This is my wish for you:

Comfort on difficult days, smiles when sadness intrudes, rainbows to follow the clouds, laughter to kiss your lips, sunsets to warm your heart, hugs when spirits sag, beauty for your eyes to see, friendships to brighten your being, faith so that you can believe, confidence for when you doubt, courage to know yourself, patience to accept the truth, love to complete your life.

(Author Unknown)



Literature adds to reality, it does not simply describe it. It enriches the necessary competencies that daily life requires and provides; and in this respect, it irrigates the deserts that our lives have already become.

(Author: Clive Staples Lewis)


Showing posts with label drama. Show all posts
Showing posts with label drama. Show all posts

Saturday, July 16, 2011

Teaching Literature - Analysis of the play "Antony and Cleopatra" by William Shakespeare

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HAZLITT, William. Characters of Shakespeare's Plays. London: Macmillan and Co., 1908. pp. 58-63.
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This is a very noble play. Though not in the first class of Shakespeare's production, it stands next to them, and is perhaps the finest of his historical plays, that is, those in which he made poetry the organ of history, and assumed a certain tone of character and sentiment, in conformity to known facts, instead of trusting to his observations of general nature or to the unlimited indulgence of his own fancy. What he has added to the actual story, is upon a par with it. His genius was, as it were, a match for history as well as nature, and could grapple at will with either. The play is full of that pervading comprehensive power by which the poet could always make himself master of time and circumstances. It presents a fine picture of Roman pride and Eastern magnificence: and in the struggle between the two, the empire of the world seems suspended, "like the swan's downfeather,

"That stands upon the swell at full of tide,
And neither way declines."

The characters breathe, move, and live. Shakespeare does not stand reasoning on what his characters would do or say, but at once becomes them, and speaks and acts for them. He does not present us with groups of stage-puppets of poetical machines making set speeches on human life, and acting from a calculation of problematical motives, but he brings living men and women on the scene, who speak and act from real feelings, according to the ebbs and flows of passion, without the least tincture of pedantry of logic or rhetoric. Nothing is made out by inference and analogy, by climax and antithesis, but every thing takes place just as it would have done in reality, according to the occasion. The character of Cleopatra is a masterpiece. What an extreme contrast it affords to Imogen! One would think it almost impossible for the same person to have drawn both. She is voluptuous, ostentatious, conscious, boastful of her charms, haughty, tyrannical, fickle. The luxurious pomp and gorgeous extravagance of the Egyptian queen are displayed in all their force and lustre, as well as the irregular grandeur of the soul of Mark Antony. Take only the first four lines that they speak as an example of the regal style of love-making:

CLEOPATRA: If it be love indeed, tell me how much?
ANTONY: There's beggary in the love that can be reckon'd.
CLEOPATRA: I'll set a bourn how far to be belov'd.
ANTONY: Then must thou needs find out new heav'n, new earth.

The rich and poetical description of her person beginning

"The barge she sat in, like a burnish'd throne,
Burnt on the water; the poop was beaten gold,
Purple the sails, and so perfumed, that
The winds were love-sick".

seems to prepare the way for, and almost to justify the subsequent infatuation of Antony when in the sea-fight at Actium, he leaves the battle, and "like a doating mallard" follows her flying sails.
Few things in Shakespeare (and we know of nothing in any other author like them) have more of that local truth of imagination and character than the passage in which Cleopatra is represented conjecturing what were the employments of Antony in his absence-- "He's speaking now, or murmuring--Where's my serpent of old Nile?" Or again, when she says to Antony, after the defeat at Actium, and his summoning up resolution to risk another fight-- "It is my birthday; I had thought to have held it poor; but since my lord is Antony again, I will be Cleopatra." Perhaps the finest burst of all is Antony's rage after his final defeat when he comes in, and surprises the messenger of Caesar kissing her hand

"To let a fellow that will take rewards,
And say God quit you, be familiar with,
My play-fellow, your hand; this kingly seal,
And plighter of high hearts."

It is no wonder that he orders him to be whipped; but his low condition is not the true reason: there is another feeling which lies deeper, though Antony's pride would not let him show it, except by his rage; he suspects the fellow to be Caesar's proxy.
Cleopatra's whole character is the triumph of the voluptuous, of the love of pleasure and the power of giving over every other consideration. Octavia is a dull foil to her, and Fulvia a shrew and shrill-tongued. What picture do those lines give her

"Age cannot wither her, nor custom stale
Her infinite variety. Other women cloy
The appetites they feed, but she makes me hungry
Where most she satisfies."

What a spirit and fire in her conversation with Antony's messenger who brings her the unwelcome news of his marriage with Octavia! How all the pride of beauty and of high rank breaks out in her promised reward to him

"There's gold, and here
My bluest veins to kiss!"

She had great and unpardonable faults, but the grandeur of her death almost redeems them. She learns from the depth of despair the strength of her affections. She keeps her queen-like state in the last disgrace, and her sense of the pleasurable in the last moments of her life. She tastes luxury in death. After applying the asp, she says with fondness

"Dost thou not see my baby at my breast,
That sucks the nurse asleep?
As sweet as balm, as soft as air, as gentle.
Oh Antony!"

It is worthwhile to observe that Shakespeare has contrasted the extreme magnificence of the descriptions in this play with pictures of extreme suffering and physical horror, not less striking--partly perhaps to place the effeminite character of Mark Antony in a more favourable light, and at the same time to preserve a certain balance of feeling in the mind. Caesar says, hearing of his rival's conduct at the court of Cleopatra,
"Antony,
Leave thy lascivious wassels. When thou once
Wert beaten from Mutina, where thou slew'st
Hirtius and Pansa, consuls, at thy heel
Did famine follow, whom thou fought'st against,
Though daintily brought up, with patience more
Than savage could suffer. Thou did'st drink
The stale of horses, and the gilded puddle
Which beast would cough at. Thy palate then did deign
The roughest berry on the rudest hedge,
Yea, like the stag, when snow the pasture sheets,
The barks of trees thou browsed'st. On the Alps,
It is reported, thou didst eat strange flesh,
Which some did die to look on: and all this,
It wounds thine honour, that I speak it now,
Was borne so like a soldier, that thy cheek
So much as lank'd not."

The passage after Antony's defeat by Augustus, where he is made to say

"Yes, yes; he at Phillipi kept
His sword e'en like a dancer; while I struck
The lean and wrinkled Cassius, and 'twas I
That the mad Brutus ended"

is one of those fine retrospections which show us the winding and eventful march of human life. The jealous attention which has been paid to the unities both of time and place has taken away the principle of perspective in the drama, and all the interest which objects derive from distance, from contrast, from privation, from change of fortune, from long-cherished passion; and contrasts our view of life from a strange and romantic dream, long, obscure, and infinite, into a smartly contested, three hours' inaugural disputation on its merits by the different candidates for their theatrical applause.

The latter scenes of ANTONY AND CLEOPATRA are full of the changes of accident and passion. Success and defeat follow one another with startling rapidity. Fortune sits upon her wheel more blind and giddy than usual. This precarious state and the approaching dissolution of his greatness are strikingly displayed in the dialogue of Antony with Eros.

ANTONY: Eros, thou yet behold'st me?
EROS: Ay, noble lord.
ANTONY: Sometime we see a cloud that's dragonish,
A vapour sometime, like a bear or lion,
A towered citadel, a pendant rock,
A forked mountain, or blue promontory
With trees upon't that nod unto the world
And mock our eyes with air. Thou hast seen these signs,
They are black vesper's pageants.
EROS: Ay, my lord.
ANTONY: That which is now a horse, even with a thought
The rack dislimns, and makes it indistinct
As water is in water.
EROS: It does, my lord.
ANTONY: My good knave, Eros, now thy captain is
Even such a body...
This is, without doubt, one of the finest pieces of poetry in Shakespeare. The splendor of the imagery, the semblance of reality, the lofty range of picturesque objects hanging over the world, their evanescent nature, the total uncertainty of what is left behind, are just like the mouldering schemes of human greatness. It is finer than Cleopatra's passionate lamentation over his fallen grandeur, because it is more dim, unstable, unsubstantial. Antony's headstrong presumption and infatuated determination to yield to Cleopatra's wishes to fight by sea instead of land, meet a merited punishment; and the extravagance of his resolutions, increasing with the desperateness of his circumstances, is well commented upon by Oenobarbus:

"I see men's judgments are
A parcel of their fortunes, and things outward
Do draw the inward quality after them
To suffer all alike."

The repentance of Oenobarbus after his treachery to his master is the most affecting part of the play. He cannot recover from the blow which Antony's generosity gives him, and he dies broken-hearted, "a master-leaver and a fugitive."
Shakespeare's genius has spread over the whole play a richness like the overflowing of the Nile.

Teaching Literature - Analysis of the Play "Waiting for Godot" by Samuel Beckett


Samuel Beckett's Waiting for Godot is probably the most famous of the enigmatic, nontraditional absurdist dramas. 

It is about two tramps who meet each day on a barren plain, hoping that an unknown figure named Godot will come. They have a vague expectation that somehow Godot if he ever comes will be able to help them; and while they wait for him, they try to break up the painful monotony of their lives with bickering and occasional vaudeville routines. The play is filled with literary and religious references. 

The setting is "A country road. A tree." The tree is leafless in Act I, but in Act II, four or five leaves appear on it. The two central characters, Vladimir and Estragon- also known as Didi and Gogo are tramplike clowns. They are waiting for Godot, but Godot's identity is never revealed, nor does he ever appear. Instead, a young messenger appears toward the end of each act and promises that Godot will arrive tomorrow. Godot may be God, or he may not even exist. Two additional characters, Lucky and Pozzo, switch roles as master and slave in their two appearances. 

Waiting for Godot epitomizes the absurdist form. The characters are absurd, clownlike figures who have problems communicating and dealing with their environment. They contemplate suicide, for example, as a means of relieving their perpetual boredom. The setting represents everywhere and nowhere. Some critics have remarked that this barren, sterile world conjures up an image of the aftermath of a nuclear holocaust. The language is stichomythic that is, written in brief, alternating lines-and frequently ludicrous. Lucky, in Act II, gives a three-page speech of seemingly unrelated ideas. As in many absurdist dramas, the plot is cyclical: the action appears to start over with nothing having changed.

The closing lines and stage direction suggest the absurdity of the universe:
Vladimir: Well? Shall we go?
Estragon: Yes, let's go. (They do not move.)

This final moment of Waiting for Godot underlines its absurdist philosophy of futility. Vladimir and Estragon have spent their time waiting; they accomplish nothing, showing only their inability to take control of their existence. Lucky and Pozzo have no control over their destiny; fate reverses their roles, transforming one from master into servant and the other from servant into master.

Some critics suggest that Waiting for Godot is a modern allegory, much like the medieval Everyman. The playwright suggests that we spend our lives waiting for the unknowable. Godot may represent God; more generally, though, Godot is anything and everything that human beings wait for during their lives-and our lives are thus defined by absurd waiting rather than by our actions. Beckett himself described Waiting for Godot as a "tragicomedy in two acts," revealing his own view of the human condition: human inaction is comical but has tragic consequences.

REFERENCES:

ACKERLEY, C. J.; GONTARSKI, S. E., (Eds.) The Faber Companion to Samuel Beckett. London: Faber and Faber, 2006. p. 620. 
BECKETT, S., Waiting for Godot. London: Faber and Faber,1988. p 91.
BROCKETT, Oscar G.; HILDY, Franklin J. History of the Theatre. Allyn & Bacon; 10. ed., 2007.
COHN, R. From Desire to Godot. London: Calder Publications; New York: Riverrun Press, 1998.
KNOWLSON, J. Damned to Fame: The Life of Samuel Beckett. London: Bloomsbury, 1996. p. 567.