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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1




"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated
king of the name of Kritavirya. That bull among the kings of the earth
was the disciple of the Veda-knowing Bhrigus. That king, O child, after
performing the Soma sacrifice, gratified the Brahmanas with great
presents of rice and wealth. After that monarch had ascended to heaven,
an occasion came when his descendants were in want of wealth. And knowing
that the Bhrigus were rich, those princes went unto those best of
Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect
their wealth, buried it under earth; and some from fear of the
Kshatriyas, began to give away their wealth unto (other) Brahmanas; while
some amongst them duly gave unto the Kshatriyas whatever they wanted. It
happened, however, that some Kshatriyas, in digging as they pleased at
the house of particular Bhargava, came upon a large treasure. And the
treasure was seen by all those bulls among Kshatriyas who had been there.
Enraged at what they regarded as the deceitful behaviour of the Bhrigus,
the Kshatriyas insulted the Brahmanas, though the latter asked for mercy.
And those mighty bowmen began to slaughter the Bhrigus with their sharp
arrows. And the Kshatriyas wandered over the earth, slaughtering even the
embryos that were in the wombs of the women of the Bhrigu race. And while
the Bhrigu race was thus being exterminated, the women of that tribe fled
from fear to the inaccessible mountains of Himavat. And one amongst these
women, of tapering thighs, desiring to perpetuate her husband's race,
held in one of her thighs an embryo endued with great energy. A certain
Brahmana woman, however, who came to know this fact, went from fear unto
the Kshatriyas and reported the matter unto them. And the Kshatriyas then
went to destroy that embryo. Arrived at the place, they beheld the
would-be mother blazing with inborn energy, and the child that was in her
thigh came out tearing up the thigh and dazzling the eyes of those
Kshatriyas like the midday sun. Thus deprived of their eyes, the
Kshatriyas began to wander over those inaccessible mountains. And
distressed at the loss of sight, the princes were afflicted with woe, and
desirous of regaining the use of their eyes they resolved to seek the
protection of that faultless woman. Then those Kshatriyas, afflicted with
sorrow, and from loss of sight like unto a fire that hath gone out,
addressed with anxious hearts that illustrious lady, saying, 'By thy
grace. O lady, we wish to be restored to sight. We shall then return to
our homes all together and abstain for ever from our sinful practice. O
handsome one, it behoveth thee with thy child to show us mercy. It
behoveth thee to favour these kings by granting them their eye-sight.'"



SECTION CLXXXI

(Chaitraratha Parva continued)

"Vasishtha continued, 'The Brahmana lady, thus addressed by them, said,
'Ye children, I have not robbed you of your eye-sight, nor am I angry
with you. This child, however, of the Bhrigu race hath certainly been
angry with you. There is little doubt, ye children, that ye have been
robbed of your sight by that illustrious child whose wrath hath been
kindled at the remembrance of the slaughter of his race. Ye children,
while ye were destroying even the embryos of the Bhrigu race, this child
was held by me in my thigh for a hundred years! And in order that the
prosperity of Bhrigu's race might be restored, the entire Vedas with
their branches came unto this one even while he was in the womb. It is
plain that this scion of the Bhrigu race, enraged at the slaughter of his
fathers, desireth to slay you! It is by his celestial energy that your
eyes have been scorched. Therefore, ye children, pray ye unto this my
excellent child born of my thigh. Propitiated by your homage he may
restore your eye-sight.'

"Vasishtha continued, 'Hearing those words of the Brahmana lady, all
these princes addressed the thigh-born child, saying, 'Be propitious!'
And the child became propitious unto them. And that best of Brahmana
Rishis, in consequence of his having been born after tearing open his
mother's thigh, came to be known throughout the three worlds by the name
of Aurva (thigh-born). And those princes regaining their eye-sight went
away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the
whole world. And the high-souled Rishi set his heart, O child, upon the
destruction of every creature in the world. And that scion of the Bhrigu
race, for paying homage (as he regarded) unto his slaughtered ancestors,
devoted himself to the austerest of penances with the object of
destroying the whole world. And desirous of gratifying his ancestors, the
Rishi afflicted by his severe asceticism the three worlds with the
celestials, the Asuras and human beings. The Pitris, then, learning what
the child of their race was about, all came from their own region unto
the Rishi and addressing him said:

'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath
been witnessed by us. Be propitious unto the three worlds. O, control thy
wrath. O child, it was not from incapacity that the Bhrigus of souls
under complete control were, all of them, indifferent to their own
destruction at the hands of the murderous Kshatriyas. O child, when we
grew weary of the long periods of life alloted to us, it was then that we
desired our own destruction through the instrumentality of the
Kshatriyas. The wealth that the Bhrigus had placed in their house
underground had been placed only with the object of enraging the
Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as
we were desirous of heaven, of what use could wealth be to us? The
treasurer of heaven (Kuvera) had kept a large treasure for us. When we
found that death could not, by any means, overtake us all, it was then, O
child, that we regarded this as the best means (of compassing our
desire). They who commit suicide never attain to regions that are
blessed. Reflecting upon this, we abstained from self-destruction. That
which, therefore thou desirest to do is not agreeable to us. Restrain thy
mind, therefore, from the sinful act of destroying the whole world. O
child, destroy not the Kshatriyas nor the seven worlds. O, kill this
wrath of thine that staineth thy ascetic energy.'"



SECTION CLXXXII

(Chaitraratha Parva continued)

"The Gandharva said, 'Vasishtha after this, continued the narration
saying, 'Hearing these words of the Pitris, Aurva, O child, replied unto
them to this effect:

'Ye Pitris, the vow I have made from anger for the destruction of all the
worlds, must not go in vain. I cannot consent to be one whose anger and
vows are futile. Like fire consuming dry woods, this rage of mine will
certainly consume me if I do not accomplish my vow. The man that
represseth his wrath that hath been excited by (adequate) cause, becometh
incapable of duly compassing the three ends of life (viz., religion,
profit and pleasure). The wrath that kings desirous of subjugating the
whole earth exhibit, is not without its uses. It serveth to restrain the
wicked and to protect the honest. While lying unborn within my mother's
thigh, I heard the doleful cries of my mother and other women of the
Bhrigu race who were then being exterminated by the Kshatriyas. Ye
Pitris, when those wretches of Kshatriyas began to exterminate the
Bhrigus together with unborn children of their race, it was then that
wrath filled my soul. My mother and the other women of our race, each in
an advanced state of pregnancy, and my father, while terribly alarmed,
found not in all the worlds a single protector. Then when the Bhrigu
women found not a single protector, my mother held me in one of her
thighs. If there be a punisher of crimes in the worlds no one in all the
worlds would dare commit a crime; if he findeth not a punisher, the
number of sinners becometh large. The man who having the power to prevent
or punish sin doth not do so knowing that a sin hath been committed, is
himself defiled by that sin. When kings and others, capable of protecting
my fathers, protect them not, postponing that duty preferring the
pleasures of life, I have just cause to be enraged with them. I am the
lord of the creation, capable of punishing its iniquity. I am incapable
of obeying your command. Capable of punishing this crime, if I abstain
from so doing, men will once more have to undergo a similar persecution.
The fire of my wrath too that is ready to consume the worlds, if
repressed, will certainly consume by its own energy my own self. Ye
masters, I know that ye ever seek the good of the worlds: direct me,
therefore, as to what may benefit both myself and the worlds.'

"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that
is born of thy wrath and that desireth to consume the worlds, into the
waters. That will do thee good. The worlds, indeed, are all dependent on
water (as their elementary cause). Every juicy substance containeth
water, indeed the whole universe is made of water. Therefore, O thou best
of Brahmanas, cast thou this fire of thy wrath into the waters. If,
therefore, thou desirest it, O Brahmana, let this fire born of thy wrath
abide in the great ocean, consuming the waters thereof, for it hath been
said that the worlds are made of water. In this way, O thou sinless one,
thy word will be rendered true, and the worlds with the gods will not be
destroyed.'

"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath
into the abode of Varuna. And that fire which consumeth the waters of the
great ocean, became like unto a large horse's head which persons
conversant with the Vedas call by the name of Vadavamukha. And emitting
itself from that mouth it consumeth the waters of the mighty ocean. Blest
be thou! It behoveth not thee, therefore, to destroy the worlds. O thou
Parasara, who art acquainted with the higher regions, thou foremost of
wise men!'"



SECTION CLXXXIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'The Brahmana sage (Parasara) thus addressed by
the illustrious Vasishtha restrained his wrath from destroying the
worlds. But the Rishi Parasara endued with great energy--the son of
Saktri--the foremost of all persons acquainted with the Vedas--performed
a grand Rakshasa sacrifice. And remembering the slaughter of (his father)
Saktri, the great Muni began to consume the Rakshasas, young and old, in
the sacrifice he performed. And Vasishtha did not restrain him from this
slaughter of the Rakshasa, from the determination of not obstructing this
second vow (of his grandson). And in that sacrifice the great Muni
Parasara sat before three blazing fires, himself like unto a fourth fire.
And the son of Saktri, like the Sun just emerging from the clouds,
illuminated the whole firmament by that stainless sacrifice of his into
which large were the libations poured of clarified butter. Then Vasishtha
and the other Rishis regarded that Muni blazing with his own energy as if
he were the second Sun. Then the great Rishi Atri of liberal soul
desirous of ending that sacrifice, an achievement highly difficult for
others,--came to that place. And there also came, O thou slayer of all
foes, Pulastya and Pulaha, and Kratu the performer of many great
sacrifices, all influenced by the desire of saving the Rakshasas. And, O
thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas
had already been slain, told these words unto Parasara that oppressor of
all enemies:

'There is no obstruction, I hope, to this sacrifice of thine, O child!
Takest thou any pleasure, O child, in this slaughter of even all those
innocent Rakshasas that know nothing of thy father's death. It behoveth
thee not to destroy any creatures thus. This, O child, is not the
occupation of a Brahmana devoted to asceticism. Peace is the highest
virtue. Therefore, O Parasara, establish thou peace. How hast thou, O
Parasara, being so superior, engaged thyself in such a sinful practice?
It behoveth not thee to transgress against Saktri himself who was
well-acquainted with all rules of morality. It behoveth not thee to
extirpate any creatures. O descendant of Vasishtha's race, that which
befell thy father was brought about by his own curse. It was for his own
fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was
capable of devouring Saktri; he himself provided for his own death. And,
O Parasara, Viswamitra was only a blind instrument in that matter. Both
Saktri and Kalmashapada, having ascended to heaven are enjoying great
happiness. And, the other sons also of the great Rishi Vasishtha who were
younger than Saktri, are even now enjoying themselves with the
celestials. And, O child, O offspring of Vasishtha's son, thou hast also
been, in this sacrifice, only an instrument in the destruction of these
innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine.
Let it come to an end.'

"The Gandharva continued, 'Thus addressed by Pulastya, as also by the
intelligent Vasishtha, that mighty Muni--the son of Saktri then brought
that sacrifice to an end. And the Rishi cast the fire that he had ignited
for the purpose of the Rakshasas' sacrifice into the deep woods on the
north of the Himavat. And that fire may be seen to this day consuming
Rakshasas and trees and stones in all seasons.'"



SECTION CLXXXIV

(Chaitraratha Parva continued)

"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his
queen to go unto that foremost of all persons conversant with the
Vedas--the master Vasishtha? Why also did that illustrious and great
Rishi Vasishtha himself who was acquainted with every rule of morality
know a woman he should not have known? O friend, was this an act of sin
on the part of Vasishtha? It behoveth thee to remove the doubts I
entertain and refer to thee for solution.'

"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me
as I answer the question thou hast asked in respect of Vasishtha and king
Kalmashapada that cherisher of friends. O thou best of the Bharatas, I
have told thee all about the curse of king Kalmashapada by Saktri, the
illustrious son of Vasishtha. Brought under the influence of the curse,
that smiter of all foes--king Kalmashapada--with eyes whirling in anger
went out of his capital accompanied by his wife. And entering with his
wife the solitary woods the king began to wander about. And one day while
the king under the influence of the curse was wandering through that
forest abounding in several kinds of deer and various other animals and
overgrown with numerous large trees and shrubs and creepers and
resounding with terrible cries, he became exceedingly hungry. And the
monarch thereupon began to search for some food. Pinched with hunger, the
king at last saw, in a very solitary part of the woods, a Brahmana and
his wife enjoying each other. Alarmed at beholding the monarch the couple
ran away, their desire ungratified. Pursuing the retreating pair, the
king forcibly seized the Brahmana. Then the Brahmani, beholding her lord
seized, addressed the monarch, saying, 'Listen to what I say, O monarch
of excellent vows! It is known all over the world that thou art born in
the solar race, and that thou art ever vigilant in the practice of
morality and devoted to the service of thy superiors. It behoveth thee
not to commit sin, O thou irrepressible one, deprived though thou hast
been of thy senses by (the Rishi's) curse. My season hath come, and
wishful of my husband's company I was connected with him. I have not been
gratified yet. Be propitious unto us, O thou best of kings! Liberate my
husband.' The monarch, however, without listening to her cries cruelly
devoured her husband like a tiger devouring its desirable prey. Possessed
with wrath at this sight, the tears that that woman shed blazed up like
fire and consumed everything in that place. Afflicted with grief at the
calamity that overtook her lord, the Brahmani in anger cursed the royal
sage Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured
under my very nose my illustrious husband dear unto me, even before my
desires have been gratified, therefore shall thou, O wicked one afflicted
by my curse, meet with instant death when thou goest in for thy wife in
season. And thy wife, O wretch, shall bring forth a son uniting herself
with that Rishi Vasishtha whose children have been devoured by thee. And
that child, O worst of kings, shall be the perpetuator of thy race.' And
cursing the monarch thus, that lady of Angira's house bearing every
auspicious mark, entered the blazing fire in the very sight of the
monarch. And, O thou oppressor of all foes, the illustrious and exalted
Vasishtha by his ascetic power and spiritual insight immediately knew
all. And long after this, when the king became freed from his curse, he
approached his wife Madayanati when her season came. But Madayanati
softly sent him away. Under the influence of passion the monarch had no
recollection of that curse. Hearing, however, the words of his wife, the
best of kings became terribly alarmed. And recollecting the curse he
repented bitterly of what he had done. It was for this reason, O thou
best of men, that the monarch infected with the Brahmani's curse,
appointed Vasishtha to beget a son upon his queen.'"



SECTION CLXXXV

(Chaitraratha Parva continued)

"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell
us, therefore, which Veda-knowing Brahmana is worthy to be appointed as
our priest.'

"The Gandharva replied, 'There is in these woods a shrine of the name of
Utkochaka. Dhaumya, the younger brother of Devala is engaged there in
ascetic penances. Appoint him, if ye desire, your priest."

"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had
happened, gave unto that Gandharva, his weapon of fire with befitting
ceremonies. And addressing him, the Pandava also said, 'O thou best of
Gandharvas, let the horses thou givest us remain with thee for a time.
When the occasion cometh, we will take them from thee. Blest be thou.'
Then the Gandharva and the Pandavas, respectfully saluting each other,
left the delightful banks of the Bhagirathi and went wheresoever they
desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred
asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the
foremost of all conversant with the Vedas, receiving them with presents
of wild fruits and (edible) roots, consented to become their priest. And
the Pandavas with their mother forming the sixth of the company, having
obtained that Brahmana as their priest regarded their sovereignty and
kingdom as already regained and the daughter of the Panchala king as
already obtained in the Swayamavara. And those bulls of the Bharata race,
having obtained the master Dhaumya as their priest, also regarded
themselves as placed under a powerful protector. And the high-souled
Dhaumya, acquainted with the true meaning of the Vedas and every rule of
morality, becoming the spiritual preceptor of the virtuous Pandavas, made
them his Yajamanas (spiritual disciples). And that Brahmana, beholding
those heroes endued with intelligence and strength and perseverance like
unto the celestials, regarded them as already restored, by virtue of
their own accomplishments to their sovereignty and kingdom. Then those
kings of men, having had benedictions uttered upon them by that Brahmana,
resolved to go, accompanied by him, to the Swayamvara of the Princess of
Panchala.'"



SECTION CLXXXVI

(Swayamvara Parva)

"Vaisampayana said, 'Then those tigers among men--those brothers--the
five Pandavas, set out for Panchala to behold that country and Draupadi
and the festivities (in view of her marriage). And those tigers among
men--those oppressors of all enemies--in going along with their mother,
saw on the way numerous Brahmanas proceeding together. And those
Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked
them, 'Where are ye going to? Whence also are ye come?' And Yudhishthira
replied unto them, saying, 'Ye bulls among Brahmanas, know ye that we are
uterine brothers proceeding together with our mother. We are coming even
from Ekachakra.' The Brahmanas then said, 'Go ye this very day to the
abode of Drupada in the country of the Panchalas. A great Swayamvara
takes place there, on which a large sum of money will be spent. We also
are proceeding thither. Let us all go together. Extraordinary festivities
will take place (in Drupada's abode). The illustrious Yajnasena,
otherwise called Drupada, had a daughter risen from the centre of the
sacrificial altar. Of eyes like lotus-petals and of faultless features
endued with youth and intelligence, she is extremely beautiful. And the
slender-waisted Draupadi of every feature perfectly faultless, and whose
body emitteth a fragrance like unto that of the blue lotus for two full
miles around, is the sister of the strong-armed Dhrishtadyumna gifted
with great prowess--the (would-be) slayer of Drona--who was born with
natural mail and sword and bow and arrows from the blazing fire, himself
like unto the second Fire. And that daughter of Yajnasena will select a
husband from among the invited princes. And we are repairing thither to
behold her and the festivities on the occasion, like unto the festivities
of heaven. And to that Swayamvara will come from various lands kings and
princes who are performers of sacrifices in which the presents to the
Brahmanas are large: who are devoted to study, are holy, illustrious, and
of rigid vows; who are young and handsome; and who are mighty
car-warriors and accomplished in arms. Desirous of winning (the hand of)
the maiden those monarchs will all give away much wealth and kine and
food and other articles of enjoyment. And taking all they will give away
and witnessing the Swayamvara, and enjoying the festivities, we shall go
wheresoever we like. And there will also come unto that Swayamvara, from
various countries, actors, and bards singing the panegyrics of kings, and
dancers, and reciters of Puranas, and heralds, and powerful athletes. And
beholding all these sights and taking what will be given away to
illustrious ones, ye will return with us. Ye are all handsome and like
unto the celestials! Beholding you, Krishna may, by chance, choose some
one amongst you superior to the rest. This thy brother of mighty arms and
handsome and endued with beauty also, engaged in (athletic) encounters,
may, by chance, earn great wealth.'

"On hearing these words of the Brahmanas, Yudhishthira replied, 'Ye
Brahmanas, we will all go with you to witness that maiden's
Swayamvara--that excellent jubilee.'"



SECTION CLXXXVII

(Swayamvara Parva continued)

"Vaisampayana said, 'Thus addressed by the Brahmanas, the Pandavas, O
Janamejaya, proceeded towards the country of the southern Panchalas ruled
over by the king Drupada. And on their way those heroes beheld the
illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless.
And duly saluting the Rishi and saluted by him, after their conversation
was over, commanded by him they proceeded to Drupada's abode. And those
mighty chariot-fighters proceeded by slow stages staying for some time
within those beautiful woods and by fine lakes that they beheld along
their way. Devoted to study, pure in their practices, amiable, and
sweet-speeched, the Pandavas at last entered the country of the
Panchalas. And beholding the capital, as also the fort, they took up
their quarters in the house of a potter, Adopting the Brahmanical
profession, they began to lead an eleemosynary life. And no men
recognised those heroes during their stay in Drupada's capital.

"Yajnasena always cherished the desire of bestowing his daughter on
Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody.
And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very
stiff bow to be made that was incapable of being bent by any except
Arjuna. Causing some machinery to be erected in the sky, the king set up
a mark attached to that machinery. And Drupada said, 'He that will string
this bow and with these well-adorned arrows shoot the mark above the
machine shall obtain my daughter.'

"Vaisampayana continued, 'With these words king Drupada proclaimed the
Swayamvara. On hearing of them, O Bharata, the kings of other lands came
to his capital. And there came also many illustrious Rishis desirous of
beholding the Swayamvara. And there came also, O king, Duryodhana and the
Kurus accompanied by Kama. There also came many superior Brahmanas from
every country. And the monarchs who came there were all received with
reverence by the illustrious Drupada. Desirous of beholding the
Swayamvara, the citizens, roaring like the sea, all took their seats on
the platforms that were erected around the amphitheatre. The monarch
entered the grand amphitheatre by the north-eastern gate. And the
amphitheatre which itself had been erected on an auspicious and level
plain to the north-east of Drupada's capital, was surrounded by beautiful
mansions. And it was enclosed on all sides with high walls and a moat
with arched doorways here and there. The vast amphitheatre was also
shaded by a canopy of various colours. And resounding with the notes of
thousands of trumpets, it was scented with black aloes and sprinkled all
over with water mixed with sandal-paste and decorated with garlands of
flowers. It was surrounded with high mansions perfectly white and
resembling the cloud-kissing peaks of Kailasa. The windows of those
mansions were covered with net works of gold; the walls were set with
diamonds and precious costly carpets and cloths. All those mansions
adorned with wreaths and garlands of flowers and rendered fragrant with
excellent aloes, were all white and spotless, like unto the necks of
swans. And the fragrance therefrom could be perceived from the distance
of a Yojana (eight miles). And they were each furnished with a hundred
doors wide enough to admit a crowd of persons; they were adorned with
costly beds and carpets, and beautified with various metals; they
resembled the peaks of the Himavat. And in those seven-storied houses of
various sizes dwelt the monarchs invited by Drupada whose persons were
adorned with every ornament and who were possessed with the desire of
excelling one another. And the inhabitants of the city and the country
who had come to behold Krishna and taken their seats on the excellent
platforms erected around, beheld seated within those mansions those lions
among kings who were all endued with the energy of great souls. And those
exalted sovereigns were all adorned with the fragrant paste of the black
aloe. Of great liberality, they were all devoted to Brahma and they
protected their kingdoms against all foes. And for their own good deeds
they were loved by the whole world.

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We do not know the women's names, but their voices are quite distinct. All are pregnant. But while the first woman awaits the birth of her baby with a moon-like serenity, the other two are not so lucky. One, whose previous pregnancies have failed to go to term, is experiencing a heartbreaking late miscarriage; the other is a young student whose accidental pregnancy will end in her child being put up for adoption.

Sylvia Plath's only play was never intended for the stage, being broadcast instead on BBC radio in August 1962. Less than six months later, Plath killed herself, but not before the burst of astonishing creative energy that produced her extraordinary, terrifying Ariel poems.

Anyone who knows Plath's poetry will see the connection between Three Women and Plath's subsequent poems, particularly in the way she talks about the agony of childbirth, the rush of love for this tiny alien being, and both the wonder and wounded rawness of motherhood. It is a beautiful piece, full of startling imagery that draws you in through the sheer intensity of its femaleness, and because it so precisely articulates the emotions that are often thought but seldom voiced by women - certainly not in the early 1960s - about men, motherhood and our relationship to our bodies.

It's been 20 years since there has been an attempt at a professional stage version and - in a theatre world that happily accepts the poetic offerings of Sarah Kane and Debbie Tucker Green, or the staged possibilities of The Waves, one of Plath's own inspirations for the piece, I see no reason why it shouldn't be brought to life. Sadly, it doesn't breathe here, in a production by Robert Shaw that is clearly a labour of love, but which never finds a way to give the internal a physical reality. Plath's poetry, like most babies, is more robust than it appears - and won't break if treated with a little less reverence and considerably more grit.

Instead, what we are offered is tinkling piano music, mournful mood lighting, an innocuous pale setting, as well as three perfectly good but indisputably ladylike performances that capture none of the wounded redness of Plath's poetry, and do her the disservice of making her sound bleached and somewhat prissy. It's a pity. What might have been a wonder ends up a mere curiosity.

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