m afraid it’s the script. The underlying assumption appears nowadays to be that any individual scene that lasts longer than a minute or so will bore the audience, weaned as they all are on pop videos and on computer games; and so, before any scene is given a chance to get going, we have to be whisked off elsewhere to stop us reaching fro our remote controls.

This approach to drama has many problems. For one, it becomes very difficult to characterise to anything beyond a superficial level; and when the characters are profound and complex, and the relations between them intricate (as they generally tend to be in novels of any quality), all the profundity and complexity and intricacy are ironed out, leaving only a skeleton outline of the plot. Now, I have myself written a part-by-part synopsis of War and Peace (I did this many years ago when I was leading a group read of the novel on a now defunct books board: I have put these synopses up here), but let’s not pretend that mere synopses of the plot can be in any way representative of the novel itself. All they can convey is a sequence of events: the various complexities of character and of situation that have given rise to these events; and the significance of these events; don’t even reach the surface. In short, the very features that make these novels such towering works of the human imagination go missing.

On top of this, it becomes impossible to control the pacing. In any well-paced drama, there are finely judged rises and falls in tension, giving the drama its shape. But when the pace of editing is more or less the same throughout, all that emerges is a mere shapeless sequence of events, each following the preceding with the same monotonous plod.

And, of course, there’s the assumption that the modern audience, being ever so much more sophisticated than the readership Tolstoy had written for, needs sex. And lots of it. Sex, rumpy-pumpy, screwing, shagging, bonking, how’s your father – whatever we modern sophisticates choose to call it. In the novel, Tolstoy hints, only in passing, of an incestuous affair between brother and sister Anatole and Hélène, but modern sophisticated minds such as ours can’t handle hints. So, while so much of vital importance in the novel was cut in this adaptation, room was made for a scene in which Anatole frolics in bed with his naked sister: for, of course, only when sex is presented explicitly can it get through our thick modern sophisticated skulls.

Well, let’s not labour the point: this latest adaptation is obviously not aimed for me, so what I may have to say about it is quite irrelevant. But it saddens me, nonetheless: it was, after all, the BBC dramatisation from 1972 that first aroused my enthusiasm for this novel. I was only twelve or so at the time, but I remember fondly saving up my pocket money in an old biscuit tin, and, once I had enough, triumphantly marching into a Glasgow bookshop and taking the Penguin Classics edition up to the sales desk. I read through the whole thing that summer: as with my first encounter with Shakespeare a few years earlier, when I had seen Timothy West play King Lear on stage at the Edinburgh Festival, my reading War and Peace in the summer of ’73 was one of the turning points that helped make me, for better or for worse, the person I now am.

The adaptation that had so inspired me was marvellous: true, the sets indeed look very cardboard these days, and the battle scenes, done on a 70s BBC budget, are less than spectacular; but Jack Pulman’s script really set standards for transferring a great novel to the screen. As for the acting – Morag Hood’s rather stylised performance as Natasha didn’t quite come off (possibly Natasha, as described by Tolstoy, is an impossible character to bring off convincingly in performance), but the rest of the cast, including a then relatively unknown Antony Hopkins as Pierre, was without exception superb.

Well, that’s enough nostalgia for one post. I always fear I’ll come across as some crabby old git who automatically damns anything modern in favour of what things used to be like back in my days … and, no doubt, such an image is not too far from the truth. But it’s not, I hope, the whole truth. After all, I have nothing but praise for an audio version of War and Peace that was broadcast on BBC radio only ten years ago (and yes, ten years ago counts as “modern” in my book!). And, lest it be thought that I am too curmudgeonly in starting a new year of blogging with a “why oh why?” piece, let me try to balance that a bit: for, only hours before the first part of the BBC War and Peace, I saw in the local cinema a broadcast of The Winter’s Tale that was simply a thing of wonder.

The production was by the Kenneth Branagh Theatre Company, and Branagh himself played Leontes. I had never actually seen Branagh play Shakespeare on stage before: his stage production of Twelfth Night was just wonderful, but he only directed that, and didn’t appear in it. There are the films he made, of course, but, whatever Branagh’s talents, film direction doesn’t appear to be amongst them. But no matter: the performance he gives here on stage is as remarkable as his direction (he co-directed with Rob Ashford). And the generally young cast is well supported by such experienced old hands as Judi Dench and Michael Pennington.

The play itself is a miracle. It is about love and jealousy, about irrational evil that breaks out for no apparent reason and destroys all in its path; it is about guilt and atonement, and forgiveness and renewal; it is about the cycles of life, about pain and grief, and about joy and hope; it is, indeed, about everything that is important in our human lives, all encompassed in its fairy tale form. And finally, it is about the Resurrection itself. A rational explanation is suggested towards the end to explain away the miracle, but we don’t believe it: as Chesterton’s Father Brown put it, it is easier to believe in the impossible rather than the improbable:

“I can believe in the impossible, but not the improbable … It’s what I call common sense, properly understood,’ replied Father Brown. ‘It really is more natural to believe a preternatural story, that deals with things we don’t understand, than a natural story that contradicts things we do understand. Tell me that the great Mr Gladstone, in his last hours, was haunted by the ghost of Parnell, and I will be agnostic about it. But tell me that Mr Gladstone, when first presented to Queen Victoria, wore his hat in her drawing–room and slapped her on the back and offered her a cigar, and I am not agnostic at all. That is not impossible; it’s only incredible.”

  • From the Incredulity of Father Brown by G. K. Chesterton

 

Shakespeare knew this, of course: he knew everything He knew that we wouldn’t attach any credibility to that absurd story of Hermione living apart for all those years: far easier to believe that she was brought back like Alcestis from the grave. That final scene, which never fails to strike me with a sense of wonder, is Shakespeare’s vision of the Resurrection itself. But there is no triumph here: the joy is subdued, and sorrowful. In Shakespeare’s vision, the sorrows and griefs we experience in our earthly lives cannot all be wiped away: they continue to cast their shadows even in eternity, and the best we can hope for is a forgiveness and a sorrowful understanding that is, at least, a sort of joy. It is an ending that leaves me in tears every time I experience it, whether in the study, or in the theatre, or, as here, in the cinema.

And this would not have been possible in those good old days of my childhood that I look back on so fondly. Thanks to modern technology, the glories of our theatres – where standards seem to me as high as they have ever been – and of our opera houses can now be beamed worldwide to far greater numbers than previous generations could have dreamed possible.

So there – having said that, I think I can safely say that I am not a curmudgeonly old sod after all. Not completely, at any rate.

A Happy New Year to you all!

The cause of thunder

What is the cause of thunder?
– From “King Lear”, III, iv

It’s a recurring theme in the plays of Shakespeare: a man is overcome by jealousy, and falsely suspects his wife or his betrothed of infidelity. I suppose one may speculate why Shakespeare kept returning to this theme, but such speculation is pointless: more interesting is what he did with this theme. It occurs quite spectacularly, of course, in Othello; and it occurs also in Much Ado About Nothing, where it pulls what had till that point been a sparkling comedy into a tragic direction; and in The Merry Wives of Windsor, this same motif crops up in an unambiguously comic mode. And it crops up in two of his very late plays – Cymbeline and The Winter’s Tale. In the former, the threatened catastrophe is averted at the end, but in The Winter’s Tale, the catastrophe cannot be avoided: the worst that can happen does happen. But where, in a conventional tragic drama, this worst is the promised end, or an image of that horror, the drama of The Winter’s Tale continues beyond this point: it journeys beyond the tragic, and presents a vision of penitence, of atonement, and finally, of reconciliation. It presents, indeed, a vision of the Resurrection itself. We are, of course, given the option of believing that Hermione had not really died, and that her survival had been kept a secret, but so unlikely is this explanation that we are more prepared to believe the impossible rather than the improbable: at the end of this play, Hermione is brought, like Alcestis, from the grave. It is a dramatisation of our most deeply held desires: reconciliation with those we have lost, forgiveness for all the wrongs we have done each other.

But before the reconciliation, we must face the tragedy, and the tragedy, when it occurs, leaves behind utter devastation, and the utmost desolation. All innocence, all tenderness, all that we like to think of as “human”, is swept aside as if by a whirlwind. Where does such immense force of evil come from? What, as Lear had asked, is the cause of thunder? This issue raises its head many of Shakespeare’s earlier plays: Why is Iago evil? What makes Othello commit such a horrendously evil act? How does evil make its way into the souls of Macbeth and of Lady Macbeth? There is no easy answer to these questions, but they  must nonetheless be raised in any intelligent consideration of these works. However, in The Winter’s Tale, even raising these questions seems pointless. It’s not that the answers are difficult and complex: rather, there is no answer. Leontes we first see as a loving husband and father; but then, abruptly, he turns into a raving maniac, convinced that his wife has betrayed him. There is no dramatic preparation for this eruption – no Iago, not even a handkerchief; there’s not the slightest hint of psychological instability that may make Leontes prone to jealousy. It just happens. It just is.

The lack of any ostensible cause of the thunder makes the thunder even more horrific. The evil descends as a sort of illness, a disease. Hermione, Leontes’ wife, even at her lowest, sees it as such, and can even feel compassion for the man who is torturing her:

                 How will this grieve you,
When you shall come to clearer knowledge, that
You thus have publish’d me!

Hermione’s prediction proves correct: once the illness passes, all Leontes has left is a life of grief and guilt – grief because all that had been to him of value is now destroyed, and guilt because, illness or no, it is he who is the destroyer.

This motif of a man overcome by madness and destroying all that is most precious to him had occurred also in a play that Shakespeare is unlikely to have known: Euripides’ Heracles. The structure of Heracles is as unorthodox and as daring as that of The Winter’s Tale. From the opening lines, the drama concerns itself with the fate of Heracles’ family – his wife, his children, his aged father – who, in Heracles’ absence, face being slaughtered by the tyrant Lycus; and the drama appears to be  resolved by the sudden appearance, just in the nick of time, of Heracles himself, who had been thought dead. And so, some two thirds of the way into the play, as Heracles goes off-stage to dispatch the evil Lycus (the violence in Greek drama always taking place away from the audience’s view), it seems that all that remains to see the play through to the end are the final choruses of triumph. But there is a sudden and savage twist that takes the play into an entirely unexpected direction: even as the chorus is rejoicing in anticipation of Heracles’ triumph, and in the deliverance of his innocent family, there appears above the palace Iris, the messenger of the goddess Hera, and the fearsome figure of Madness. As with Leontes’ murderous jealousy, nothing has prepared us for this: it is the seeming arbitrariness of it all that shocks. No reason is given for the appearance of these figures, other than Hera’s hatred for Heracles; and no explanation is given for that hatred. Hera and Iris, for reasons they do not feel necessary to divulge to mere mortals, are determined to infect Heracles with madness. And in his madness, he murders his own family. The family he had gone off-stage to rescue from slaughter, he himself slaughters.

Afterwards, when the madness leaves him, he knows, as does Leontes, that not only has all that had been most precious to him been destroyed, but that, further, he is himself the destroyer. “Never did I know such sorrow as this; there must be a limit to endurance.” But there is no limit. Not in Euripides’ tragic vision. In the original legend, Heracles killed his family in his madness before he embarks on the labours: the labours, indeed, were intended as an atonement. But Euripides places the slaughter of his family after the labours: there can be no atonement for what has been done.

Shakespeare’s vision, at least by the time he came to write The Winter’s Tale, was a bit different: here, there is atonement, there is reconciliation, and forgiveness. But the reconciliation is very subdued: the tone is not that of ecstatic joy, but of a muted serenity. Mamilius, after all, is still dead; and nothing can bring back those years of separation and of desolation: what has been suffered cannot be unsuffered. Not even with a mystical resurrection can all losses be restored, or sorrows end: nothing can wipe away fully the consequences of our actions. But although the joy is muted and subdued, it is nonetheless there, and it is a thing of wonder.

I am still not sure how best to react to this deeply enigmatic final scene, that seems to express simultaneously both the deepest joy and the deepest sorrow; but I find myself moved more deeply at each re-reading. This ending seems to come from the deepest recess of Shakespeare’s imagination, which has gone beyond the realms of human tragedy into some other world. Even more so than The Tempest, it is this miraculous play that I like to think of as Shakespeare’s last artistic testament. It is a work that, perhaps, we still have not come round to fully understanding.

[The line quoted from Heracles is taken from the translation by John Davie, published by Penguin Classics]