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I believe that Agamemnon seals his fate on the day he sacrifices his daughter (Iphigenia) in exchange for favorable sailing conditions for the Greek ships to travel to Troy (his younger brother's wife was to become Helen of Troy and was responsible for the long war between the countries).
Agamemnon's death is planned from the time his daughter is sacrificed....... his wife makes sure of that. Tho the chorus says that his murder was a heinous crime, Clytaemestra argues that it was indeed his fate for the murder of his innocent daughter, and that his life was forfeit............. he murdered his daughter and was therefore murdered.
A series of complex questions arise in the wake of Agamemnon's murder. Most of them are introduced by the Chorus. We might usefully think of this as the beginning of a kind of internal interpretation. The repercussions of Clytaemestra's action must be determined in order for the final "healing" to come to Argos. Is the murder, as she says, the will of the gods? Or, as the Chorus asserts, an act of cruel, bloodthirsty vengeance? These are crucial ethical questions.
Following the death of Agamemnon, the Chorus, as representative of the state, or society, finds itself in a state of chaos and disarray. They cannot decipher the ultimate meaning of the climax. Was it necessary? Did the gods ordain it? How should they mourn Agamemnon? All of these tricky questions need untangling, and most of them remain unanswered at the end of the play. In fact, this is as it should be. Explication of the crime committed in Agamemnon forms the subject of the next two plays of the Oresteia. But it costs us little to speculate. Judging from the pleasure Clytaemestra derives in the carrying out of the murder, it is reasonable to assume she has not acted by divine sanction alone. Furthermore, there are the prophecies of Cassandra, Aegisthus' tyranny over the Chorus, and the anticipated return of Orestes that foreshadow Clytaemestra's culpability and her eventual demise at the hands of her son (in the next two plays).
Ideas concerning womanliness and manliness underlie much of the social discussion in the play. We know that Clytaemestra has taken on a traditionally male role, ruler, in the absence of her husband. Her "male strength of heart" is remarked upon early in the play by the Chorus. At various other points, she appears, in the context, conspicuously unwomanly. Furthermore, she has been robbed of her child-unmothered, symbolically speaking, by the same husband. Thus her social role is undetermined. As we reach the climax, it becomes apparent that one internal interpretation of the "cause" for Clytaemestra's crime is that she has lost or left her gender. Clytaemestra argues her blamelessness: "Can you claim I have done this?"-and in a way she is justified. But her cold premeditation and her infidelity far from exonerate.
Females in the play are almost unilaterally adulterous. Clytaemestra being the most obvious, there is also Helen, the "cause" of the Trojan War in the eyes of the Chorus. But we remember that Helen was abducted by Paris and bewitched by a god. And Cassandra's illicit affair, as well, was compelled by a god. Although the Chorus would like to push all the blame on women, Clytaemestra objects at one significant moment to such a facile explanation. Thus the pattern of treacherous and unfaithful women is rather unstable. In other words, within the play itself, the stereotype is under criticism.
Agamemnon, the "man" of the play, embodies his own breed of violence-callousness, ambition, over masculinity-the folly of the warrior. His departure and the sacrifice of Iphigeneia causes the instability of Argive society, his wife's unsexing, and his own downfall. Looking ahead to the return of Orestes, it is possible to see how the avenging son, a male, will restore patriarchal order. After all, Aegisthus' virility is ridiculed by the Chorus, who recognizes cowardice in his failure to execute his plan himself. Surely, he will not bring the relief, the cure, so badly needed in grief-stricken Argos.