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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2




'Thus, O king, two persons withdrew from the battle, viz., Rohini's son
(Rama) of Vrishni's race and king Rukmi. And after Rama had set out on
his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed
thus, the sons of Pandu once more sat down for consulting with one
another. And that conclave presided over by king Yudhishthira the Just,
abounding with numerous monarchs, blazed forth like the firmament
bespangled with lesser luminaries with the moon in their midst.'"



SECTION CLX

"Janamejaya said, 'After the soldiers had been arrayed thus in order of
battle (on the field of Kurukshetra), what, O bull among Brahmanas, did
the Kauravas then do, urged as they were by destiny itself?'

"Vaisampayana said, 'After the soldiers, O bull of the Bharata race, had
been arrayed thus in order of battle, Dhritarashtra, O, king, said these
words to Sanjaya.'

"Dhritarashtra said, 'Come, O Sanjaya, tell me with the fullest details
all that hath happened in the encampment of the Kuru and the Pandava
troops. I regard destiny to be superior, and exertion useless, for
although I understand the evil consequences of war that will lead only to
ruin, still I am unable to restrain my son who rejoices in gambling and
considers deceit to be wisdom. Understanding everything, I am not yet
able to secure my own welfare. O Suta, my understanding is capable of
seeing the defects (of measures), but when I approach Duryodhana, that
understanding of mine turneth away (from that right path). When such is
the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of
one's corporeal body in battle is the laudable duty of every Kshatriya.'

"Sanjaya said, 'This question, O great king, that thou hast put, is
indeed, worthy of thee. It behoveth thee not, however, to impute entire
fault to Duryodhana only. Listen to me, O king, as I speak of this
exhaustively. That man who cometh by evil in consequence of his own
misconduct, should never impute the fault to either time or the gods. O
great king, he amongst men who perpetrateth every wicked act, deserveth
to be slain in consequence of his perpetrating those acts. Afflicted with
injuries in consequence of the match at dice, the sons of Pandu, however,
with all their counsellors quietly bore all those injuries, looking up, O
best of men, to thy face alone. Hear from me fully, O king, of the
slaughter that is about to take place in battle, of steeds and elephants
and kings endued with immeasurable energy. Hearing patiently, O thou that
art endued with great wisdom, of the destruction of the world in the
fierce battle that has been brought about, come to this conclusion and no
other, viz., that man is never the agent of his acts right or wrong.
Indeed, like a wooden machine, man is not an agent (in all he does). In
this respect, three opinions are entertained; some say that everything is
ordained by God; some say that our acts are the result of free-will; and
others say that our acts are the result of those of our past lives.
Listen then, therefore, with patience, to the evil that hath come upon
us.'"



SECTION CLXI

(Uluka Dutagamana Parva)

"Sanjaya said, 'After the high-souled Pandavas, O king, had encamped by
the side of the Hiranwati, the Kauravas also fixed their camps. And king
Duryodhana having strongly posted his troops and paid homage to all the
kings (on his side) and planted outposts and bodies of soldiers for the
protection of warriors, summoned those rulers of men, viz., Karna and
Dussasana and Sakuni, the son of Suvala, and began O Bharata, to consult
with them. And king Duryodhana, O Bharata, having (first) consulted with
Karna, and (next), O monarch, with Karna and his (own) brother Dussasana,
and Suvala's son all together, then summoned, O bull among men, Uluka and
bringing him into his presence in private, told him, O king, these words,
'O Uluka, O son of an adept at dice, repair thou unto the Pandavas and
the Somakas. And repairing thither, repeat these my words (unto
Yudhishthira) in the hearing of Vasudeva. That terrible battle between
the Kurus and the Pandavas which had been expected from a long time back
has, at last come. Those boastful words which Sanjaya brought to me, in
the midst of the Kurus and which thou hadst, with Vasudeva and thy
younger brothers, uttered in deep roar,--the time, O son of Kunti, hath
at last come for making them good. Do ye achieve, therefore, all which ye
have pledged yourselves to achieve. Unto the eldest son of Kunti thou
must say, as my words, the following, 'Virtuous as thou art, how canst
then, with all thy brothers, with the Somakas, and the Kekayas, set thy
heart upon unrighteousness? How canst thou wish the destruction of the
universe, when, as I think thou shouldst be the dispeller of the fears of
all creatures. O bull of Bharata's race, this sloka sung of old by
Prahlada when his kingdom had been wrested from him by the gods, hath
been heard by us,--Ye gods, that person whose standard of righteousness
is always up, but whose sins are always concealed is said to adopt the
behaviour of the cat (in the story).' I will here repeat to thee, O king,
this excellent story recited by Narada to my father. A wicked cat, O
king, once on a time took up his abode on the banks of the Ganges,
abandoning all work and with his hands upraised (after the manner of a
devotee). Pretending to have purified his heart, he said unto all
creatures these words, for inspiring confidence in them, viz.,--I am now
practising virtue. After a long time, all oviparous creatures reposed
trust in him, and coming unto him all together, O monarch, they all
applauded that cat. And worshipped by all feathery creatures, that
devourer of feathery creatures, regarded his purpose already
accomplished, as also the purpose of his austerities. And after some more
time, the mice went to that place. And these also all beheld him to be a
virtuous person engaged in the observance of vows, and proudly exerting
himself in a grand act. And having arrived at that settled conviction,
they entertained the following wish, O king,--'Many foes we have. Let
this one, therefore, become our maternal uncle, and let him always
protect all the old and young ones of our race. And going at last to the
cat, all of them said, 'Through thy grace we desire to roam in happiness.
Thou art our gracious shelter, thou art our great friend. For this, all
of us place ourselves under thy protection. Thou art always devoted to
virtue, thou art always engaged in the acquisition of virtue. O thou of
great wisdom, protect us, therefore, like the wielder of the thunderbolt
protecting the celestials.' Thus addressed, O king, by all the mice, the
cat answered them, saying, 'I do not see the consistency of these two,
viz., my ascetic pursuits and this protection (that I am called upon to
grant). I cannot avoid, however, doing good to you agreeably to your
request. You all, at the same time, should always obey my words. Staying
as I am in the observance of a severe vow, I am weakened by my ascetic
practices. I do not, therefore, see the means of my moving from place to
place. Ye all should, therefore, bear me hence every day to the
river-side.' Saying, 'So be it,' the mice then, O bull of Bharata's race,
made over all their old and young ones to that cat. Then that sinful
creature of wicked soul, feeding on mice, gradually became fat and of
good complexion and strong in his limbs. And thus while the mice began to
be reduced in number, the cat began to grow in vigour and strength. Then
all the mice, coming together, said unto one another, 'Our uncle is daily
growing stout, while we are being daily reduced (in number)!' Then a
certain mouse endued with wisdom, named Dindika, said, O king these words
unto the large swarm of mice gathered there, 'Go all of ye to the
river-side together. I will follow ye, accompanying our uncle.'
'Excellent, Excellent,' they said, and applauded that one of their
number. And they all did just as those words of grave import spoken by
Dindika seemed to indicate. The cat, however, not knowing all this, ate
up Dindika that day. All the mice then, without losing much time, began
to take counsel of one another. Then a very old mouse, named Kilika, said
these just words, O king, in the presence of all his kinsfolk, 'Our uncle
is not really desirous of earning virtue. He hath, like a hypocrite,
become our friend when in reality he is our enemy. Indeed, the excreta of
a creature that liveth only upon fruits and roots never containeth hair
of fur. Then again, while his limbs are growing, our number is decaying.
Besides, Dindika cannot be seen for these eight days.' Hearing these
words, the mice ran away in all directions. And that cat also of wicked
soul returned to whence he came. O thou of wicked soul, thou too art a
practiser of such feline behaviour. Thou behavest towards thy kinsmen
after the manner of the cat (in the story) towards the mice. Thy speech
is of one kind, and thy conduct is of another. Thy (devotion to)
scripture and thy peacefulness of behaviour are only for display before
men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya
and do all that one should do as such. Art thou not virtuous, O bull
among men? Acquiring the earth by means of the prowess of thy arms, make
gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy
deceased ancestors as one should. Seeking the good of that mother of
thine who hath been afflicted with distress for a series of years, dry up
her tears, and confer honours on her by vanquishing (thy foes) in battle.
Thou hadst with great abjectness, solicited only five villages. Even that
was rejected by us, for how could we bring about a battle, how could we
succeed in angering the Pandavas, was all that we sought. Remembering
that it was for thee that the wicked Vidura was driven (by us) and that
we had tried to burn you all in the house of lac, be a man now; at the
time of Krishna's setting out (from Upaplavya) for the Kuru court, thou
hadst through him communicated this message (to us), viz.,--Hear, O king,
I am prepared for either war or peace! Know, O monarch, that the hour
hath come for battle. O Yudhishthira, I have made all these preparations
in view of that. What doth a Kshatriya regard as a more estimable
accession (of good fortune) than battle? Born thou hast beer in the
Kshatriya order. Known also thou art in the world. Having obtained
weapons again from Drona and Kripa, why, O bull of the Bharata race, dost
thou rely on Vasudeva who belongeth to the same order of life as thyself
and who is, not superior to thee in might.'

'Thou must also say unto Vasudeva in the presence of the Pandavas these
words,--For thy own sake, as also for the sake of the Pandavas, withstand
me in battle to the best of thy power! Assuming once more that form which
thou hadst assumed before in the Kuru court, rush thou with Arjuna
against me (on the field)! A conjuror's tricks or illusions may
(sometimes) inspire fright. But as regards the person that stands armed
for fight, such deceptions (instead of inspiring fight) only provoke
anger! We also are competent, by our powers of illusion, to ascend to
heaven or the firmament, or penetrate into the nether region, or the city
of Indra! We also can display various forms in our own body! The great
Ordainer bringeth all creatures to subjection by a flat of His will (and
never by such conjuror's tricks)! Thou always sayest, O thou of Vrishni's
race, these words, viz.,--Causing the sons of Dhritarashtra to be slain
in battle, I will confer undisputed sovereignty on the sons of
Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst
also said, 'Know, ye Kauravas that it is with Arjuna, having me for his
second, ye have provoked hostilities!' Truthfully adhering to that
pledge, put forth thy energy for the Pandavas and fight now in battle to
the best of thy power! Show us that thou canst be a man! He is said to be
truly alive, who, having ascertained (the wight of his) foes inspireth
grief in them by resorting to true manliness! Without any reason, O
Krishna, great hath been thy fame spread in the world! It will, however,
presently be known that there are many persons, in the world that are
really eunuchs though possessed of the signs of manhood. A slave of
Kansa, especially as thou art, a monarch like me should not cover himself
in mail against thee!

'Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant,
gluttonous Bhimasena, who is even like a bull though divested of horns,
these words, viz.,--O son of Pritha, a cook thou hadst become, known by
the name of Vallabha, in the city of Virata! All this is evidence of thy
manliness! Let not the vow thou hadst made before in the midst of the
Kuru court be falsified! Let Dussasana's blood be drunk if thou art able!
O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra's
sons in battle!--The time for accomplishing it hath now come! O Bharata,
thou deservest to be rewarded in cookery! The difference, however, is
very great between dressing food and fighting! Fight now, be a man!
Indeed, thou shalt have to lie down, deprived of life, on the earth,
embracing thy mace, O Bharata! The boast in which thou hadst indulged in
the midst of thy assembly is all vain, O Vrikodara!

'Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O
Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy
reverence for Yudhishthira, and thy hatred of myself! Recall to mind the
sufferings in their entirety that Krishna had suffered!

'Next, thou must say these words of mine unto Sahadeva in the presence of
the (assembled) monarchs,--Fight in battle now, to the best of thy power!
Remember all your woes!

'Say next, from me, unto both Virata and Drupada, these words,
viz.,--Since the beginning of the creation, slaves, endued even with
great accomplishments, have never been able to fully understand their
masters. Nor have affluent kings been always able to understand their
slaves! This king deserveth no praise,--possibly, under such a belief, ye
have come against me! United together, fight ye, therefore, against me
for achieving my death, and accomplish the objects ye have in view, as
also those that the Pandavas have!

Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these
words, viz.,--The hour hath now come for thee, and thou also hast come
for thy hour! Approaching Drona in battle thou wilt know what is best for
thee! Achieve thou the business of thy friend! Accomplish that feat which
is difficult of accomplishment!

'Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words,
viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga's son
(Bhishma), will not slay thee, knowing thee to be only a female! Fight
now without any fear! Achieve in battle what canst to the best of thy
power! We desire to behold thy prowess!'

"Vaisampayana continued, 'Having said this, king Duryodhana laughed
aloud. And addressing Uluka again, he said, 'Say once more unto
Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either
vanquishing us rule thou this world, or vanquished by us lie thou down on
the field (deprived of life)! Recalling to thy mind the sufferings
occasioned by your banishment from the kingdom, the woes of your sojourn
in the woods, and 'he affliction of Krishna, be a man, O son of Pandu!
That for which a Kshatriya lady bringeth forth a son is now arrived!
Displaying, therefore, in battle, thy might, energy, courage, manliness,
and great dexterity and speed in the use of weapons, appease thy wrath!
Afflicted with woe, and dispirited and exiled (from home) for a long
time, and driven from his kingdom, who is there whose heart would not
break? Who is there, well-born, and brave, and uncovetous of other's
wealth, that would not have his wrath excited when his kingdom descending
from generation to generation is attacked? Realise in deeds those high
words that thou hadst said! One that only boasts without being able to do
anything is regarded as a worthless man by those that are good. Recover
thy kingdom and those possessions that are now owned by thy foes! Even
these two are the purposes which a person desirous of war hath in view.
Exert, therefore, thy manliness! Thou wert won (as a slave) at dice!
Krishna was caused by us to be brought into the assembly! One that
regardeth himself a man should certainly display his wrath at this! For
twelve long years hadst thou been exiled from home into the woods, and
one whole year hadst thou passed in Virata's service! Remembering the
pangs of banishment from the kingdom and of thy sojourn in the woods, as
also those which Krishna had suffered, be thou a man! Display thy wrath
towards those that repeatedly utter harsh words at thee and thy brothers!
indeed, wrath (such as that) would consist in manliness! Let thy anger,
thy might and prowess, and knowledge, and thy lightness of hand in the
use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a
man! The incantations in respect of all thy weapons have been performed.
The field of Kurukshetra is free from mire. Thy steeds are hale and
strong. Thy soldiers have received their pay. With Kesava, therefore, as
(thy) second, fight (with us)! Without encountering Bhishma as yet, why
dost thou indulge in such boasts? Like a fool, who, without having
ascended the Gandhamadana mountains, boasts (of his would-be feat), thou,
O son of Kunti, art indulging in a similar bragging, be a man! Without
having vanquished in battle the invincible Karna of the Suta race, or
Salya, that foremost of persons, or Drona, the first of all mighty
warriors and equal unto the lord of Sachi in battle, how canst thou, O
Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore
and bowmanship, he that hath crossed both those branches of learning, he
that is foremost in battle and imperturbable (as a tower), he whose might
knoweth no diminution, that commander of armies, Drona of great
effulgence,--him, O Partha, thou wishest in vain to conquer! It is never
heard that the Sumeru peak hath been crushed by the wind. Yet even the
wind will bear away Sumeru, heaven itself will fall down on the earth,
the very Yugas will be altered in respect of their course, if what thou
hast said unto me becometh true! What man is there, desirous of life, be
it Partha or any body else, who having approached that grinder of foes,
would be able to return home with sound body? What person is there,
treading upon the earth with his feet, who, encountered by Drona and
Bhishma and struck with their arrows, would escape from the battle with
life? Like a frog having its abode in a well, why art thou not able to
realise the might of this vast army of the assembled monarchs,
invincible, looking like the very celestial host, and protected by these
lords of men, as the heavenly host by the gods themselves,--protected
that is, by the kings of the East, the West, the South and the North, by
the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus
of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the
Andhras, and the Kanchis,--this host of many nations, ready for battle,
and resembling the uncrossable current of the Ganga. O thou of little
understanding, how canst thou, O fool, venture to fight with me when
stationed in the midst of my elephant-host? Thy inexhaustible quivers,
thy car given thee by Agni, and thy celestial banner, O Partha, will all,
O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging!
Why dost thou indulge in too much boast! Success in battle resulteth from
the method in which it is fought. A battle is never gained by bragging.
If, O Dhananjaya, acts in this world succeeded in consequence of
vauntings, all persons would then have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attributes of lineage. It is the Supreme Ordainer alone who by his fiat
of will maketh things (hostile) friendly subservient. For these thirteen
years, I have enjoyed sovereignty while ye were weeping. I shall continue
to rule in the same way, slaying thee with thy kinsmen. Where was thy
Gandiva then, when thou wert made slave won at stake? Where, O Falguni,
was Bhima's might then? Your deliverance then came neither from
Bhimasena, armed with mace, nor from you armed with Gandiva, but from the
faultless Krishna. It was she, the daughter to Prishata's house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors. I characterised you all as sesame
seeds without kernel. That is true. For, did not Partha (some time after)
bear a braid when living in Virata's city? In the cooking apartments of
Virata, Bhimasena was fatigued with doing the work of a cook. Even this,
O son of Pritha, is (evidence of) my manliness! Flying from an encounter
with hips and braids and waist-bands, thyself binding thy hair, wert
engaged in teaching the girls to dance? It is thus that Kshatriyas always
inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as
thy ally! Neither deception, nor conjuror's tricks, nor jugglery, can
terrify the armed man addressed for fight. On the other hand, these
provoke only his wrath. A thousand Vasudevas, a hundred Falgunis,
approaching me whose arms and weapons never go for nothing, will surely
fly away in all directions. Encounter Bhishma in combat, or strike the
hill with thy head, or cross with the aid of thy two arms alone the vast
and deep main! As regards my army, it is a veritable main with Saradwat's
son as its large fish, Vivingsati as its huge snake, Bhishma as its
current of immeasurable might, Drona as its unconquerable alligator,
Karna and Salwa and Salya its fishes and whirlpools, the ruler of the
Kamvojas its equine head emitting fire, Vrihadvala its fierce waves,
Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta
its gale, Srutayus and Hridika's son its gulfs and bays, Dussasana its
current, Sushena and Chitrayuda its water-elephants (hippopotamus) and
crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and
Sakuni its shores! When having plunged into this surging ocean with its
inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of
senses and have all thy relatives and friends slain, then will repentance
possess thy heart! Then also will thy heart turn away from the thought of
ruling the earth, like the heart of a person of impure deeds turning away
from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as
impossible as for one not possessed of ascetic merit to obtain heaven!'"



SECTION CLXII

"Sanjaya said, 'Having reached the Pandava camp, the gambler's son
(Uluka) presented himself before the Pandavas, and addressing
Yudhishthira said, 'Thou art fully conversant with what envoys say! It
behoveth thee not, therefore, to be angry with me if I repeat those words
only which Duryodhana hath instructed me to tell!'

"Hearing this, Yudhishthira said, 'Thou hast no fear., O Uluka! Tell us,
without any anxiety what are the views of the covetous Duryodhana of
limited sight!' Then in the midst and presence of the illustrious and
high-souled Pandavas, of the Srinjayas, and Krishna possessed of great
fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka
said these words.'

"Uluka said, 'Even this is what the high-souled king Duryodhana hath in
the presence of all the Kuru heroes, said unto thee! Listen to those
words, O Yudhishthira! Thou wert defeated at dice, and Krishna was
brought into the assembly! At this, a person who regardeth himself a man
would be justified in giving way to wrath! For twelve years wert thou
banished from home into the woods! For one whole year didst thou live in
Virata's service. Remembering the reason there is for wrath, thy exile,
and the persecution of Krishna, be a man, O son of Pandu! Though weak,
Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of
Dussasana! Thy weapons have been properly worshipped and their presiding
deities have been invoked! The field of Kurukshetra also is without mire.
The roads are even. Thy steeds are well-fed. Engage in battle, therefore,
on the morrow, with Kesava as thy ally! Without having yet approached
Bhishma in battle, why dost thou indulge in boasts? Like a fool that
boasteth of his intention to ascend the mountains of Gandhamadana, thou,
O son of Kunti, art indulging in a vain boast. Without having vanquished
in battle the Suta's son (Karna) who is invincible, and Salya, that
foremost of mighty persons, and that first of all warriors and equal unto
Sachi's lord himself in combat, why, O son of Pritha, dost thou wish for
sovereignty? A preceptor in both the Vedas and the bow, he hath reached
the end of both these branches of learning. Thou desirest in vain, O son
of Pritha, to vanquish that leader of troops, the illustrious Drona, who
fightest in the van, is incapable of being agitated, and whose strength
knows no diminution. Never have we heard that the mountains of Sumeru
have been crushed by the wind! But the wind will bear away Sumeru, heaven
itself will fall down on the earth, the very Yugas will be reversed if
what thou hast said unto me really taketh place! Who is there fond of
life, fighting from the back of an elephant or of a horse or from a car,
that would return home (safe and sound), after having encountered that
grinder of foes? What creature treading the earth with his feet, would
escape with life from battle, having been attacked by Drona and Bhishma,
or pierced with their terrible shafts? Like a frog within a well, why
dost thou not realise the strength of this assembled host of monarchs,
which resembleth the very celestial host, and which is protected by these
kings like the gods protecting theirs in heaven, and which, swarming with
the kings of the East, West, South, and North, with Kamvojas, Sakas,
Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas,
Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all
addressed for battle, is uncrossable like the swollen tide of Ganga? O
fool of little understanding, how wilt thou fight with me while I am
stationed in the midst of my elephant force?'

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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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