Studying the Classics this Summer: Thyestes
This summer I had the opportunity to study under Professor Marden Nichols, a Classics professor from Georgetown University. We explored various aspects of Roman art and emperors' impacts through several readings and historical accounts. I read Seneca's play, Thyestes, and wrote a final paper discussing the nature of evil as presented by Seneca within his tragedy. I've posted my paper below for any interested readers.
James Cooney
August 2019
Seneca’s Examination of Evil within Thyestes
Seneca, in his celebrated theatrical work, Thyestes, problematizes the existence of evil in our world. The tragedy presents an underlying question about whether evil is innate to man or whether it emanates from an external, supernatural force. Additionally, Thyestes calls into question our conventional interpretation of virtue and vice, as well as the relationship between anger and evil. Within this play, Atreus commits a heinous crime against his brother, Thyestes, and the reader is left to ponder the nature and motive of his horrific act. Seneca’s drama provokes the reader to grapple with the disturbing notion that evil may be a quality inherent to mankind. It can also be argued that Thyestes depicts evil as an extrinsic power beyond human control. One may contend that Seneca, the Roman stoic, ultimately vindicates man with his favored premise that supernatural forces infuse evil into our midst.
Seneca hints at the possibility that evil exists within man in certain sections of his play. We see cold-blooded, calculated evil present within Atreus’ dialogue when he states “What is this fear again, my heart.... In this vile act the most atrocious part will be the victim’s own” (p. 58 Line 2) Atreus pauses in the midst of his demonic act of cutting the limbs of his nephews. He takes a moment to fully appreciate the gravity of his sin. When he gains the slightest glimpse of rationality, he dismisses it as fear and resumes his wicked undertaking. Atreus convinces his depraved mind that this crime against his brother and nephews is less vile than that of Thyestes as he carries out his punishment. This chilling scene highlights Atreus’ deliberately sinister and callous nature and leads the reader to wonder if this character possesses an internal evil.
At the end of the play Atreus says “well done my hands, this is my true reward....fatherhood is lifted (p. 92 Line 22) Atreus is finally satisfied as he witnesses his brother’s suffering increase over time as he realizes what he has done. Atreus’ merciless demeanor allows him to rejoice in his successful revenge against Thyestes. Once Thyestes truly weeps and no longer wants to retaliate against his wicked brother, Atreus knows that he has prevailed. He proclaims that Thyestes’ children are his, not only because of the happiness they have brought him in revenge, but also because of the pain they have brought to Thyestes. These lines encourage the reader to consider whether such vengeance and insatiable rage can truly originate within man. Seneca subtly plants the seed that evil could be a human trait, but his play largely reinforces the notion that external supernatural forces are responsible for evil.
The connection between rage and evil as well as the concept that evil emanates from an external force are illustrated within certain lines of the play. Furthermore, it is important to note the role that Stoicism plays throughout Seneca’s writings, philosophical works, and especially, within Thyestes. Seneca validates his own Stoic beliefs by showing that human rage can serve as evil’s gateway to mortals. Atreus says the following to his minister “My spirit lacks fire - it will be filled with still more monstrous rage - no act that common anger knows.”(p. 56 Line 18) Atreus, while plotting his course of vengeance with his minister, fears that he lacks adequate rage to enact the monstrously sinister punishment that is necessary for his brother. Atreus hints at the suggestion of being filled with an anger, unknown to mankind. This leads the reader to consider that an external evil or source of fury is required to empower Atreus. These lines justify the perception that an outside force is needed for Atreus to execute this hateful, gory act. They also show how human weaknesses of irrational, emotional thinking and unbridled anger can be exploited by external, supernatural sources of evil.
Seneca’s tragedy repeatedly favors the view that evil is, in fact, introduced by external forces. “Evil has gone too far, law’s rule is powerless even the common bounds of sin exceeded.“ (p. 50 Line 19) These lines which are chanted by the Chorus in the beginning of the play suggest that Tantalus’ crime must have been the result of a supernatural evil spirit. Within Thyestes, the Chorus mirrors the views of the audience. In this Act, the Chorus, like the audience, is disconnected from play’s action and serves as an outside observer. Here, the Chorus deems that an outer force of evil has pushed man over the edge. The extraordinary rage induced by this diabolical superpower has enabled man to surpass the human bounds of sin. Once again, man’s emotional frailty is used by the gods to create rage-filled evil actions.
At the play’s commencement, the reader immediately finds support for Seneca’s view that supernatural evil forces are at hand. Thyestes begins with the Fury forcing the ghost of Tantalus to curse his lineage to suffering, vengeance and turmoil. Tantalus asks the goddess of the underworld, “When may I escape the upper world?” Fury answers, “Not till you’ve put chaos in your house and with your coming set its kings at war. Fill them with evil, lust for battle, shake their raving souls with storms of insane strife.“ (p. 48 Line 14) These lines underscore the presence of supernatural powers at work in humans’ lives. Fury commands the ghost of Tantalus to return to the upper world to ensure that strife, chaos, and violence plague his grandsons and continue in his lineage.
Fury says, “So cast wide thy spell of madness here and here in every part of this doomed house with this Fury be they all possessed and envy thirsting for each other’s blood.“ (p. 49 Line 8) After Thyestes eats the terrible meal of his son’s murdered bodies, Atreus celebrates his vengeful plot and tells his brother what he has just consumed. At this point in the play, Thyestes wails and beseeches the gods to right this wrong by punishing his diabolical brother. This proves the character’s belief that there are good external influences such as gods and supernatural forces. These lines support the existence of external forces of good and evil.
Seneca’s problematizing evil extends beyond the debate over whether evil is innate to humans or whether it originates from an external force. This immortal playwright forces readers to question accepted views of right versus wrong, moral versus immoral. This comes into focus when the Messenger gives the Chorus a detailed description of Atreus’ hateful crime, “And spoke the funeral prayers, beside the altar…according to the rites of sacrifice.” (Page 76, Line 2) The sacred, ritualistic nature in which Atreus’ abhorrent crime was committed forces the reader to acknowledge that things are not always what they seem. Seneca ensures that the reader understands the evil motivations behind Atreus’ actions. Without that insight, Atreus’ vengeful act could be mistaken for a righteous, sacrificial offering. Moreover, Seneca compels the reader to contemplate Thyestes’ heinous ‘meal’ of his murdered children. On the surface, Thyestes appears to be consuming an innocent feast of red meat and wine. However, Seneca reveals the gruesome truth showing the audience that this seemingly virtuous meal is, in fact, a sinister, wicked one. The reader must call into question the ability to identify evil in veiled forms.
One must contemplate the broader question of what Seneca was truly saying about the nature of evil and the existence of gods within Thyestes. He employs vivid imagery and powerful symbolism to depict Atreus’ nefarious deeds which encourages the reader to acknowledge that evil can be disguised within superficially righteous or virtuous acts. Seneca also uses the connection between rage and evil to explore the human role in wickedness. Overall, Seneca strongly suggests that supernatural powers infuse evil and suffering into the world. This Roman playwright boldly weaves the powerful theme of evil throughout Thyestes and leaves it to the reader to ponder its origin.