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By SHIRLEY A. BARLOW
as well as men, but more important from the myths and fictions that
men particularly propagate about women - AEyovaL she specifically
says at 248. After the v-v4pin 244 and the masculine ot'8 in 249 this
must refer to men only.
Much of this play is to be about men's images of women and how
these images measure up to reality in the shape of this one woman
Medea who stands far outside the stereotypes and is also not above
showing her ultimate contempt for them by manipulating them to
suit her own ends. For this is a woman who is aware of more than just
the fact that she suffers an injustice. She is aware of root causes
beyond herself. She is capable of analysing the behaviour of others
and she can diagnose how they will act in reaction to her own
calculated movements. She is clever, articulate, and above all self-
aware.'2 In this sense she is in a different class from, say, Sophocles'
Deianeira who suffers infidelity from her husband, who herself feels
deeply but who is not portrayed either with this shrewd diagnostic
power or with the inclination to rebel from her allotted role of home-
loving and dutiful wife.
This bold statement by Medea so early in the play dissociating
herself from the stereotype of women held by men, and her expressed
wish that she might reverse the roles with ease, warns the audience
against all the familiar labels usually attached to men and to women.
Women are expected to be domestic creatures, submissive, peaceful,
and instruments rather than the initiators of action. Men are held to
be adventurous, dominant, aggressive, and to be agents of action.
Medea for all that her motivation may spring from domestic causes is
to reverse these stereotypes. And indeed her words at 248-9 (her
preference for battle) turn out to be prophetic, for after the scene
with Creon she goes on to outline her plans of active revenge to the
Chorus. Now she has entered battle in a sense and she will shortly
turn her back, on her children's welfare. Discarded now is the
wheedling, thebegging, and the flattery - feminine arts which she has
calculatedly used with advantage upon the reluctant Creon in gaining
an extra day in the country - she boasts that he has been stupid
enough to fall for them - and we see her in other, in her true? (we may
wonder) - colours - prepared to kill rather than be laughed at by her
enemies. 'This is the day', she says, 'on which I will reduce three of
my enemies to corpses - the father, the girl, and my husband.' " She
then proceeds in calm, logical fashion to discuss the possible modes
of their death including that of killing them face to face with a sword
herself if necessary. Her calmness is all the more remarkable after the
Nurse's attempts in the opening scene to prepare us for a tearful, near
hysterical woman (24ff., 59ff., 98ff.).
The heroic code again: damage to enemies, help to friends: a wish for
posthumous fame by deeds and an epithet KaAAVLKosoften used in
association with conquering heroes such as Heracles.20 Buoyed up by
the confidence of refuge Aegeus has given her, Medea pushes her
revenge one stage further to the ultimate murder. But this time she
does not have the Chorus' support; 'I forbid you to do this thing' is
what they say at 813.
Medea is impervious and prepares for her scene with Jason in
which she will feign repentance. Here she manipulates again with
consummate ease the stereotyped view which Jason, and who knows
how many other non-fictional men, have or have had of women,
namely that they are a) essentially malleable, b) foolish, c) emotional,
d) fearful, e) self-deprecating, f) prone to ask favours or forgiveness.
The language of her speech shows that she is playing upon precisely
these assumptions which will govern Jason's reaction:
7t
fXEAla, p aivopiaL
TOL JOUVAEOULV
KaLUSvuIEVavW EU; (873-4)
7
Fool that I am. I must be made to set myself against those who are planning for my
good.
OVK draaAax0rotaLoat
Ov/ov; OEWV KaAwS;
7TOPLSdOvrWV (878-9)
rL7TadXW,
Shall I not give up my anger? What is the matter with me when the gods after all are
making good provision?
7a7 4vvo-quau'a0'fk4qvifovAtav
XovUaaKat'/uiT-qv
7oAA7?v q
OvpiovUdEvO (882-3)
When I thought about these things I saw that I had shown great lack of sense and
that all my strong feeling was pointless.
Well, we women are what we are, - I won't say inferior.But you should not be like
us in this nor tradefoolishnessfor foolishness.I give in and admit that I was wrong
then but I have come to a betterunderstandingnow.
human being and her own suffering concern us, for we have followed
her progress and her battles through the play. And just as it would be
inadequate to describe Macbeth as a play about a 'bad' man so it is
inadequate to label the Medea as simply a play about a 'bad' woman.
It is not the crime which makes this drama but the analysis of
character which leads to it and the many ironies such a dissection of
character by the dramatist reveals. The significant thing is that
Medea, in spite of the enormity of the crime is shown to be a human
being, not a monster,29 and like most human beings to be a mixture of
different elements. Euripides shows her love as a mother fighting for
mastery over desire for revenge, her love as a wife turned to hatred
and a range of other traits too - bravery, treachery, loyalty, friendship,
cleverness, callousness, recklessness, calculation, despair. But hu-
manity is destructible. Medea may escape physically unpunished at
the end, but there is irony because the mental and emotional
punishment she has inflicted on herself more than counterbalances
this apparent freedom. And it is upon this that the dramatist has
concentrated earlier. The soliloquy is at the play's heart and the
tragedy there revealed shows the breaking of a human being that goes
beyond simple moral terms and makes Aristotle's labels and blanket
words like 'good' and 'bad' wholly inadequate to describe the
dramatic action of the Medea. If only because they can admit of no
qualification and no irony.
NOTES