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A tragedy is a genre of drama based on human suffering and, mainly, the terrible or sorrowful events that befall a tragic hero or cast of characters. Traditionally, the intention of tragedy is to invoke an accompanying catharsis, or a "pain that awakens pleasure,” for the audience. While many cultures have developed forms that provoke this response, the term tragedy often refers to a specific Poetic tradition of drama that has played a unique and important role historically in the self-definition of Western culture. That tradition has been multiple and discontinuous, yet the term has often been used to invoke a powerful effect of cultural identity and historical continuity—"the Classical Athens and the Elizabethan era, in one cultural form; Hellenes and Christians, in a common activity," as Raymond Williams puts it. Originating in the theatre of ancient Greece 2500 years ago, where only a fraction of the works of Aeschylus, Sophocles and Euripides survive, as well as many fragments from other poets, and the later Roman tragedies of Seneca; through its singular articulations in the works of Shakespeare, Lope de Vega, Jean Racine, and Friedrich Schiller to the more recent naturalistic tragedy of Henrik Ibsen and August Strindberg; Natyaguru Nurul Momen's Nemesis' tragic vengeance & Samuel Beckett's Modernism meditations on death, loss and suffering; Heiner Müller Postmodernism reworkings of the tragic canon, tragedy has remained an important site of cultural experimentation, negotiation, struggle, and change. A long line of philosophers—which includes Plato, Aristotle, Saint Augustine, Voltaire, David Hume, Denis Diderot, Hegel, Schopenhauer, Kierkegaard, Nietzsche, Sigmund Freud, Walter Benjamin, Albert Camus, Jacques Lacan, and Gilles Deleuze—have analysed, speculated upon, and criticised the genre.
In the wake of Aristotle's Poetics (335 BCE), tragedy has been used to make genre distinctions, whether at the scale of poetry in general (where the tragic divides against Epic poetry and Lyric poetry) or at the scale of the drama (where tragedy is opposed to comedy). In the Modernity era, tragedy has also been defined against drama, melodrama, Tragicomedy, and epic theatre. Drama, in the narrow sense, cuts across the traditional division between comedy and tragedy in an anti- or a-Genre deterritorialization from the mid-19th century onwards. Both Bertolt Brecht and Augusto Boal define their epic theatre projects (non-Aristotelian drama and Theatre of the Oppressed, respectively) against models of tragedy. Taxidou, however, reads epic theatre as an incorporation of tragic functions and its treatments of mourning and speculation.
Writing in 335 BCE (long after the Golden Age of Classical Greece Classical Athens tragedy), Aristotle provides the earliest surviving explanation for the origin of the dramatic The arts in his Poetics, in which he argues that tragedy developed from the of the leader of Greek chorus ( sung and danced in praise of Dionysos, the god of wine and fertility):
In the same work, Aristotle attempts to provide a scholastic definition of what tragedy is:
There is some dissent to the dithyrambic origins of tragedy, mostly based on the differences between the shapes of their choruses and styles of dancing. A common descent from pre-Ancient Greece fertility and burial rites has been suggested. Friedrich Nietzsche discussed the origins of Greek tragedy in his early book The Birth of Tragedy (1872). Here, he suggests the name originates in the use of a chorus of goat-like in the original from which the tragic genre developed.
Scott Scullion writes:
Athenian tragedies were performed in late March/early April at an annual state religious festival in honor of Dionysus. The presentations took the form of a contest between three playwrights, who presented their works on three successive days. Each playwright offered a tetralogy consisting of three tragedies and a concluding comic piece called a satyr play. The four plays sometimes featured linked stories. Only one complete trilogy of tragedies has survived, the Oresteia of Aeschylus. The Greek theatre was in the open air, on the side of a hill, and performances of a trilogy and satyr play probably lasted most of the day. Performances were apparently open to all citizens, including women, but evidence is scant. The theatre of Dionysus at Athens probably held around 12,000 people.
All of the choral parts were sung (to the accompaniment of an aulos) and some of the actors' answers to the chorus were sung as well. The play as a whole was composed in various verse metres. All actors were male and wore masks. A Greek chorus danced as well as sang, though no one knows exactly what sorts of steps the chorus performed as it sang. Choral songs in tragedy are often divided into three sections: strophe ("turning, circling"), antistrophe ("counter-turning, counter-circling") and epode ("after-song").
Many ancient Greek tragedians employed the Ekkyklema as a theatrical device, which was a platform hidden behind the scene that could be rolled out to display the aftermath of some event which had happened out of sight of the audience. This event was frequently a brutal murder of some sort, an act of violence which could not be effectively portrayed visually, but an action of which the other characters must see the effects for it to have meaning and emotional resonance. A prime example of the use of the ekkyklêma is after the murder of Agamemnon in the first play of Aeschylus' Oresteia, when the king's butchered body is wheeled out in a grand display for all to see. Variations on the ekkyklêma are used in tragedies and other forms to this day, as writers still find it a useful and often powerful device for showing the consequences of extreme human actions. Another such device was a crane, the mechane, which served to hoist a god or goddess on stage when they were supposed to arrive flying. This device gave origin to the phrase "deus ex machina" ("god out of a machine"), that is, the surprise intervention of an unforeseen external factor that changes the outcome of an event.
From the time of the empire, the tragedies of two playwrights survive—one is an unknown author, while the other is the Stoicism Seneca. Nine of Senecan tragedy survive, all of which are fabula crepidata (tragedies adapted from Greek originals); his Phaedra, for example, was based on Euripides' Hippolytus. Historians do not know who wrote the only extant example of the fabula praetexta (tragedies based on Roman subjects), Octavia, but in former times it was mistakenly attributed to Seneca due to his appearance as a character in the tragedy.
Seneca's tragedies rework those of all three of the Athenian tragic playwrights whose work has survived. Probably meant to be recited at elite gatherings, they differ from the Greek versions with their long declamatory, narrative accounts of action, their obtrusive moralizing, and their bombastic rhetoric. They dwell on detailed accounts of horrible deeds and contain long reflective Soliloquy. Though the gods rarely appear in these plays, ghosts and witches are abound. Senecan tragedies explore ideas of Revenge tragedy, the occult, the supernatural, suicide, blood and gore. The Renaissance scholar Julius Caesar Scaliger (1484–1558), who knew both Latin and Greek, preferred Seneca to Euripides.
In 1515 Gian Giorgio Trissino (1478–1550) of Vicenza wrote his tragedy Sophonisba in the vernacular that would later be called Italian. Drawn from Livy's account of Sophonisba, the Carthage princess who drank poison to avoid being taken by the Romans, it adheres closely to classical rules. It was soon followed by the Oreste and Rosmunda of Trissino's friend, the Florentine Giovanni di Bernardo Rucellai (1475–1525). Both were completed by early 1516 and are based on classical Greek models, Rosmunda on the Hecuba of Euripides, and Oreste on the Iphigenia in Tauris of the same author; like Sophonisba, they are in Italian and in blank (unrhymed) . Another of the first of all modern tragedies is A Castro, by Portuguese poet and playwright António Ferreira, written around 1550 (but only published in 1587) in polymetric verse (most of it being blank hendecasyllables), dealing with the murder of Inês de Castro, one of the most dramatic episodes in Portuguese history. Although these three Italian plays are often cited, separately or together, as being the first regular tragedies in modern times, as well as the earliest substantial works to be written in blank hendecasyllables, they were apparently preceded by two other works in the vernacular: Pamfila or Filostrato e Panfila written in 1498 or 1508 by Antonio Cammelli (Antonio da Pistoia); and a Sophonisba by Galeotto del Carretto of 1502.
From about 1500 printed copies, in the original languages, of the works of Sophocles, Seneca, and Euripides, as well as comedic writers such as Aristophanes, Terence and Plautus, were available in Europe and the next forty years saw Humanism and poets translating and adapting their tragedies. In the 1540s, the European university setting (and especially, from 1553 on, the Jesuit colleges) became host to a Neo-Latin theatre (in Latin) written by scholars. The influence of Seneca was particularly strong in its humanist tragedy. His plays, with their ghosts, lyrical passages and rhetorical oratory, brought a concentration on rhetoric and language over dramatic action to many humanist tragedies.
The most important sources for French tragic theatre in the Renaissance were the example of Seneca and the precepts of Horace and Aristotle (and contemporary commentaries by Julius Caesar Scaliger and Lodovico Castelvetro), although plots were taken from classical authors such as Plutarch, Suetonius, etc., from the Bible, from contemporary events and from short story collections (Italian, French and Spanish). The Greek tragic authors (Sophocles and Euripides) would become increasingly important as models by the middle of the 17th century. Important models were also supplied by the Spanish Golden Age playwrights Pedro Calderón de la Barca, Tirso de Molina and Lope de Vega, many of whose works were translated and adapted for the French stage.
Rather than adhering to neoclassical ideals, British tragedies frequently blended high and low characters and adopted tragicomic tones, contributing to the development of a distinct national tradition. The chaotic structure and social hybridity of many of these plays mirrored the turbulent political and religious transformations of the time.'', the classic tragedy by English playwright William Shakespeare]] The common forms are the:
A contemporary of Shakespeare, Christopher Marlowe, also wrote examples of tragedy in English, notably:
John Webster (1580?–1635?), also wrote famous plays of the genre:
The Ancient Greek theorist Aristotle had argued that tragedy should concern only great individuals with great minds and souls, because their catastrophic downfall would be more emotionally powerful to the audience; only comedy should depict middle-class people. Domestic tragedy breaks with Aristotle's precepts, taking as its subjects merchants or citizens whose lives have less consequence in the wider world.
The advent of the domestic tragedy ushered in the first phase shift of the genre focusing less on the Aristotelian definition of the genre and more on the definition of tragedy on the scale of the drama, where tragedy is opposed to comedy i.e. melancholic stories. Although the utilization of key elements such as suffering, hamartia, morality, and spectacle ultimately ties this variety of tragedy to all the rest. This variant of tragedy noticeably had a larger number of stories that featured characters' downfalls being due to circumstances out of their control - a feature first established by the tragedies of Shakespeare - and less due to their own personal flaws.
This variant of tragedy has led to the evolution and development of tragedies of the modern era especially those past the mid-1800s such as the works of Arthur Miller, Eugene O'Neill and Henrik Ibsen. This variant of tragedy is especially popular in the modern age due to its characters being more relatable to mass audiences and is the most common form of tragedy adapted into modern day Television show, books, films, theatrical plays, etc. Newly dealt with themes that sprang forth from the Domestic tragedy movement include: wrongful convictions and executions, poverty, starvation, addiction, alcoholism, debt, structural abuse, child abuse, crime, domestic violence, shunning, depression, and loneliness.
Classical Domestic tragedies include:
Corneille continued to write plays through 1674 (mainly tragedies, but also something he called "heroic comedies") and many continued to be successes, although the "irregularities" of his theatrical methods were increasingly criticised (notably by François Hédelin, abbé d'Aubignac) and the success of Jean Racine from the late 1660s signalled the end of his preeminence.
Jean Racine's tragedies—inspired by Greek myths, Euripides, Sophocles and Seneca—condensed their plot into a tight set of passionate and duty-bound conflicts between a small group of noble characters, and concentrated on these characters' double-binds and the geometry of their unfulfilled desires and hatreds. Racine's poetic skill was in the representation of pathos and amorous passion (like Phèdre's love for her stepson) and his impact was such that emotional crisis would be the dominant mode of tragedy to the end of the century. Racine's two late plays ("Esther" and "Athalie") opened new doors to biblical subject matter and to the use of theatre in the education of young women. Racine also faced criticism for his irregularities: when his play, Bérénice, was criticised for not containing any deaths, Racine disputed the conventional view of tragedy.
For more on French tragedy of the 16th and 17th centuries, see French Renaissance literature and French literature of the 17th century.
Critics such as George Steiner have even been prepared to argue that tragedy may no longer exist in comparison with its former manifestations in classical antiquity. In The Death of Tragedy (1961) George Steiner outlined the characteristics of Greek tragedy and the traditions that developed from that period. In the Foreword (1980) to a new edition of his book Steiner concluded that 'the dramas of Shakespeare are not a renascence of or a humanistic variant of the absolute tragic model. They are, rather, a rejection of this model in the light of tragi-comic and "realistic" criteria.' In part, this feature of Shakespeare's mind is explained by his bent of mind or imagination which was 'so encompassing, so receptive to the plurality of diverse orders of experience.' When compared to the drama of Greek antiquity and French classicism Shakespeare's forms are 'richer but hybrid'.George Steiner, The Death of Tragedy 1961 (Oxford University Press, 1980; Yale University Press, 1996), p. xiii.
Numerous books and plays continue to be written in the tradition of tragedy to this day examples include Froth on the Daydream, The Road, The Fault in Our Stars, Fat City, Rabbit Hole, Requiem for a Dream, The Handmaid's Tale.
According to Aristotle, "the structure of the best tragedy should not be simple but complex and one that represents incidents arousing fear and pity—for that is peculiar to this form of art." This reversal of fortune must be caused by the tragic hero's hamartia, which is often translated as either a character flaw, or as a mistake (since the original Greek etymology traces back to hamartanein, a sporting term that refers to an archery or spear-thrower missing his target). According to Aristotle, "The misfortune is brought about not by general vice or depravity, but by some particular error or frailty." Poetics, Aristotle The reversal is the inevitable but unforeseen result of some action taken by the hero. It is also a misconception that this reversal can be brought about by a higher power (e.g. the law, the gods, destiny, or society), but if a character's downfall is brought about by an external cause, Aristotle describes this as a Accident and not a tragedy.
In addition, the tragic hero may achieve some revelation or recognition (anagnorisis—"knowing again" or "knowing back" or "knowing throughout") about human fate, destiny, and the will of the gods. Aristotle terms this sort of recognition "a change from ignorance to awareness of a bond of love or hate."
In Poetics, Aristotle gave the following definition in ancient Greek of the word "tragedy" (τραγῳδία):
Common usage of tragedy refers to any story with a sad ending, whereas to be an Aristotelianism tragedy the narrative must fit the set of requirements as laid out by Poetics. By this definition social drama cannot be tragic because the hero in it is a victim of circumstance and incidents that depend upon the society in which he lives and not upon the inner compulsions—psychological or religious—which determine his progress towards self-knowledge and death. Exactly what constitutes a "tragedy", however, is a frequently debated matter.
According to Aristotle, there are four species of tragedy:
Hegel's comments on a particular play may better elucidate his theory: "Viewed externally, Hamlet's death may be seen to have been brought about accidentally... but in Hamlet's soul, we understand that death has lurked from the beginning: the sandbank of finitude cannot suffice his sorrow and tenderness, such grief and nausea at all conditions of life... we feel he is a man whom inner disgust has almost consumed well before death comes upon him from outside."
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