Christmas is the time for stimulating educational games round a roaring open telly. This year’s is a real festive winner: construct your own Greek tragedy, on any subject of your choice. The rules, observable in Sophocles (496-405 bc) and Euripides (485-406 bc), are strict:
1. The tragedy lasts about two hours and is played in real time: i.e., it represents an unbroken two-hour period in the characters’ lives.
2. It takes place in a single location, out of doors. Since Greek tragedies were frequently about kings, that meant outside his palace: i.e., in the palace front garden, or on the roof – a stimulating location indeed.
3. Only three actors are allowed, though they can play as many parts as the tragedian wishes. In one tragedy the three actors played 11 parts between them. So crowd scenes, assemblies and battles are impossible; nor must anyone die on stage because that leaves you with only two actors.
4. One of these actors must be the main centre of the play’s dramatic attention, even if he/she is not actually on stage for the whole time; there may also be a secondary main character, acting as a foil to the first. This could leave the third actor with a lot to do (give him time to change costumes).
5. After the first ‘act’ (epeisodion, cf. ‘episode’), a chorus consisting of 15 men or women comes on stage to do a song-and-dance routine relevant to the unfolding action. It remains on stage for the rest of the tragedy, doing its routines between the acts. It has a collective identity, which remains constant throughout the play, and its leader may engage in conversation with the actors. Its main purpose is to bring a collective and communal dimension to the individual tragedy being worked out before it.
6. Characters can enter and leave only via the palace (i.e., the backdrop) or the side exits, one leading to the city, the other to the country.
7. Because of the limitations of ancient technology, monsters and miracles can only be reported. On stage, generally, strict realism is the rule.
The big question the ancient tragedian faced was: whose two hours? The point is that Greek tragedy linked the present with the deep past. But that deep past could not be shown on stage; it could only be dredged up from the characters’ or chorus’s memories (‘Yes, I do now recollect…’) or reported by someone else (‘Surely you must remember when…’). Know-all prophets, able to pinpoint the significance of past events and hint about the future, came in handy here. Likewise, deaths, wars and journeys could not happen on stage. They, too, needed to be reported. As a result of this knowledge, characters then made things happen (wisely or unwisely) in the here and now; these tended actually to happen off stage, with results reported later.
Greek tragedy, then, is structured round the protagonists uncovering the past and taking action in relation to it in the here and now, but slowly discovering the ghastly consequences of their decisions. ‘At last! Now I see’ is the climax. That is why Greek tragedy is nearly all talk. The ‘action’ is in the past, or off stage; the ‘action’ on stage is the emergence of the true meaning of it all, with its terrifying consequences. The poet’s main structural job, then, is to sort out what is to be ‘here and now’, what is to be ‘past’, and what is to be done off stage and reported back.
So much then for general dramaturgy. But we now hit problems: what will be our subject matter? The important point is this: once the truth is out, Greek tragedy’s inescapable conclusion is that it is better never to have been born, or, if born, to die soon. As Kafka says, ‘There is an abundance of hope, but none for us.’ People being randomly unhappy, or badly treated, or dying unexpectedly, mere violence and horror, are not a sufficient condition to warrant the title ‘tragic’ in any sense that Greek tragedy would understand. Greek tragedy is not random; there is a terrifying inevitability about it all. Happy Christmas.
Nevertheless, this does not scupper the proposed game. Parody, after all, is a noble art and can teach us much. If Housman can parody tragedy – ‘O suitably-attired-in-leather-boots/Head of a traveller’ and all that – so can we. Let us, then, by way of example, take on the BBC’s recent plodding satire, and attempt an Archereia, or ‘Jeffrey Archer: The Tragedy’.
As soon as one starts thinking about the big question – whose two hours? – it immediately becomes apparent that the tragedy has to be Lady Archer’s (M). She is the real victim in all this. But to what effect? Is the tragic moment to be that (a) her life has been left in ruins by J’s misfortunes, or (b) she is a wronged woman who will take brutal revenge on her husband for betraying her?
If scenario (a), the two hours will cover the court case which sent J to prison. The mise-en-scŒne would therefore be the pavement outside the Old Bailey. M will receive regular messenger-style reports from inside about how the case is going, while figures from J’s past – Monica, various MPs, judges, editors, share-dealers, etc. – come on to tell her their version of events, before disappearing into court. A chorus of taxi-drivers comments on proceedings. M heroically resists all their urgings, and, in a tear-jerking closing scene, J at last emerges on stage to be carried off to prison, calling on the gods to witness how unjustly he has been treated, while M bewails her fate.
The ‘wronged woman’ mise-en-scŒne (b) would be set outside the Archer home in Grantchester, with a chorus of sympathetic secretaries. M is awaiting her husband’s arrival, but various incomers hint at their misgivings about him, increasing her suspicions, till finally he enters – with Monica. A Clytemnestra routine follows. M ushers them warmly in, murders both (screams from the house) and emerges, bloodstained and triumphant.
A Women of Trachis scenario might also work. Deianeira/M, hearing her husband Heracles/J has fallen in love with Iole/Monica, decides to win back his love by giving him the shirt of Nessus/some equivalent. But this, in fact, is a killer garment, slowly consuming the wearer who dies in agony (good messenger speech).
Or how about a Medea? In this case, the play would open with M, already alerted to her husband’s feelings for Monica, chewing over what to do about it. She attempts a reconciliation with him, but he can see nothing wrong in what he has done. She therefore swears the secretarial chorus to silence and plots a hideous revenge which will leave him abandoned and ‘devastated’ (one must remember tragedies can have happy endings too). But here one hits a brick wall: is there anything that really would leave J ‘devastated’?
Problems, problems. But they only go to show what superb masters of the conventions the Greek tragedians were. One hardly notices the conventions at all. This is the virtue of the game, even if it is only a technical one. ‘The arts’ today reject the idea of restrictions. That is why they are so dire. It is the restrictions that create the masterpiece.
How about the House of Windsor…?
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