When Clytemnestra welcomes Agamemnon back to Argos, she tells the servants to roll out the red carpet for his entrance into the palace.
He balks - for several reasons.
Such delicacies are womanish; not suitable for a soldier used to camp life. He does not want to be fawned over like some eastern potentate. This kind of display is more fitting for a god than a man; and Agamemnon is anxious not to invite divine jealousy. Being mortal, he thinks it dangerous to set foot on fineries. Besides, it is unnecessary. He wants to avoid such foolishness.
Clytemnestra is not to be denied, despite Agamemnon’s resolve to do nothing against his will. She hints that he has spoken from fear.
“What would Priam have done, if he had been victorious?” Clytemnestra asks.
“He probably would have walked on the tapestries,” Agamemnon replies.
“Then why worry about what people might say?” she asks.
“Because the people’s voice is powerful,’ he answers.
She presses on. “Anyone worthy of admiration is the subject of envy.”
Agamemnon has had enough of her combativeness and tells her to give up, but Clytemnestra reminds him that victors can afford to be gracious.
“Does winning mean so much to you?” he asks, walking right into her trap.
"I know you don't have to," she says, "but let me win just this once."
He didn’t stand a chance.
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Showing posts with label greek theater. Show all posts
Showing posts with label greek theater. Show all posts
Thursday, March 25, 2010
Tuesday, March 16, 2010
Who Took Orestes from Argos?
In each of the three versions of the return of Orestes in Greek tragedy, Orestes comes back from Phocis where he was taken as a baby, reunites with his sister Electra and kills his mother Clytemnestra. Aeschylus, Sophocles and Euripides give differing accounts of who took him away.
Orestes’ nurse, Cilissa, says that she took care of him as a baby, but does not mention how he was taken from her or where he went. When Orestes returns to Mycenae disguised as a Daulian, he tells Clytemnestra that he was sent by a stranger – a Phocian named Strophius – to tell Orestes’ parents that Orestes is dead. He makes a point of saying that he did not know the stranger, nor did the stranger know him. Right before he kills Clytemnestra, Orestes accuses her of throwing him away. She denies it, telling him that she sent him away “to trusted friends”, though she does not name them.
The trusted friend is most likely Strophius because it makes no sense for Orestes to name him unless he knows that Clytemnestra gave the baby to Strophius. He makes such a point about their being strangers to avoid questions that may lead to his identification.
The tutor tells Orestes that he took him from the hands of his sister in order to save him. In conversation with Chrysothemis, Electra says that Clytemnestra accuses her (Electra) of stealing Orestes from her mother’s hands. Later on, thinking that she is holding the ashes of her brother in her hands, Electra recalls the day she stole him in order to save him from being murdered. Orestes went from the hands of his murderous mother, to the hands of Electra, who put him into the hands of the tutor. For a few moments, Electra thinks that Orestes had arrived back into her hands in the form of an urn full of ashes.
Strophius is mentioned once in the Electra. Orestes tells the tutor to pretend that they were sent by the Phocian Phanotheus, who is Clytemnestra and Aegisthus’ best friend. When the tutor presents himself to Clytemnestra he tells her that he was sent by Phanotheus, but when Orestes arrives disguised as a Phocian, he tells Electra that he was sent by ‘Old Strophius’.
The farmer says that the servant gave him to Strophius to bring up in the land of Phocis. When Electra talks with Orestes, who is still pretending to be a stranger, they agree that there is only one person who might recognize him - the old servant of Agamemnon. When the old servant visits Electra, he mentions a cloth woven by Electra that he wrapped Orestes in to save him from death. When Electra introduces the servant to Orestes, she affirms that this is the servant who saved Orestes from death.
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In Aeschylus’ Libation Bearers, Clytemnestra says that she sent him away to trusted friends (913). Orestes’ nurse, Cilissa, says that she took care of him as a baby, but does not mention how he was taken from her or where he went. When Orestes returns to Mycenae disguised as a Daulian, he tells Clytemnestra that he was sent by a stranger – a Phocian named Strophius – to tell Orestes’ parents that Orestes is dead. He makes a point of saying that he did not know the stranger, nor did the stranger know him. Right before he kills Clytemnestra, Orestes accuses her of throwing him away. She denies it, telling him that she sent him away “to trusted friends”, though she does not name them.
The trusted friend is most likely Strophius because it makes no sense for Orestes to name him unless he knows that Clytemnestra gave the baby to Strophius. He makes such a point about their being strangers to avoid questions that may lead to his identification.
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In Sophocles’ Electra, Electra says that she sent him away to prevent his murder. (1132) The tutor tells Orestes that he took him from the hands of his sister in order to save him. In conversation with Chrysothemis, Electra says that Clytemnestra accuses her (Electra) of stealing Orestes from her mother’s hands. Later on, thinking that she is holding the ashes of her brother in her hands, Electra recalls the day she stole him in order to save him from being murdered. Orestes went from the hands of his murderous mother, to the hands of Electra, who put him into the hands of the tutor. For a few moments, Electra thinks that Orestes had arrived back into her hands in the form of an urn full of ashes.
Strophius is mentioned once in the Electra. Orestes tells the tutor to pretend that they were sent by the Phocian Phanotheus, who is Clytemnestra and Aegisthus’ best friend. When the tutor presents himself to Clytemnestra he tells her that he was sent by Phanotheus, but when Orestes arrives disguised as a Phocian, he tells Electra that he was sent by ‘Old Strophius’.
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In Euripides' Electra (17) the farmer says that Agamemnon’s ‘ancient servant’ took him away to prevent Aegisthus from killing him. The farmer says that the servant gave him to Strophius to bring up in the land of Phocis. When Electra talks with Orestes, who is still pretending to be a stranger, they agree that there is only one person who might recognize him - the old servant of Agamemnon. When the old servant visits Electra, he mentions a cloth woven by Electra that he wrapped Orestes in to save him from death. When Electra introduces the servant to Orestes, she affirms that this is the servant who saved Orestes from death.
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Wednesday, February 24, 2010
A horrible old man: Pheres in Euripides' Alcestis
In his introduction to Alcestis, Richmond Lattimore describes Pheres, the father of Admetus, as ‘a horrible old man’. (Euripides I, The Complete Greek Tragedies, University of Chicago Press, 1955, p. 3) I am not sure I agree.
As Lattimore points out, the plot of the Alcestis is from a traditional legend: Apollo has arranged for Admetus to postpone his death if he can find someone to die in his place. After Admetus’ mother and father refuse, his wife, Alcestis, generously agrees to die for him and is eventually restored to life by Heracles. The first part of the play focuses on Alcestis’ death and its implications for Admetus; the last part on her rescue and return. Linking the two is the episode in which Admetus’ parents arrive with funeral offerings only to be rebuffed by Admetus, who blames them for Alcestis’ death.
Because Pheres would not offer his own life to save his son, Admetus paints him as a coward who ‘let’ Alcestis die in his place. Pheres answers that he did everything that is required of a parent. He gave Admetus life, raised him, and passed on his estate. He is not obliged to die for him. Admetus is not persuaded. “You will die in evil memory,” he tells his father.
Lattimore’s characterization of Pheres as ‘a horrible man’ fulfills Admetus’ prediction, but unless Lattimore is acquainted with Pheres in some other connection, his judgment seems harsh. Pheres and his wife appear to be sincere in their intent to share their son’s burden as he mourns the loss of his wife. They honor her loving sacrifice. Their only offense is not stepping up to die in their son’s place.
Granted it would be noble for Pheres to buy some years for his son, but is refusing to sacrifice his life ignoble and cowardly? The question seems to come down to this: is it wrong for a father to refuse to give up his own life for the life of his son? In these circumstances I am inclined to agree with Pheres that Admetus should not have asked him in the first place.
As Lattimore points out, the plot of the Alcestis is from a traditional legend: Apollo has arranged for Admetus to postpone his death if he can find someone to die in his place. After Admetus’ mother and father refuse, his wife, Alcestis, generously agrees to die for him and is eventually restored to life by Heracles. The first part of the play focuses on Alcestis’ death and its implications for Admetus; the last part on her rescue and return. Linking the two is the episode in which Admetus’ parents arrive with funeral offerings only to be rebuffed by Admetus, who blames them for Alcestis’ death.
Because Pheres would not offer his own life to save his son, Admetus paints him as a coward who ‘let’ Alcestis die in his place. Pheres answers that he did everything that is required of a parent. He gave Admetus life, raised him, and passed on his estate. He is not obliged to die for him. Admetus is not persuaded. “You will die in evil memory,” he tells his father.
Lattimore’s characterization of Pheres as ‘a horrible man’ fulfills Admetus’ prediction, but unless Lattimore is acquainted with Pheres in some other connection, his judgment seems harsh. Pheres and his wife appear to be sincere in their intent to share their son’s burden as he mourns the loss of his wife. They honor her loving sacrifice. Their only offense is not stepping up to die in their son’s place.
Granted it would be noble for Pheres to buy some years for his son, but is refusing to sacrifice his life ignoble and cowardly? The question seems to come down to this: is it wrong for a father to refuse to give up his own life for the life of his son? In these circumstances I am inclined to agree with Pheres that Admetus should not have asked him in the first place.
Sunday, February 21, 2010
When did Jocasta know?
In Sophocles' Oedipus the King, the arrival of the messenger from Corinth, with his startling announcement that Oedipus is not the son of Polybos, diverts Oedipus from his search for the killer of Laios to a search for his own origins and identity. But before Oedipus realizes who he is, Jocasta recognizes the awful truth and recoils in horror.
Before the messenger’s arrival, Jocasta thought that her son – the son prophesied to kill his father – was dead. She had secretly given him with his ankles bound to a trusted servant to expose on Mt. Cithaeron. She knows that this is the same servant who witnessed the murder of Laios, and whom she recently sent for, but no one else knows.
The Corinthian messenger tells Oedipus and Jocasta that he found Oedipus as a baby on Mt. Cithaeron while he was herding sheep. Because the baby’s feet were bound and swollen, he named him Oedipus. He does not know the baby’s origin, but says that the shepherd who gave it to him would know. “What shepherd?” Oedipus asks. “The one who worked for Laios,” the messenger replies. When Oedipus asks if the man is still alive, the messenger points to the elders for an answer. Their leader identifies him as the man Jocasta just sent for.
Now she knows.
Before the messenger’s arrival, Jocasta thought that her son – the son prophesied to kill his father – was dead. She had secretly given him with his ankles bound to a trusted servant to expose on Mt. Cithaeron. She knows that this is the same servant who witnessed the murder of Laios, and whom she recently sent for, but no one else knows.
The Corinthian messenger tells Oedipus and Jocasta that he found Oedipus as a baby on Mt. Cithaeron while he was herding sheep. Because the baby’s feet were bound and swollen, he named him Oedipus. He does not know the baby’s origin, but says that the shepherd who gave it to him would know. “What shepherd?” Oedipus asks. “The one who worked for Laios,” the messenger replies. When Oedipus asks if the man is still alive, the messenger points to the elders for an answer. Their leader identifies him as the man Jocasta just sent for.
Now she knows.
Saturday, February 20, 2010
Why did Artemis prevent the winds from blowing?
In Iphigenia at Aulis, Euripides tells the story of how King Agamemnon sacrifices his daughter Iphigenia so the Greek forces can sail for Troy. The seer Calchas has told Agamemnon that he must sacrifice his daughter to Artemis before the ships can sail, but Euripides does not explain why Artemis prevented the wind from blowing favorably in the first place.
Accounts of the origins of Artemis’ anger vary.
In Euripides' Iphigenia at Tauris, Iphigenia says that Calchas told her father that Artemis would not allow his ships to sail, "til the offering you promised Artemis is given Her". Agamemnon, it seems had vowed to sacrifice "the loveliest thing each year should bear", but had failed to fulfill the promise in the case of Iphigenia. (26)
Another account is given in the Agamemnon of Aeschylus.
Here the elders of Argos recall the events of ten years ago when the Greeks set out to Troy (118). They remember the day at Aulis when Agamemnon and Menelaus watched as two eagles tore the unborn young from a pregnant hare.
In Sophocles’ Electra, Electra tells a different story (567). She says that while her father was hunting he startled a stag within Artemis’ sanctuary. Agamemnon shot the stag with an arrow and made a boast about it, angering Artemis who demanded that Iphigenia be sacrificed as compensation.
Accounts of the origins of Artemis’ anger vary.
In Euripides' Iphigenia at Tauris, Iphigenia says that Calchas told her father that Artemis would not allow his ships to sail, "til the offering you promised Artemis is given Her". Agamemnon, it seems had vowed to sacrifice "the loveliest thing each year should bear", but had failed to fulfill the promise in the case of Iphigenia. (26)
Another account is given in the Agamemnon of Aeschylus.
Here the elders of Argos recall the events of ten years ago when the Greeks set out to Troy (118). They remember the day at Aulis when Agamemnon and Menelaus watched as two eagles tore the unborn young from a pregnant hare.
In Sophocles’ Electra, Electra tells a different story (567). She says that while her father was hunting he startled a stag within Artemis’ sanctuary. Agamemnon shot the stag with an arrow and made a boast about it, angering Artemis who demanded that Iphigenia be sacrificed as compensation.
Thursday, December 24, 2009
Searching for a conversation
Somewhere in the vast realm of blogtalk an erudite and witty crowd is chatting about the classical Greek theater. Where are they?
In a matter of seconds I can find a live game of hearts just by Googling ‘live game of hearts’. But finding the analogous site to join a conversation about Medea’s infatuation with Jason is not so easy.
A few misguided searches led me to The Ancient World Bloggers Group (AWBG) http://ancientworldbloggers.blogspot.com/ – which sounds promising, but seems to be frequented by hard core archeologists. Not my type at all.
Next I stumbled upon the Society for Ancient Greek Philosophy (SAGP) web page at http://www.societyforancientgreekphilosophy.com/about-the-sagp/. The group promotes conversations - but at conferences and not (so far as I can tell) on line. Besides I didn't see anything about the Greek theater.
The Ancient Philosophy Society (APS) whose ‘official blog' is at http://www.ancientphilosophysociety.org/ promises ‘a forum for diverse scholarship on ancient Greek texts’ but again the fora seem to be mostly conferences and the texts mainly philosophical.
At last I happened across About.com’s Ancient/Classical History section at http://ancienthistory.about.com/. It contains page after page of commentary on the Greek plays – written at a level I can understand and comment on – and it includes a link to an Ancient/Classical History forum at http://forums.about.com/n/pfx/forum.aspx?webtag=ab-ancienthist.
The instigator of the blog is one N.S. Gill, ‘a Latinist and freelance writer with a longtime focus on the classical world’. Since she looks on the up and up and the site is sponsored by About.com I signed up, found a question I could answer and posted a response.
Maybe I found a conversation. We will see. But in the meantime the experience was at least as engaging as a game of Hearts – though a bit harder to find.
In a matter of seconds I can find a live game of hearts just by Googling ‘live game of hearts’. But finding the analogous site to join a conversation about Medea’s infatuation with Jason is not so easy.
A few misguided searches led me to The Ancient World Bloggers Group (AWBG) http://ancientworldbloggers.blogspot.com/ – which sounds promising, but seems to be frequented by hard core archeologists. Not my type at all.
Next I stumbled upon the Society for Ancient Greek Philosophy (SAGP) web page at http://www.societyforancientgreekphilosophy.com/about-the-sagp/. The group promotes conversations - but at conferences and not (so far as I can tell) on line. Besides I didn't see anything about the Greek theater.
The Ancient Philosophy Society (APS) whose ‘official blog' is at http://www.ancientphilosophysociety.org/ promises ‘a forum for diverse scholarship on ancient Greek texts’ but again the fora seem to be mostly conferences and the texts mainly philosophical.
At last I happened across About.com’s Ancient/Classical History section at http://ancienthistory.about.com/. It contains page after page of commentary on the Greek plays – written at a level I can understand and comment on – and it includes a link to an Ancient/Classical History forum at http://forums.about.com/n/pfx/forum.aspx?webtag=ab-ancienthist.
The instigator of the blog is one N.S. Gill, ‘a Latinist and freelance writer with a longtime focus on the classical world’. Since she looks on the up and up and the site is sponsored by About.com I signed up, found a question I could answer and posted a response.
Maybe I found a conversation. We will see. But in the meantime the experience was at least as engaging as a game of Hearts – though a bit harder to find.
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