Hector Guzman
Learning Tragedy
I as a football coach have had other
interests in life and have never had an inclination to gravitate toward
classical literature. However, this
course has been expanding my horizons on classical literature by studying
tragedy as the greatest and most complex literary genre.
Tragedy according to Aristotle’s Poetics is an imitation of life and
confronts problems. Consequently, making
it probably the least popular since most people prefer to be entertained by
escaping reality with romance and comedy.
Still, tragedy has withstood the test of time and it is the many aspects
that are woven into its fibers that make it so complex but also the greatest of
all literary genres.
According to Aristotle’s Poetics, “A
perfect
tragedy
should]
imitate
actions which excite pity and fear
[catharsis],
this being the distinctive mark of tragic
imitation.”
Therefore, producing the sublime which
stating Edmund Burke, “is the strongest emotion that the mind is capable of
feeling.” Tragedy is filled with
pain which leaves a more lasting impression than pleasure consequently
contributing to the greatness of tragedy.
This class has made me aware of how the sublime in these literatures of
tragedy has contributed in making them classical and timeless.
The scene in Oedipus the King
where Oedipus is hugging his young daughters and wondering what will happen to
them is very touching but at the same time repulsive because he is brother and
father. Therefore, creating this
swelling of emotions that are both repellent and attractive which are normally
seen in tragedy. These emotional
experiences stay ingrained in the audience’s mind making classical tragedy
literature not easily forgotten. Some of the terms learned in this
class also connect with the stories.
The term Oedipal complex refers to the attraction between young sons and
their mothers and it is derived from
Oedipus the King. Many plays of
tragedy have similar plots and spectacles involving older women trying to seduce
their younger stepsons or their husband’s younger loyal servants/friends.
This is a variation of the Oedipal Conflict and it is given the term of
the Hippolytus / Phaedra archetype.
Dr. White’s notes defines it as, “an expression of the
Oedipal Conflict,
the Hippolytus / Phaedra archetype shows a later, less infantile instance of
different-sex, cross-generational attraction.”
The term is derived from Euripides’s
Hippolytus and Racine’s
Phaedra because of the main plot of
those tragedies and it has become a standard or model.
Once I learned the term I recognized its repeated use in plays like
O’Neil’s Mourning Becomes Electra,
and Desire Under the Sun.
The contrast and comparisons discussions in class have
opened my eyes to more factors contributing the complexities of tragedy.
Other genres for example have distinctions between good or evil.
However, tragedy has no clear defining good guys or bad guys.
The same character can be both.
In The Birth
of Tragedy, Friedrich Nietzsche mentions that these opposites have “artistic
powers which spring from nature itself, without mediation of the human artist.
Both are artistic imitators but the Apolline is a dream artist and the Dionysiac
is an ecstatic artist, and some imitations are both.”
Kat Henderson applies some of her
insight on this subject as well from a previous class by saying, “One main
concept of tragedy that I am beginning to understand is that characters in
tragedies are not good or bad, but a realistic combination of both.
As Aristotle points out, tragic heroes suffer from a fatal flaw. While
Aristotle is referring to pride, arrogance, or a trait along those lines, I feel
that what each tragic hero suffers from is humanity. To be human is to be torn
between what is right and what is wrong and to not always know which is which.”
With the guidance of Dr. White I have
also learned in just a few short weeks that tragedy is not only a pure genre but
can also be intertwined with other genres.
Euripides’s combined tragedy with sporadic comedy in
Hippolytus.
In one scene for example, the nurse seems to be complaining in a
comical way of how it is easier to be sick than to tend the sick as she
struggles with love sick Phaedra.
He (Euripides) also displays periodic humor throughout
the Bacchae by having men disguised
as women, old men not acting their age, and even making Pentheus and his guards
look like fools as Dionysius escapes.
We also see how romance plays a role in Racine’s
Phaedra as Aricia is introduced as
the willing recipient of Hippolytus’s affections consequently making it a
romantic tragedy.
The suppression of spectacle in tragedy
was beyond my understanding at the beginning of this course.
Now I not only understand it but have learned to appreciate the
suppression of spectacle. Tragedies
like, Agamemnon, Antigone, and
Samson Angonistes use the chorus or a
messenger to report on the spectacle using very descriptive analogies which
allows the audience to use their imagination without limits.
Thereby resulting with the audience connecting with the perceived
suffering emotions of the victims by using their own interpretation of the
spectacle. Also, it would be difficult
to provide a realistic spectacle on stage and if an inadequate representation
were to take place it could lose the audience.
Susan Newman is also in agreement by stating in her essay, “The spectacle
is described by the chorus or characters in such a spectacular way that it often
exceeds realistic on-stage capabilities.”
I have learned much in this course and
to be honest I was not overly enthused about taking this course.
However, I look back and cannot help but think that it was the positive
learning environment that Dr. White created that made learning about tragedy
exciting and interesting. There was
a non-intimidating atmosphere in the class that made it comfortable to be
amongst classmates who seemed to be classical Greek literature connoisseurs.
This course exceeded all my expectations and has expanded my narrow
horizons in classical literature. I
also appreciate that unlike tragedy, this course provided wisdom and knowledge
but not with great suffering.
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