I made a 2,500 round-trip drive recently, so check out a few *audiobooks* for the first time in quite a while. I had a blast with them!
I’d been just recently telling a friend my paraphrased-from-memory version of the curse on the house of Atreus, so when I went looking for an audiobook, I was delighted to find Jennifer Saint’s Elektra, read for us by Beth Eyre, Jane Collingwood, and Julie Teal. (It looks like I put this one on a wish list based upon my interview with Claire North aka Catherine Webb.) I liked that this was a retelling with, if you will, a modern angle – told from the points of view of the women – but it is not a modern retelling; it’s still set in the ancient Greek and Trojan world. The three women who narrate their intersecting stories are Cassandra, Clytemnestra, and Elektra. The latter gives her name to the novel, perhaps, because she is the one who survives to its end.
I think this is the most in-depth telling I’ve encountered of Cassandra’s story, in which she, a princess of Troy, becomes a priestess in Apollo’s temple and undergoes the conflicting honor and agony of his gift of prophecy, and his curse that no one will ever believe her (always correct) prophecies. She then sees her city destroyed – sees it in advance and experiences it in real time – and is taken as a war prize by the Greek king-of-kings Agamemnon (who, in all tellings I’ve ever found, comes across as a consistently unlikeable man). Her life ends not long after his does, although with a little different nuance in this version.
[Here, an aside. These events, lying somewhere between myth and, in some cases, *possible* history, originate in an oral tradition. There are many versions, but all are translated at this point across both language and transcription; there are many retellings, but it seems there can be no single, original, authoritative one. I like how freeing this is: there is no reliably “correct” version of Cassandra’s story, or any of them, which I think offers a liberty to riff.]
Clytemnestra has always been a puzzler. She kills her husband (using some deceit, and after cheating on him); she has usurped power in a man’s world; many, especially the more traditional versions, paint her in an unsympathetic light. More modern perspectives point out that one of her greatest crimes may be that she holds power with confidence – she possesses traits that tend to read positively when they belong to men. And it’s not always remembered and pointed out that she kills her husband because he killed their firstborn daughter – sacrificed her to the gods for the fair winds needed to sail for Troy. That sacrifice, or murder, is in turn painted differently depending on whether the storyteller believes in the gods’ need for sacrifice (and the Greeks’ need to sail for Troy). What is one young woman’s life against glory in battle for all the greatest warriors ever, etc., etc. The same dual and dueling perspectives apply to Clytemnestra’s famous sister, Helen of Sparta / Helen of Troy. There the great question will forever be: did Paris abduct her? Or did she leave her husband and run away with another by choice? Victim, or whore? (A shocking number of ambiguities in Greek myth turn on the question of sexual consent.) Clytemnestra remains a difficult character in Jennifer Saint’s version of her story. Her grief over the loss of Iphigeneia is sympathetic; her desire for revenge feels righteous, if perhaps bloodthirsty. But because of the third point of view Saint gives us, we’re also aware of how fully she orphans her remaining three children in her singlemindedness about the one she’s lost.
Elektra is herself single-minded and bloodthirsty, and this is the essence of the curse on the house of Atreus: each killing, meant to set right the last, only sets the next one in motion. Clytemnestra means to avenge Iphigeneia by killing Agamemnon; Elektra feels it necessary to avenge Agamemnon by killing Clytemnestra. She has lived her life in father-worship, mostly in the absence of that father (and again, I’ve not read of anybody who spent time around Agamemnon and liked him). It’s notable to me that both Clytemnestra and Elektra show signs of finding some nuance, rather late in the game for it to make a difference. But I think that’s the curse again, inexorable.
I liked the choice, on audio, of three different readers for the three parts. I’m not sure I ever learned the voices well enough to tell from the first few syllables who we were with, but the changes always nudged me to listen for context clues (which take no time at all).
I always appreciate revisiting these stories that I’ve been taking in, in various forms, for most of my life. I love that they are both familiar and always new – every version offers a fresh perspective or a new take, and each encounter I have enriches the later ones; it’s such a genuine pleasure for me to spend time in this known but changing ancient world. ‘Pleasure’ is a strange word, of course: these stories are full of blood and death and rape (so much rape). But I seem to have a great appetite for the big themes, the continual question of predetermination and personal choice, these gods who are capricious and silly and lustful and jealous and awfully human, although immortal. It’s just always captured me. I loved Jennifer Saint’s contribution to my understanding of these stories.
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