“Gods often contradict
our fondest expectations.
What we anticipate
does not come to pass.
What we don’t expect
some god finds a way to make it happen.
So with this story”
― Euripides, Medea

As I talk to my children, and there are so many things I want to share with them, I find, more than anything, literature and not necessarily experience, is my guide. History repeats itself. At times, it becomes annoying to them, past annoying, a sort of zealous righteousness, they feel, where I am chief, not accustomed to being questioned, and I admit, I rule this way. Every mother must have a method, perhaps a style. For every woman is a Queen of her family and land, or should be. Some have voices, some do not and it is left for those who can to communicate what they can TRY to. Therefore, due to my own history, and thusly I love them. I have protected my own children to the best of my ability believing it is often better to run away, and live to fight another day, than to wear oneself out running in place-frankly, I just get bored with the scenery. I have been chastised for this, urged to let them make their own mistakes, as other parents do, but this dedication to them and the natural instinct of a mother conflicts with the story of Medea. Love does not equal murder, or does it? But, I have seen firsthand the failings of parents, and blame, that can come to them, for letting go too soon. In fact, there is a story in there somewhere. Mother’s and women  in general, take a lot of blame. It’s not the blame we tell ourselves that will cause people to respect us, it is that pigeonhole we have been put in by society, and other women, too, which seems a paid critic of our actions and seeks to imbue us with other-worldly and impossible capabilities and qualities. In Medea, therefore, lies the greatest and most profound tragedies of all time. I do not believe it to be true, as I will explain.

There must me something inside me, as I am present today still, and they are, that passes this wisdom to me through the ages, some prophetic discourse, not just that which was passed down from my mother, and which makes me immune to their taunts and I know I must toddle on. I know I am right. As if led my some mysterious force, I teach my children, like the cat does hers to bird and climb, extending their circle of freedom and strength ever outward, or like a garden, helping them grow, I think. The ultimate result of this is that I am preparing them to ‘take over’ even if I am master of no land; I am master of myself. A survivor of the very beginning of man and this, too, must trickle down through the dna. It is proven, some of it does.

Now, as a young woman, and having read Medea and other ancient plays, it was inscrutable to me that Medea would take the lives of her own children. I am bent on changing this written persona, this character, drummed up by men and rabid women, who are determined to kill off other women-their competition. It is not that men do not also do this, but this ruthlessness is often attributed to women, like the apple and Eve, her sons actions, and all the problems of the world, can somehow, and usually are, blamed on women. Why except this? Considering a career in acting as a teenager, I thought, this was impossible to portray. Who would want to? It would be difficult to understand her pain, even if she were mad. What leniency does any women receive in giving up her children, let alone abandoning them, or leaving them to fend for themselves or worse, killing them. If possible, this was even more abhorrent to me, as a child, or alien, that any mother would be driven to kill her own children. That’s all. I think children do not read into literature, they take what they read at face value, or try to, and this is not a problem with children; it IS children.

They are unable to see what is before them, what lies ahead, life. I did not know, for instance, that there were several versions of the story, many in fact. In some, the outcome is completely different-she does not kill her children, or by untraceable means they are dead from some other cause, attributed to her, a sorceress and witch. What of the daughter of gods? Very likely that the memorials that remain to her on the island of Corinth are places of worship and devotion, and a place to pray for the safety of one’s children and in their passing, a place also to plead for their safe journey into the other world. As Medea herself says, “Alas! Alas! Often ere now-this is not the first time-my reputation has hurt me and done me grievous wrong. If a man’s really shrewd, he ought never to have his children taught too much. For over and above a name for usefulness that it will earn them, they incur the hostility and envy of their fellow men.  Offer clever reforms to dullards, and you will be thought a useless fool yourself. And the reported wiseacres, feeling your superiority, will dislike you intensely. I myself have met this fate.” The book goes on to say that through dissumlation (guile) she was able to obtain Creon’s leave to stay in Corinth one more night, even though he feared her vengeance and her skill.

Why make Medea a source of an article on ballet? Because ballet is life,  and art, and Medea, like other heroines of popular history, resurfaces again and again, and it should, though fewer people today study Greek or Latin, and those reputable translations of it go far back to when this leap was not so broad. But it surfaces for different reasons and every time I see, I say once again, oh, here goes, just like the attacks on Hillary Clinton and Cleopatra-any woman really. If anybody actually read this blog, I would probably get a lot of guff, but at least we know her daughter seems to be very well adjusted, and yes, she has had a good life. That might indicate a good mother. How could we elect a president who was a good mother? That might be bad for a country. How could a good mother be bad for a country? It has many, many mirrors of life within it’s very small text. Many stories in one. many parallels to the world today.

There are some stories that only maturity can make understandable, and Medea is one. For me almost every line is an epiphany and some relevance is macchiato-Sparknotes is not the way to understand it, but like many books and other works of art, one has to go back to the source and reread it, as I have been fortunate enough to have a cause to do and help to reexplain it to my children, or does one let them figure it our for themselves? I think it is important to shatter biases against women and obvious contradictions. That kind of behavior would be that of someone on The Jerry Springer show, and not someone as intelligent, talented, and powerful as Medea was likely to have been. But, this is how men see us. Still.

Medea is like an artwork one passes on frequent visits to a museum, when suddenly a meaning hits you, which you have not even been aware your mind was searching to connect to it with, or a ballet, which might be revised to demonstrate the passion with which life is lived and misunderstanding can result in the death of a hero, so how can it continue to be portrayed in the fashion that it is onstage? The choreography needs to change. It no longer represents what our culture knows about women to be UNTRUE and if we continue to let this dogma be regurgitated, then we are saying the same things, doubling back on our progress, and why would anyone want to act in such a play? But it is important. About as important as Bumpo is to Doctor Doolittle (which is now largely censored, but not Medea because it only insults women). It is important the way remembering The Holocaust is important, so not to repeat it, instead of repeating it to make it true. I think the whole world is confused sometimes.

What a woman suffers and how she is viewed then, as now, is also clear in Medea: “Life has lost its savor.” “Of all creatures that feel and think, we women are the unhappiest species,” and she goes on to elaborate the plight of women, which has only changed slightly in this day and age, and many of us can easily remember, or even know, her words are still the truth and she outline what devices and expertise a woman needs to make a man happy and contented, and how even when this is done well, beyond question, it will be twisted around, unappreciated, and that older age of a woman will turn a man’s head, then his heart, possibly, to another. He will abandon his own children and we see how men’s basest actions are upheld by others, as though being wrong, but acceptable, as they still are now, while a woman in many cultures may still be stoned for adultery.

Medea was one of the first modern women, not the first wisest woman, but as she says in the earlier part, superior and outspoken, envied, and hated. We know from other writers that this is true, though we refuse to look around us and acknowledge our own actions, suspect our motivation, or change our nature. And despite this rationality of her own words, we are then to suppose her a highly irrational and not only vengeful woman, but capable of great acts of evil and cruelty-infanticide. Unlikely that these two natures can exist in such a person. A mother. This is how people have existed forever and apparently how it has been acceptable to view women. I imagine female rulers would have been moved by this, and taught to think twice, as in a word of warning, or what NOT to do. There are no real changes to the nature of man or woman and there is little threat probably of a woman committing such an act-look around; not the most popular crime. But then, as well as now, it’s performance continues to fill theaters-even larger than this one.

Today, when a women speaks, stands up for herself, she is suspected of causing trouble and other women are too happy to abide and tolerate this wrong. What woman with children has not been steered into an unmanageable sea of troubles?  And she gives guidance, too, for the strong woman, “it is not yet as bad as that, never think so.” Nevertheless, it enjoyed a lot of popularity, controversy and discussion, and not only has been made into more plays, poems and it’s references used most often of many plays, but there are nevertheless some very choice tidbits about learning and rational thought in this serious tragedy, and those SHOULD be passed on, so what gives? Well, you just cannot censor the authors, that’s all and everyone’s interpretation must be as wide as their differences. It’s all in the perspective, and that, I think, is the key to its everlasting popularity. Everyone, down through the ages, has had the same awareness of the theorem that is sets forth-is a woman capable of this? Why not? How? We are defined by motherhood and our views of the heath and home. Will it ever change, truly? Not as long as we give birth and nurture new lives, and if this is one of our purposes, and I believe it is. Where is intellect and can woman ever be described as having any by everyone, or we will continue to turn onto ourselves and others like us, forever? Maybe. Maybe this is nature, too, and about the survival of the fittest. Maybe this is our ANIMAL. And man’s is fornication. Ha.

Medea was the only tragedy that truly eluded me when I read it as a teenager. It is not a role for childless actors or inexperienced performers. I am not sure many ballet dancers even understand it. We are all some mother’s sons or children; and it has different meanings for everyone. Therefore I never considered it much and was quick to see one side of it, that a mother was wholly insane and allowed herself to become too tied up in her jealousy, and accused, as she is by Jason, as being only conscious of the sleight to her manner of affection, and being stung, turns on those most readily available, destroying all in the path of her righteous anger, monstrously killing her children to get even. Medea is described by Euripides as being vain and selfish and though capable of no good, adept at contriving “all manner of wickedness.”

Euripedes does not merely imply, but avers that women outlive their own usefulness and are perfidy itself, to the world. They are useful for bearing good children, perpetuating the line, that is all. Part of me wants this book banned, for my daughter and all other daughters of the future generations of the world, for unless we get beyond this image of ourselves, and discontinue to live it, then we will be viewed, or may be viewed this way forever. It is now down to interpretation by the theatrical group, or actors, and what they do with it, how they interpret this today, and no wonder it is not more widely performed as many of these views we are beginning to leave behind. But, like an idea, they can be reborn, in someone else, or in some other age, and are never really blotted out. I do not know which is worse now, as I grow older, this or the tale it tells basically. Perhaps this is one reason why people look to leave a world, when the one thing they have to look forward to, their vice, is taken away suddenly, there purpose, as they see it. It is good therefore, that women develop to some other purpose, to some other end of usefulness, and this could not state the reasons why better. This perhaps why it is a text widely used in Women’s studies across the world. This is probably the first example of misogynist literature that I can think of, and did I recognize this as a child? NO! And yet, dancers continue to dance it, artists continue to paint it and create about it, and writers continue to quote it, mostly as a warning, but also for the other intellectual and informative reasons that Euripedes words have a meaning today and many of the things he says are great things. You cannot throw the baby out with the bathwater. So one has to parse it down and not let it rest, discuss it, talk about it, unveil it, and for goodness’ sakes promote the other versions of the story and the facts remaining. History.

As in ballets or tragedies, or movies or any story, we are in the power of the author to give us facts and we must believe them, if this, then that. in that way, or there is no story. First a hatred of the man has to be developed and made to be the reasonable supposition by all, and sundry, and without THIS, the story really has no weight-we need to see, imagine, or know WHY or HOW she could have a motive, just like any crime story today, and this Jason does by defiling the sacred vow that stood between them, proper for this rage to build, and then, mistaking her anger for a benign, manageable one, typical (of a woman) and predictable, and twisting this into a cankerous wound which grows into the most vile of hatred and results in unimaginable evil (only attributable to a woman). Only a WOMAN is capable of this crime. In it’s singularity, it defines us, much in the same way that the worst man is a pedophile or rapist, as a woman may not do THAT. In the opposite sex neither crime seems as horrid, or ghastly,though they are. The rape being the epitomy of manhood’s dominant characteristic turned bad, and the killing of one’s own children, by a woman, the worst possible crime for a mother of the world. Both archetypes are bolstered by these pinnacles of high esteem, and therefore, the reverse is true, that our worst qualities are our best qualities turned inside out/reversed. So it is with Medea. This is natural, therefore in fact, and its genius lies in the opposition, in fact. Like good and evil, one cannot theoretically exist without the other.

But, by feminists (a 1960’s term) it is by this that we see women were subjugated to a position below men, due to their sex, frailty, weakness, and that men failed to see them as the warriors and fighters they are, and in at least Euripides version, Medea is going to act on the mannerisms and modes he has created her with, like Pygmalion, but for evil and not good. Otherwise his story would serve no purpose for his own ends-his audience, and whether is was famous for the same reasons it is today, then, is doubtful, but he must have been appealing to women everywhere to not let your jealousy get the better of you, so perhaps man’s means of becoming successful was always so. A Good Woman defined, and a Bad one. Easy. Good that the nature of women is to protect the home and the children at all costs, but according to Euripedes, not so with Medea.  But likewise these dame demons rise up to thwart our success in powerful positions even today and it was not very long ago actually that women even got the vote, so our equality is not real, not for a long time. I doubt very much, except by some accident, that any men will vote for a woman for president when there is no history of one having been elected before. Men need to keep women beneath them in powerful positions, for what else do they have?

However, a Queen, at different times in history, has been a just ruler, delivered on the goods, and protected her country, just as a man has and in many countries women fight right alongside their men, when they have to, so why shouldn’t they be President. But here, if a women does not fight, she will not be President, but a man who is a conscientious objector will be elected President. Maybe the public believes that we cannot easily send people to their deaths, like Bond and Judy Dench as M, somehow the public wants to hear a man calling the shots and a woman is still a little ‘butch’ in office or in powerful positions. Some warrior queens, such a Cleopatra defied this mold, but the alternative was a sex symbol and men only willing to accept her power as being tied inextricably to her sexuality. A mother getting the ‘job done’ is likely not thinking about sex, any more than a ruler is when giving war orders. Maybe, just maybe, this is more tied to the idea of war being a man’s milieu and if it can be said that anyone is capable of fighting and killing, it is men. one little poisoning and woman is scarred forever, but men can kill and kill and kill-look at Rambo. The black widow was hardly as popular, or Lorena Bobbit. Viewed by men, hers is even more serious (or frightening) to men, than ALL the rapes, torture and female castration done in the world to women (or men). Odd that no one notices this. It doesn’t really matter who is President, as Obama’s terms have shown us. It is an office vacant of power, so why should men fear a woman as titular head of the country? She is a woman and that is enough, and Euripedes does repeat these views in 4,000 BC. How can we not tell this to our daughters and our sons? What is more important than for them to know that people are basically all very similar.

But, like Shakespeare, Euripedes uses a queen, and a descendant of the gods to derive his example, who were presumed to be vain and mighty anyway, and the gods could “get away’ with behavior mortals couldn’t, so surely, it appears, that Euripedes used this as a lesson to those mere mortals as the opposite of the way to behave. There is, however, so much between the lines, also spoken by Medea, which is true, and other things, relevant and concerning politics, that this is used as subterfuge to say something else, make a commentary on society, and Euripedes was no fool. Certainly this woman was a queen, by this age, were she in her own land, and Jason’s excuses are repeated in other versions of the story, that she acted in his behalf and even loved him because the gods forced her to, so in truth, these actions were foreseen and ordained. Her actions were preordained and she had some involvement, but not a lot, in his success in this version, for according to Jason, she is least powerful and also in use, by other more powerful forces, not only as a woman, but one forgets that it is just these arrogant godlike qualities she flaunts and he flippantly casts aside that cause the death of his children-his acts, not hers.  But, she is less than a pure god, only derived of gods or part gods and the writer uses this to show the difference this one little bit of color in the blood can make, or here, the lack of a full does running in your veins. You are judged by men, if not by gods, for you are part of the realm of men, vulnerable. A god would not run, would not be mortal, killable, but she IS. And as a ruler, even related to the gods, women first, were held accountable, for even Jason seems to be above her. So is she really being painted as a murderer of children, or is her killing of her children, or Jason’s children a figurative death? The gods will get even after-all. Even Jason is not above the gods it says and she did ‘escape’ and did move on and on to future Kings, and kingdoms. Who is to say she murdered her own children, or not? It is more likely figurative language and not literally language which implies premeditation of a real sort. But, this story, it thought, logic and meanings also have a great impact on our laws, and define ‘the crime of passion.”

It comes down to us in many ways, and the ways we have chosen and our own interpretation of it as well, so likely, not in the same way it was viewed, then. Is time so far removed and differences in culture so varied, as to make it obsolete? No apparently, for all the use of it, even today. One is better able to ask if Chaucer’s Tales were an apt description of people in that era, and they were, but it does not say much about the man. And it is relevant today because it still goes on, and we understand perfectly the people, their descriptions, greed and larceny, and even their little personality traits and characteristics which define them as what they are, without even a full grasp of the language, conventions or differences in our cultures. So this is a form of propaganda and some of it is being chewed up and revealed to us in smaller pieces or in a single event, so that we have through communication, or art, become wiser, about perhaps what we already know, but did not know that we knew.

Typically, many questions begin to formulate in the reader’s mind. In one sense, I felt the same kind of thinking going on when I watched The Black Swan. Here was something not normally a part of ballets which we see, not focused on, not alluded to, but thought, sometimes, or unspoken, except perhaps in groups, among the intelligentsia after the theater. Thought provoking, and for that reason, Medea is important to all art and to ballet. Ballet should provoke thought. Was Jason only using her? Was man infinitely more sane and calm than a woman, maybe merely more intelligent? Was she acting commonly and not in a dignified manner? Was she wrong? Jason, a hero, by her hand, was certainly, even in those times, betraying her, but even so, she was expected and encouraged (by the writer) to handle this differently, and to quietly benefit from his increased power and position. Is it possible that in his statements there is any truth about his intentions or feelings for the daughter of the king? He is seen as a typical male now, a man, increasing his position and power to benefit his own family in the long run. Were a mother to play this role, it would be the opportunity to emote, express, the anguish and pain one must feel and in no way is this remotely believable to me. It is only imaginable by the man, and is a man’s story of what a jealous woman could do. But for all this, their is depth and emotion to play in the role, just not the usual rantings and ravings which accompany its performance, what the people want to see, or what actresses and actors on the stage think was the intention of the writer. How silly to overact it.

But it is wrong, for no woman would kill her own children, only a man would for the purpose of showing her frailty, her actual and basic human fault. Women were ruled by emotion and men by their clear use of their intelligence.  It is a cautionary tale to men as well, though and advises them to not only be on guard with women, not to underestimate the extent of their wickedness, and cruelty, but also to underline the basic differences of the sexes-a woman’s underlying deceit and a man’s right to purveyed goods. natural. And yet, other writers have revised this story, or tale, and we have access to some of these versions, too, though they are not the most popular, may be more truthful in their assertions that she killed her children herself to avoid them being killed by others, that they were killed for some other political reason, by Creon for instance, or to atone for she and Jason’s past deeds, and one, historically important and with some credence, that they died of natural causes, not related at all to any of these other versions at all, and finally, that they did not die at all, as these other versions attest. But this is based on history and from what we know Medea was a real warrior queen, possibly perceived a witch, and had god-like powers and abilities, and was at the very least skilled in medical knowledge and natural powers.

It is hard to say what the truth was or is, but what is widely available is the current version of the history and story we have, and that this is fairly universally accepted as a fictional story, and we have all been fed this version or tragedy for many reasons, including those limited by academics and this has had a profound effect upon the world in ways we do not even realize. But, if we are to interpret stories, art and history through whatever medium, as artists, it is incumbent upon us to have our own understanding of this and other stories in ballet. Failing to see in the Greeks, the possibility of hope, which among them Seneca, viewed as one possibility, and that she was a traveler, and explorer, sort of, more of a warrior, who went on, it is also said, to start a kingdom somewhere else, and fared fine for a woman, is a major failing in the story as far as I am concerned, and I think women today, dancing the ballet, and choreographers, enacting the ballet should take these different viewpoints into account if they wish to impress audiences today.

In fact, of Seneca’s version, only a few lines are extant, a quote. Some writers have latched onto this quote, and it appears in not only Columbus’ own book, but also one of Washington Irving’s Books and a number of other older writings about travel to the new world, there being life beyond those islands unexplored, and curious, or mysterious, and for some reason Seneca discusses this in his Medea, most likely regarding Jason’s travels and nothing more, but possibilities do exist, so the history of Medea continues to be increasingly important in some ways, but not the same ways, as it ever was, and in linking us to our past. While this all occurred before 400 BC, it is hard not to recognize the Indians in the North American continent named the Seneca tribe, and wonder if the Greeks, in their travels, did not come to this country long before we would have ANY RECORD of that travel and imparted onto those people’s some connection or name which may in future tie the Greeks into our history more largely than mythology or writing already does. Who knows. But it is a story rich in comparisons and analogy. I can imagine this, and therefore that it is possible that other likelihoods could exist, and not to rule out any possibility until we know the truth and for now I will just believe in my own version, which is rather unlike the one that follows.

 

“In childbirth grief begins.”
― Euripides, Medea

 

“Better a humble heart, a lowly life. Untouched by greatness let me live – and live. Not too little, not too much: there safety lies.”

― Euripides, Medea

 

“O Zeus! why hast thou granted unto man clear signs to know the sham in gold, while on man’s brow no brand is stamped whereby to gauge the villain’s heart?”
― Euripides, Medea

 

“Amongst mortals no man is happy; wealth may pour in and make one luckier than another, but none can happy be.”
― Euripides, Medea

 

“Not yet do you feel it. Wait for the future.”
― Euripides, Medea

 

“I’d three times sooner go to war than suffer childbirth once.”

― Euripides, Medea

 

“It’s human; we all put self interest first.”
― Euripides, Medea

Medea in most tales was an enchantress, a sorceress, another tale of men, who when dealing with a woman with a woman of depth and intelligence, or power, quickly fears her. The chief way a man can hurt a woman is by tearing apart her heart, and breaking a sacred vow, which is not the accepted story of Medea. What all people forget, who read a story, is that it is we who kill Medea’s children, and not she, in our minds. Little is spoken about it really. It happens somewhere else. We are witnessing the conscience and guilt, or aftermath. The absolute worse thing that, in any culture, can be said about a woman, is that she killed her children, or figuratively, that she killed their chances. Each day this story is played out all over the world, by women themselves, who kill other people’s children’s chances, and not much is said at all. In fact, this is how women are seen everyday, as being capable and ready to thwart those who would stand in the way of their own children’s greatness. It doe snot say much for women at all, that we play this role without any thought about how we appear or fulfill the man’s prophecy that we will do anything to advance our own children, and it is the subject of many a black comedy when women openly and laughably exhibit these behaviors, exaggerated actions, but typical behaviors for some women. Secretly, they connive, and plot, to do anything that will harm another, for probably little reason, and they will devote time, actual time and thought to methods to accomplish this-things to say and do, and they teach their daughters to also do this. Perhaps it is a survival mechanism, but I have seen women do this my whole life, and I have watched. It is one of those associations, and with those people, that I do not wish to waste my time. But it is no wonder that men overall think women capable of such dastardly deeds, for women do more to harm other women and children then they would dare to harm a man. Women fear violence. And men represent violence, and unknown.

“For in other ways a woman is full of fear, defenseless, dreads the sight of cold steel; but, when once she is wronged in the matter of love, no other soul can hold so many thoughts of blood.”
― Euripides, Medea

Medea appears again and again in histories of the ancient world and represent women in general. Mysterious, plotting, magical, evil, capable of acting without honor, or ethics to get what she wants and to those in question these mighty words appear, Hell hath no fury like a women scorned.” Hell, even. Women are mighty powerful creatures, but “creatures” like the hydra or cyclops, or witches. Not women, super-human or sub-even, but never equals, and a women as an equal is the only woman that no man fears, because she does not exist. Medea, therefore existed on the water line of many tales and stories, and represents those characteristics of women which a man feared, even in his mother. Now, what mother has not experienced the faithlessness of a man, his inconsistency, his disloyalty, his betrayal? Even worse than the pain of betrayal, or being cast aside, is the betrayal of one’s own son. After a woman thinks that she can experience no greater pain in life than that inflicted by a soulmate, and equal, a partner, and one does, one is surprised to find that the even worse than the loss of one’s earthly lover, is the betrayal by the love that secretly was greatest of all, that of one’s children. That bond which forms when their eyes and yours first meet, can be the most defeating blow of all. No matter, by that time, we women are well-prepared and experienced in loss. This final blow is described in Euripedes play, or any tragedy at all, because none has been written by a women, and no one but a women and child can know that loss. It is slow and like bad policy, incremental, but eventually, we realize that which we have been living for is lost. It was as imaginary as any book, and all in our own imaginations, and sadly we have transferred that hope to our children, so they may hope again, but we will never.

“Mortal fate is hard. You’d best get used to it.”
― Euripides, Medea

No matter the story, a women is capable of doing great, evil, but great things for her man. She will even kill for him, if he will only take her away and marry her, as in the Argonautica of Apollonius. Of course, Jason agreed. Jason has to, like in most fairy tales, perform impossible deeds (only a true hero could perform) in order to accomplish the tasks (motif) which would enable him to carry away the princess. In real life, these would be equivalent to a good job and a home, setting aside bawdy and lustfully youthful pursuits and of course, the biggest knell of the marriage bell, other women. I think this is the “cold feet” that men get before a wedding. No other future liaisons. For woman, this is different. Most women. To obtain the fleece (the real jewel) as the woman is only born to accomplish the real mission. But without Medea, Jason could not have been successful in most stories, for it is her power through witchcraft, which enables or makes superhuman Jason, and this is what is needed to accomplish the tasks (in order to obtain the fleece). She annoints him with a salve-he is resistant to the fiery breath of fire-breathing oxen with which he has to plough a field. Medea provides him with a rock to throw into the field of soldiers created by the teeth of the dragon Jason then has to sow in the field. The soldiers attack each other, not knowing from where the rock has come. Medea then gives the dragon a potion of herbs, a thus asleep, Jason is able to fight and kill the dragon (drowsy or sleeping) which guards the fleece. Jason takes the fleece, and Medea (the booby prize) and sails away (on the ocean). Medea even kills her brother Absurtus to distract her father, so she could escape with Jason. In Apoollonius’ version Medea only helps Jason in the first place because Hera convinced Aphrodite or Eros to cause Medea to fall in love with him. This is a poor excuse in court today, but many women have tried it, and in France many a woman has been forgiven for a crime of passion committed at that time of the month.

“Of all creatures that can feel and think,
we women are the worst treated things alive”
― Euripides, Medea

Medea’s actions have been even more abhorrent in other versions, scattering her brother’s body parts across the island, so that her father would actually have to stoop and pick them up, which would delay him from his hot pursuit, and no mention is ever made of Medea’s conscience in these matters, or any softness to her. What is apparent is that it was conceivable, even in that day and age, to assume this behavior by a women would be believable. In another version, Absyrtus is killed by Jason (and Medea still loves him). So much for the adage, “a son is a son until he takes him a wife, a daughter a daughter the rest of her life.” But is all fairness, Medea is under a spell, not only of Jason, but one of the God’s, so unquestionably loyal (a given) and powerless against it. A women is also gullible and her mind can be controlled, therefore she is not worthy to lead, but will always remain a follower. In some stories, a stop is made on an island ruled by her aunt Circes (also a sorceress), to be cleansed of the murder of Absyrtus, presumably as she could not go on further with the guilt of her own deed. Forgiveness, and again the Roman’s were always big on the cleansing of guilt. There is nothing, virtually, which they cannot be forgiven for. And we see the tenets of early Catholicism already built into the culture, largely. So, it is also apparent that a women’s natural response to killing a loved one would be to end one’s own life. An eye for an eye, a chance for a chance, a tooth for a tooth, and in some American Indian tribal cultures, women whose sons were lost in battle wandered about the camp, their son no longer able to protect them, until they died in winter. No one would take them in and they took all of their belongings. Men have always been the providers and protectors in human culture. Except in rare cultures, where the women ruled and women did not treat other women this way. Rare.

“death is the only water to wash away this dirt”
― Euripide

Medea continues her treacherous and sometimes uncalled for cruelties and murder, killing the bronze man of Crete (Talus/Talos), who bars the port of Crete from Jason. In the Argonautica, Medea uses hypnotism, and drives him berserk, so that he kills himself.  Talos’ death is a particularly symbolic one, in that he has one vein extending from his neck to his ankle, bound shut with a single nail. When the nail is removed by whatever means various stories tell, Talos is killed when this substance runs from his body. (Ichor is the ethereal golden fluid that is the blood of the gods/immortals.) Medea also made prophesies that came true, so not all of her myth was unreal, for Euphemus one day did actually rule over all of Libya, through Battus, his descendant. So such were the actions and the direct connection of success or failure felt strongly through even the later feats of one’s descendants. But the Argo rolled into port.

“Oh, say, how call ye this,
To face, and smile, the comrade whom his kiss
Betrayed? Scorn? Insult? Courage? None of these:
‘Tis but of all man’s inward sicknesses
The vilest, that he knoweth not of shame
Nor pity! Yet I praise him that he came . . .
To me it shall bring comfort, once to clear
My heart on thee, and thou shalt wince to hear.”
― Euripides, Medea

Medea also did good things, occasionally, with her magic, and one was to make Jason’s father, Aeson immortal, by giving him a transfusion (yes, they were performed even that far back in history), and it is fairly clear to me, that her wisdom was in her ability to heal, thus, she was a doctor, and we know that they were burned until the mid or late 1700’s in recent culture. So these qualities a woman might possess could do her good or evil. Only women have suffered this duality. A man is forever seen as straight and true. Still, Jason does fall in love with Medea eventually, and by the time they reached Iolus, Medea was able to conspire to convince Pelias’ own daughters to murder him. She convinced them that if they cut their father up in pieces, he would be reborn into a young version of himself. So they did. After killing Pelias (for Hera), they fled to Corinth. With Jason, Medea had five sons, and supposedly they were happy for over forty years.

“Do not grieve so much for a husband lost that it wastes away your life.”
― Euripides, Medea

It was here, in Corinth, where later, the trouble begins (as if the above were not shocking enough). Jason abandons Medea for the King’s daughter-and a younger woman-Glauce. Medea sends a dress to GLauce, covered in poison, which kills Glauce and her father, Creon. It is said, that two of her sons were murdered for their assistance in this crime. But Medea’s revenge continues, murdering two of their other sons, and leaving one remaining. She flies to Athens in a dragon-driven golden chariot, a gift by Helios (god of the sun) and her grandfather. In another version by the poet Eumelus, she kills her own children by accident, and in another story, the people of Corinth kill them (which I believe is more likely). Her murder of her own children seems to be strictly an invention of Euripides, though some scholars attribute it to Neophron. Her filicide was to become the accepted version in later or more recent fiction, however. And one writer, Pausanias, claims to have seen a monument to them in Corinth, ad records the five variants in his writings.

“Hast thou ice that thou shalt bind it
To thy breast, and make thee dead
To thy children, to thine own spirit’s pain?
When the hand knows what it dares,
When thine eyes look into theirs,
Shalt thou keep by tears unblinded
Thy dividing of the slain?
These be deeds Not for thee:
These be things that cannot be!”
― Euripides, Medea

Like a sensible women, fearing Jason”s wrath, she flees to Thebes in where she heals Heracles, a former Argonaut, from a curse which Hera has placed upon him, and led to his murder of his best friend, Iphitis. Despite Heracles protection and defense of her, the Thebans drive her from their land, so she is infamous for her deeds. In this version, she flees then to Athens where she meets and marries Aegeus and they have one son, Medus. Some writer’s believe this to be Jason’s surviving son with Medea, Hesiod. Never boring for long, Medea nearly convinces Aegeus to kill his own lost son, Theseus, and just as she is about to hand Theseus the poisoned cup, Aegeus recognizes that the sword Theseus has is his own, passed down to his own son. He averts the act. Not surprisingly Medea leaves once more, returns to her home, Colchis, and finding that her father, Aeetes has been deposed of by his brother, now King, Perses, kills her uncle, and restores the kingdom to her own father. In another version, she takes her son and flies in her golden chariot to some part of Iran, living among a culture known as Aryans, who then became the Medes.

“O what will she do, a soul bitten into with wrong?”
― Euripides, Medea

No less vividly represented today, the established view is not one of heroism, but rather one of filicidal tendencies and murderous methods, changing her good attributes, to those of the criminally insane, or at least evil. What is apparent is that she was a demi-god of some immortal persuasion, and that whether she lived for Jason, for a time, she moved on, and she was at least as great a warrior, with her less violent, but equally adept methods of winning battles, fearlessness, and cunning, shrewd tactics and strength of mental character, surviving the loss of her children, and in founding many cities, with which she is credited in actual history. And though intelligence in government was reduced to attempts to bring into power her own offspring, it seems as though she were caught, and suffered ostracism at times, but she always landed, like the Argo, somewhere new, like many women do. No one in art has been more represented or written about, or has surfaced in the poeems and writings of so many illustrious men, Ovid, Apollonius, Seneca, and all those poets above mentioned, employ her figure, and she rises again in literature as other warrior women do, such as Cleopatra, and Boadicea, and other Queens. What she appears to have been is an extremely brave and intelligent women, who is misunderstood by history, and cloaked in the same sort of contempt as women have been held in history by men, unable to relate to their personal battles and intelligence. Only a mother would know that Medea could not have killed her sons, even Jason’s sons, over jealousy; that is perhaps a man’s motif, but not possible of any woman, and certainly not the kind of resourceful and intelligent, even brilliant woman, Medea must have been. She is however, revered in art, staring back at us from vases and paintings, and widely apparent in Greek culture where women are revered as much as men in their chivalric deeds, and another reason why I will always be a fan of Greek culture. Medea is, like Gaia, or other earth goddesses, associated with death, and the grave, probably most evident in the chthonic culture and the due to the dramatic overtones of her slain children, and an actual sanctuary devoted to them in Corinth. The Greek word khthon is one of several for “earth” which literally refers to under the ground, or the interior of the soil, and not, like Gaia on the surface of the land. So, she is revered in death, and is probably a sub-god of Hades, or the female version.

“Stronger than lover’s love is lover’s hate. Incurable, in each, the wounds they make.”
― Euripides, Medea

Whether in drama, or poetry, history, or art, and especially in Music, Medea has always caused a sensation. Thousands of references occur and much is attributable to her, and many controversies are led by association of her mostly magical and evil side, so probably she has remained very popular because she represents a vivid and interesting possible interpretation, reviving classical themes to promote some personal opinion.  She is allegory itself, in a way, and each of us, as we view our children running along a seashore, might be reminded of Medea who traveled much, did great, but possibly bad things, and was an actual person, I believe, who was raised to mythical status fro some reasons-stood out-because of her strength of character and positive attributes as a women, but whom through history men have decried as the worst type of woman. But, we should not do that to ourselves, or each other. One cannot help that believe her actions must have been those of a typically intelligent woman, who like Eve was blamed for the sins of man, thought to be naive and gullible, and dumb, and cunning, and snakelike. A woman who despite history, is found to have a story that all women can relate to, and as hard as it is to believe, was once a child who probably ran in the cold, barefoot, along the line of the shore, while her mother, picked up her shoes and followed, picking up and carrying her back to the house. It was always hard for me to picture her any other way, especially now, that I have been a mother and known that their is no greater loss in the world, at this point that of a lover or a friend, and that children will grow up and that we must continually fight to be understood, and not driven from the land, no matter how we are perceived, all women will do whatever they have to, for their children, but they would not kill them for a man.

“Tell me, how does it feel with my teeth in your heart?”
― Euripides, Medea

• The story of Jason and Medea was familiar in many dramatic treatments in France, beginning with Pierre Corneille‘s version of Euripides in 1635. As early as 1454 however, the myth was presented as a dumb show in Lille, and, in 1489, the dancing masterBergonzio di Botta of Tortona adapted the tale of the Argonauts to a version that then became a model for subsequent danced entries in a variety of styles and tastes. In 1736, Marie Sallé, a dancer much admired by Noverre, danced the role of Medea in a version called Médée et Jason.^{[4] Medea was portrayed by the English ballerina Mlle. Nency who “apart from her amazing dance talent, succeeded by showing in her acting ability all the soul and expression of that incomparable actor, the celebrated Garrick, in England where the dancer, trained by Mr. Noverre, was born.”[5]} Other terpsichorean roles included Fire (Medea’s burning mantle), Steel (Medea’s Sword of Vengeance), and Jealousy. Gaetano Vestris (who had travelled from Paris especially for the occasion) and Angiolo Vestris were Jason and Créon respectively.^[3][5]  When the wild-eyed Furies first appeared on stage in the ballet, some audience members reportedly fainted while others fled the theatre.^[5] In 1780, a Paris libretto described the work as a “Ballet Terrible, ornamented by dancing, suspicion, darkness, pleasure, horror, poison, tobacco, dagger, salade (‘hodge-podge’), love, death, assassination, and fireworks.”^[5] The ballet was one of Noverre’s greatest success, and was constantly revived across Europe in the decades following the ballet’s premiere with or without acknowledgment of Noverre’s authorship or his supervision.^{[4][note 1][1][7]}

• References[edit]

  Notes

  1. Jump up^ Gaetano Vestris (Noverre’s first Jason) was the dieu de la danse of the period, and freely appropriated and adapted Noverre’s Jason all over Europe. As a consequence, Noverre blamed Vestris for the poor reception his five-act version of the ballet received at the Paris Opéra in 1780. In 1781, Vestris appeared in his adaptation of Jason et Médée in London without acknowledging the original author of the work.
• Jason et Médée (Jason and Medea) is a ballet d’action choreographed by Jean-Georges Noverre to music by Jean-Joseph Rodolphe. The ballet was first staged in the Stuttgart Opera House on Friday, 11 February 1763, in celebration of the Duke of Württemberg‘s birthday. The plot follows the myth of Jason and the Golden Fleece, and Medea‘s murder of her children. Jason et Médée was one of Noverre’s greatest successes, with unauthorized productions and adaptations mounted for decades across Europe following its premiere.
• American composer Samuel Barber wrote his Medea ballet (later renamed The Cave of the Heart) in 1947 for Martha Graham and derived from that Medea’s Meditation & Dance of Vengeance Op. 23a in 1955. The musical Blast! uses an arrangement of Barber’s Medea as their end to Act I.
• Mauro Lanza composed the music to Le Songe De Médée, a ballet choreographed by Angelin Prelijocaj for the Ballet de l’Opéra national de Paris and featured in the film La Danse
• Kirstein, Lincoln (1984), Four Centuries of Ballet: Fifty Masterworks, New York: Dover Publications, Inc., ISBN 0-486-24631-0
• • Lynham, Deryck (1950), The Chevalier Noverre: The Father of Modern Ballet, London: Sylvan Press
  • • Kant, Marion (2007), The Cambridge Companion to Ballet, Cambridge and New York: Cambridge University Press, ISBN 978-0-521-53986-9