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Aeschylus’ Seven Against Thebes, Probability, and a New Theory of Tragedy

CAMWS Classical Association of Middle West and South Presentation

116th Virtual Annual Meeting

May 26-30, 2020

Edwin Wong

Thursday, May 28 Session 10, Section A: Greek Drama 4

Abstract Link: https://camws.org/sites/default/files/meeting2020/abstracts/2028AeschylusSeven.pdf

Aeschylus’ Seven Against Thebes, Probability, and a New Theory of Tragedy

I’d like to tell you about my new theory of tragedy called “risk theatre.” In risk theatre, risk is the dramatic fulcrum of the action. To illustrate it, I’ll use a play full of gambling references and high-risk action: Aeschylus’ Seven Against Thebes.

Drama, I argue, dramatizes risk. Comedy dramatizes upside risk. Tragedy dramatizes downside risk. Tragic heroes are gamblers who gamble with something other than money. They make delirious bets that trigger devastating low-probability, high-consequence outcomes. Audiences ask: “How did such a good bet go awry?”

To begin a risk theatre read, look for a bet where much is at stake. High stakes entertain. When you go to the casino, you don’t go to watch nickel and dime bets. You go to watch the heroes at the no-limit tables who lay down dignity, honour, or compassion, the milk of human kindness. You go to experience the emotions of anticipation and apprehension: anticipation for the magnitude of their wagers and apprehension for how they blow up. Even though heroes are smart, swift, and well-accoutered, they lose all. To see how they had every expectation of being crowned the ivy, yet lose all evokes wonder.

What’s the bet in Seven? As civil war rages, Eteocles bets the gods are on his side. It’s a high-risk bet, as Thebes’ existence hangs on the line. It’s a good bet, as he’s defending native shrines from foreign aggressors. Why wouldn’t the gods be on his side?

How will Eteocles know the gods are on his side? In this play, seven attacking captains are posted by lot—in other words randomly—to Thebes’ seven gates. Eteocles, in turn, draws seven lots to post seven defenders. By drawing lots, he entrusts the outcome to the gods. If the gods smile, the matchups will be favourable. If the gods turn away, the matchups will be unfavourable. Through the crack that is probability and chance, the gods reveal their intent.

I follow Fritz-Gregor Hermann’s conjecture that a stage direction instructing Eteocles to draw lots on stage was lost in transmission. Hermann’s conjecture solves the problem of the tenses, as Eteocles shifts between the future, perfect, present, and aorist when announcing the defenders. Before, commentators were divided: some thought he decided the postings prior to the shield scene. Others thought he decides during the shield scene. And yet others thought he decided some before and some during.

If Eteocles draws lots on stage he can easily shift between tenses because he can be speaking before he draws the lot (“I will announce the winner”), as he’s drawing the lot (“I see the winner is”), or after he’s seen the lot (“A winner has been chosen”). Not only does the conjecture rehabilitate the shield scene, rebuked for being static, but it also heightens the suspense. Drawing lots is dramatic in itself, a device Aeschylus would revisit in the Oresteia.

Do the random matchups favour Eteocles? In aggregate, yes. Take the first gate, where the attacker shouts out impieties. Eteocles just happens to draw a defender who is “a noble man who honours the throne of Reverence (503).” Or, take the fourth gate where the attacker bears an image of Typhon on his shield. By a strange synchronicity, Eteocles draws a defender who has Zeus—Typhon’s slayer—emblazoned on his shield. Eteocles, pleased at this stroke, invokes Hermes, the god of luck, saying: “Hermes, by divine reason has matched this pair (625).” Through the crack in randomness, the gods reveal their will.

Additional subjective cues hearten Eteocles. There’s the enemy’s disarray. Their morale is so low that they prepare their obituaries. One of their captains says: “I’m going to die.” Dark omens hang over them. They harangue one another. Contrast this with the chorus of Theban women, who function as a barometer of morale within the city. They start by singing the fall of Thebes. But, by the first stasimon, they sing the ode to joy. From the matchups to the unfolding action, Eteocles has subjective reasons to believe.

Eteocles also has objective reasons to believe. With seven attackers, seven defenders, and seven gates, the worst-case scenario is buried deep in the odds. The worst-case scenario happens if he confronts his brother at the seventh gate. At the final gate, substitutions would no longer be possible, as all the captains are posted. Kindred blood would spill. It’s the worst-case scenario because there’re rituals to purify spilt blood, but no rituals to purify spilt kindred blood.

We can use this play to prove the theory of risk theatre because, with seven attackers, seven defenders, and seven gates, all the possible permutations of the attackers and defenders fall under the rules of probability. When Birnam Wood came to Dunsinane Hill, we felt it was a low-probability, high-consequence event, but failed to quantify it. When the detective on the trail of regicide finds out that he himself was the regicide, we felt it was a low-probability, high-consequence event, but failed to quantify it. Because of Seven’s unique construction, it’s the one play in the entire canon where we may calculate the odds of what did, and did not happen. With these odds, we may prove the risk theatre hypothesis. Let’s do math.

Mathematically, the likelihood of a compound event is the product of its individual probabilities. The odds of rolling snake-eyes, or two ones on six-sided dice, is 1:36, or 1:6 * 1:6. On that analogy, the odds of the worst-case scenario are 1:49, the product of Polyneices’ odds (1:7) and Eteocles’ odds (1:7) of going to the final gate. The probability of the worst-case scenario happening is exceedingly low, about 2%. Most of the time—in fact, 48 out of 49 times—the worst case scenario is averted. Of course, Aeschylus doesn’t dramatize what happens most of the time, but the lowest-probability, highest-consequence event. And that is exactly what risk theatre theory predicts.

If 1:49 odds aren’t enough to entice you, if you say, “I need, at minimum, 1:1000 odds to be convinced that risk is the dramatic fulcrum of the action,” then I offer you this. The odds of the brothers meeting at the seventh gate are 1:49, to be sure, but that figure hardly reflects the chance of all the matchups taking place exactly as they did. The play, argues Gilbert Murray and others, is structured so that the matchups from gates one to six bolster Eteocles’ confidence with the result that, when he falls, he falls from a greater height. The play would be less if the captain with the Typhon device encounters anyone but the captain bearing Typhon’s slayer. The question we need to ask, then, is: what are the odds of all the matchups taking place exactly as they did? This fascinating question has not been asked until today.

According to the law of permutations, the formula to find how many unique arrangements there are with seven captains at seven gates is seven factorial (7!) or 7 * 6 * 5 * 4 * 3 * 2 * 1, which equal 5040. Since there are seven attacking and seven defending captains, to find out how many unique pairings exist at seven gates, multiply 5040 by 5040. With seven gates, seven attackers, and seven defenders 25,401,600 permutations are possible. The odds, therefore, of Eteocles being raised up from gates one to six only to be struck down at gate seven are 25,401,599:1 against. Aeschylus has transformed the fated outcome, known to all, into an exceedingly improbable event. This is exactly what the theory of risk theatre predicts.

If Birnam Wood coming to Dunsinane Hill couldn’t convince you, if the uncanny reunion of Oedipus with the Corinthian messenger and the shepherd couldn’t convince you, then I hope today’s reading convinces you that the function of tragedy is to dramatize low-probability, high-consequence risk events. I give you over twenty five million reasons to believe.

This concludes my reading. Tragedy starts with a bet. An all-in bet with much at stake. It’s a good bet with a high likelihood of success. But the hero’s expectations are dashed when, against all odds, the unexpected happens. Tragedy functions by suppressing the subjective odds of the fated event happening so that, when it happens, the audience is dumbstruck. Fate suppressed rages and explodes.

To take risk theatre from page to stage, I founded the world’s largest competition for the writing of tragedy with Langham Court Theatre, one of Canada’s oldest and most respected theatres. Every year, winners receive over $11,000 in cash and a trip to Victoria which culminates in a workshop and staged reading. Congratulations to Brooklyn playwright Gabriel Jason Dean for winning the inaugural competition with his play In Bloom, a story of a well-meaning journalist who crosses the line. The website is at risktheatre.com.

Risk theatre is inaugurating a new tragic age in drama and literature that will rival fifth century Athens and the English Renaissance. Aeschylus’ Seven leads the charge as risk theatre’s paradigm play. “Risk” dominates today’s headlines and, to understand risk, we return to the ancients who began by dramatizing the consequences of what happens when more things happen than what we think will happen.

Risk theatre is literary theory’s finest hour in the 21st century because it recalls something that has been forgotten so long, namely, that risk is the dramatic pivot of the action. I challenge you to use it on all your favourite works, whether they’re novels, history, biography, opera, or films, and I promise you you’ll never read a work of literature the same way. Please tell everyone about this bold new tool of interpretation and ask your local library to carry my book: The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected. Review copies are available at Classical JournalAmerican Drama and Theatre (JADT), and The Bryn Mawr Classical Review. An audiobook version, performed by Greg Patmore of Coronation Street, is also available.

Thank you, and welcome to the new tragic age.

Until next time, I’m Edwin Wong, and I’m doing Melpomene’s work.

Risk Theatre Champions Aeschylus SEVEN AGAINST THEBES at the 2020 CAMWS Classical Association of Midwest and South Meeting

In its day, fans roared to see Aeschylus’ tragedy SEVEN AGAINST THEBES. Today, oblivion is too kind a word. Why? The play has fallen because one tiny stage direction got lost in transmission in the 2585 years between now and then. Fate has been too cruel to this astounding play, chock-full of gambling references (Ares casting dice with soldiers’ lives), chance (leaders drawing lots to determine the order of battle), and low-probability, high-consequence action. But now, thanks to the pioneering work of Fritz-Gregor Hermann, this stage direction is restored. As a result, the thrill returns and the play becomes a perfect example of risk theatre, a new 21st century theory of drama. Risk theatre is also the basis of the world’s largest tragedy playwriting competition, now in its second year (https://risktheatre.com/). Reviews of my book: The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected are on Goodreads.

In March 2020, I’ll be going in itinere to champion this astounding play in Birmingham, Alabama at the CAMWS Classical Association of the Midwest and South annual meeting, hosted by Samford University. My conference abstract is reprinted below. At the conference, I’ll present a reading of Seven through a risk theatre lens. The goal is to persuade attendees that, in addition to the usual lenses (psychoanalytical, feminist, political, tragic flaw, etc.,), it’s possible to come up with a fascinating new sensibility of tragedy by looking at risk as the dramatic pivot of the action. Heroes, by making delirious all-in bets, trigger devastating and unexpected low-probability, high-consequence outcomes. Tragedy is risk dramatized. Or so the risk theatre theory of drama argues.

My conference abstract is reprinted below. Abstracts are also available at: https://camws.org/abstracts2020. See you there!

Until next time, I’m Edwin Wong and I’m doing Melpomene’s work.

Aeschylus’ Seven Against Thebes, Probability, and a New Theory of Tragedy

In Euripides’ Bacchae, the worst-case scenario happens to Pentheus if the stranger spreading a seditious cult happens to be a god, and not a hobo. In Shakespeare’s Macbeth, the worst-case scenario happens to Macbeth if his opponent happens to be not born of woman. In Miller’s Death of a Salesman, the worst-case scenario happens to Loman if he discovers that his insurance policy makes him worth more dead than alive. In Sophocles’ Oedipus rex, the worst-case scenario happens to Oedipus if he finds out that he is the regicide. What were the odds of the worst-case scenario happening in each of these cases? Although the odds appear to be a longshot, they are impossible to quantify. In the tragic canon, there is one play—and one play only—where it is possible to quantify and demonstrate the odds of everything that does happen and does not happen. This fascinating play is Aeschylus’ Seven Against Thebes.

In Aeschylus’ Seven, seven attacking captains—one of whom is Polyneices—lay siege to seven-gated Thebes. Seven defending captains—one of whom is Polyneices’ brother Eteocles—defend Thebes’ seven gates. The worst-case scenario takes place if brother confronts brother at the seventh gate: brother will kill brother, kindred blood will be shed, and, in addition to the normal hazards of warfare, miasma results and the Furies will be unleashed. Because the captains are assigned their gates by a random, lottery process (Hermann, 2013), it is possible to precisely quantify the odds of the worst-case scenario. The worst-case scenario odds are 1:49. Conversely, the odds that the worst-case scenario does not happen are 48:49. The worst-case scenario is therefore an unexpected, low-probability outcome with odds 48 to 49 against. Most of the time, Polyneices will not encounter Eteocles at the seventh gate. Because the peculiar structure in Seven (seven attackers, seven defenders, and seven gates) allows us to work out all the permutations and combinations of the captains at the gates, we can determine the odds of the worst-case scenario. And, because we can determine the extent to which Aeschylus paradoxically brings about the fated event seemingly against all odds, we can quantitatively verify what we had suspected from watching Bacchae, Macbeth, Death of a Salesman, Oedipus rex, and other tragedies, and that is that unexpected and unanticipated low-probability events happen with alarming frequency in tragedy. What is more, these low-probability events carry the highest consequences. Heroes’ best-laid plans are often dashed because of such events and all is lost.

The observation that low-probability events (low-probability from the point of view of the characters who do not see them coming) can have high-consequences leads to an interesting conjecture: what if tragedy is a theatre of risk, a stage where risk is the dramatic fulcrum of the action? In other words, the mystique of tragedy is not so much wrapped around motivations and nobility and flaws but around a hero who, by taking on too much risk, triggers exceedingly low-probability, high-consequence events?

My paper will close by exploring, as a point of further thought, how tragedy can be thought of as “risk theatre” and how risk theatre can be the basis of a bold new 21st century theory of tragedy, one which resonates with modern preoccupations with chance, uncertainty, and probability. Risk theater asks, “What if something happens that we did not think would happen?” and understands that tragedy dramatizes the limitations of intention against the vastness of the possible. Tragedy, in this view, is an exercise in risk management: by dramatizing risk, audiences emerge from the theatre with a higher sensibility of unintended consequences. By understanding this, ancient tragedy can powerfully speak to modern audiences who see scientists, engineers, and policy-makers gamble with the future of the world: it might happen the way they think it will happen, but, then again, more can happen than what their models project. With our technological, financial, and military wherewithal, we have a moral imperative to better understand risk, and the best way to examine risk is through tragedy.

Bibliography

Hermann, Fritz-Gregor. “Eteocles’s Decision in Aeschylus’ Seven against Thebes.” In Tragedy and Archaic Greek Thought, edited by Douglas Cairns, 39-80. Swansea: Classical Press of Wales, 2013.