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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






SECTION CXC

"Bhishma said, 'Then all those ascetics (that dwell in Vatsabhumi),
beholding the princess of Kasi firmly resolved on ascetic austerities,
dissuaded her and enquired of her, saying, 'What is thy business?' Thus
addressed, the maiden answered those ascetics, old in ascetic penances,
saying, 'Expelled I have been by Bhishma, prevented by him from the
virtue that would have been mine by living with a husband! My observance
of this vow is for his destruction and not for the sake of regions of
bliss, ye that are endued with wealth of asceticism! Having compassed the
death of Bhishma, peace will be mine. Even this is my resolve. He for
whom mine hath been this state of continuous grief, he for whom I have
been deprived of the region that would have been mine if I could obtain a
husband, he for whom I have become neither woman nor man, without slaying
in battle that son of Ganga I will not desist, ye that are endued with
wealth of asceticism. Even this that I have said is the purpose that is
in my heart. As a woman, I have no longer any desire. I am, however,
resolved to obtain manhood, for I will be revenged upon Bhishma. I should
not, therefore, be dissuaded by you.' Unto them she said these words
repeatedly. Soon, the divine lord of Uma, bearing the trident, showed
himself in his own form unto that female ascetic in the midst of those
great Rishis. Being asked to solicit the boon she wished, she begged of
the deity my defeat. Thou shalt slay him,--were the words the god said
unto that lady of great force of mind. Thus assured, the maiden, however,
once more said unto Rudra, 'How can it happen, O god, that being a woman
I shall yet be able to achieve victory in battle. O lord of Uma, as a
woman, my heart is quite stilled. Thou hast, however, promised me, O lord
of creatures, the defeat of Bhishma. O lord, having the bull for thy
mount, act in such a way that promise of thine may become true, that
encountering Bhishma, the son of Santanu, in battle I may be able to slay
him.' The god of gods, having the bull for his symbol, then said unto
that maiden, 'The words I have uttered cannot be false. O blessed lady,
true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou
shalt also remember all the incidents (of this life) even when thou shalt
obtain a new body. Born in the race of Drupada, thou shalt become a
Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt
be well-skilled in battle. O blessed lady, all that I have said will be
true. Thou shalt become a man at the expiration of sometime (from thy
birth)!' Having said so, the god of gods, called also Kapardin, having
the bull for his symbol, disappeared then and there, in the very sight of
those Brahmanas. Upon this, that faultless maiden of the fairest
complexion, the eldest daughter of the king of Kasi, procuring wood from
that forest in the very sight of those great Rishis, made a large funeral
pyre on the banks of the Yamuna, and having set fire to it herself,
entered that blazing fire, O great king, with a heart burning with wrath,
and uttering, O king, the words,--(I do so) for Bhishma's destruction!'"



SECTION CXCI

"Duryodhana said, 'Tell me, O grandsire, how Sikhandin, O Ganga's son,
having before been born a daughter, afterwards became a man, O foremost
of warriors.'

"Bhishma said, 'O great king, the eldest and beloved queen of king
Drupada was, O monarch, childless (at first). During those years, king
Drupada, O monarch, paid his adoration to the god Sankara for the sake of
offspring, resolving in his mind to compass my destruction and practising
the austerest of penances. And he begged Mahadeva, saying, 'Let a son,
and not a daughter, be born unto me. I desire, O god, a son for revenging
myself upon Bhishma.' Thereupon, that god of gods said unto him, 'Thou
shalt have a child who will be a female and male. Desist, O king, it will
not be otherwise.' Returning then to his capital, he addressed his wife,
saying, 'O great goddess, great hath been the exertion made by me.
Undergoing ascetic austerities, I paid my adorations to Siva, and I was
told by Sambhu that my child becoming a daughter (first) would
subsequently become a male person. And though I solicited him repeatedly,
yet Siva said,--This is Destiny's decree. It will not be otherwise. That
which is destined must take place!' Then that lady of great energy, the
queen of king Drupada, when her season came, observing all the
regulations (about purity), approached Drupada. And in due time the wife
of Prishata conceived, agreeably to Destiny's decree, as I was informed,
O king, by Narada. And that lady, of eyes like lotus-petals, continued to
hold the embryo in her womb. And, O son of Kuru's race, the mighty-armed
king Drupada, from paternal affection, attended to every comfort of that
dear wife of his. And, O Kaurava, the wife of that lord of earth, the
royal Drupada, who was childless, had all her wishes gratified. And in
due time, O monarch, that goddess, the queen of Drupada, gave birth to a
daughter of great beauty. Thereupon, the strong-minded wife of that king,
the childless Drupada, gave out, O monarch, that the child she had
brought forth was a son. And then king Drupada, O ruler of men, caused
all the rites prescribed for a male child to be performed in respect of
that misrepresented daughter, as if she were really a son. And saying
that the child was a son, Drupada's queen kept her counsels very
carefully. And no other man in the city, save Prishata, knew the sex of
that child. Believing these words of that deity of unfading energy, he
too concealed the real sex of his child, saying,--She is a son. And, O
king, Drupada caused all the rites of infancy, prescribed for a son, to
be performed in respect of that child, and he bestowed the name of
Sikhandin on her. I alone, through my spies and from Narada's words, knew
the truth, informed as I previously was of the words of the god and of
the ascetic austerities of Amva!'"



SECTION CXCII

"Bhishma said, 'Drupada, O chastiser of foes, bestowed great attention on
everything in connection with that daughter of his, teaching her writing
and painting and all the arts. And in arrows and weapons that child
became a disciple of Drona. And the child's mother, of superior
complexion, then urged the king (her husband) to find, O monarch, a wife
for her, as if she were a son. Then Prishata, beholding that daughter of
his to have attained the full development of youth and assured of her sex
began to consult with his queen. And Drupada said, 'This daughter of mine
that so enhanceth my woe, hath attained her youth. Concealed, however,
she hath hitherto been by me at the words of the trident-bearing deity!'
The queen replied, 'That, O great king, can never be untrue! Why, indeed,
would the Lord of the three worlds say that would not occur? If it
pleases thee, O king, I will speak, and listen to my words, and, O son of
Prishata's race, having listened to me, follow thy own inclination! Let
the wedding of this child with a wife be caused to be performed
carefully. The words of that god will be true. This is my certain
belief!' Then that royal couple, having settled their resolution of that
affair, chose the daughter of the king of the Dasarnakas as their son's
wife. After this, the royal Drupada, that lion among kings, having
enquired about the purity of descent, of all the rulers of the earth,
selected the daughter of the king of Dasarnakas for wife to Sikhandin.
He, who was called the king of the Dasarnakas was named Hiranyavarman;
and he gave away his daughter to Sikhandin. And Hiranyavarman, the king
of the Dasarnakas, was a powerful monarch, incapable of being easily
vanquished. Incapable of being resisted, that high-souled monarch
possessed a large army. And sometimes after the wedding, the daughter of
Hiranyavarman, O best of monarchs, attained her youth while the daughter
of Drupada also had attained hers. And Sikhandin, after marriage, came
back to Kampilya. And the former soon came to know that the latter was a
woman like herself. And the daughter of Hiranyavarman, having ascertained
that Sikhandin was really a woman, bashfully represented unto her nurses
and companions everything about the so-called son of the king of the
Panchalas. Then, O tiger among kings, those nurses of the Dasarnakas
country were filled with great grief and sent emissaries unto their king.
And those emissaries represented unto the king of the Dasarnakas
everything about the imposture that had taken place. And, thereupon, the
king of the Dasarnakas was filled with wrath. Indeed, O bull of the
Bharata race, Hiranyavarman, hearing the news after the expiry of a few
days was much afflicted with wrath. The ruler of the Dasarnakas then,
filled with fierce wrath, sent a messenger to Drupada's abode. And the
messenger of king Hiranyavarman, having alone approached Drupada, took
him aside and said unto him in private, 'The king of the Dasarnakas, O
monarch, deceived by thee and enraged, O sinless one, at the insult thou
hast offered him, hath said these words unto thee,--Thou hast humiliated
me! Without doubt it was not wisely done by thee! Thou hadst, from folly,
solicited my daughter for thy daughter! O wicked one, reap now the
consequence of that act of deception' I will now slay thee with all thy
relatives and advisers! Wait a little!'"



SECTION CXCIII

"Bhishma said, 'Thus addressed, O king, by that messenger, king Drupada,
like a thief caught (in the act), could not speak. He exerted himself
greatly, by sending sweet-speeched emissaries with his own instruction to
them, saying,--This is not so,--in order to pacify his brother. King
Hiranyavarman, however, ascertaining once again, that the child of the
king of the Panchalas was really a daughter, issued out of his city
without losing any time. He then sent messages unto all his powerful
friends about that deception practised on his daughter, of which he had
heard from her nurses. Then, that best of kings, having mustered a large
army, resolved, O Bharata, to march against Drupada. Then, O monarch,
king Hiranyavarman held a consultation with his ministers about the ruler
of the Panchalas. And it was settled among those high-souled kings that
if, O monarch, Sikhandin was really a daughter, they should bind the
ruler of the Panchalas and drag him from his city, and installing another
king over the Panchalas they should slay Drupada with Sikhandin. Taking
that to be the fixed resolution (of all whom he had summoned) king
Hiranyavarman once more sent an envoy to the descendant of Prishata,
saying 'I will slay thee, be calm.'

"Bhishma continued, 'King Drupada was not naturally courageous. In
consequence, again, of that offence of his, he became filled with fear.
Sending his envoys again to the ruler of the Dasarnakas, king Drupada,
afflicted with grief, approached his wife and took counsel with her. And
possessed with great fright and with heart afflicted with grief, the king
of the Panchalas said unto his favourite wife, the mother of Sikhandin,
these words, 'My powerful brother, king Hiranyavarman, having mustered a
large force, is coming towards me in anger. Fools that we both are, what
are we now to do in respect of this our daughter? Thy son, Sikhandin,
hath been suspected to be a daughter. Under this suspicion, Hiranyavarman
with his allies and followed by his army wisheth to slay me thinking that
he hath been received by me! O thou of beautiful hips, tell us now what
is true or false in this, O beautiful lady! O blessed lady, hearing from
thee first, I will settle how to act. I am very much endangered and this
child, Sikhandin, also is equally so. Indeed, O queen, O lady of the
fairest complexion, thou too art threatened with danger! For the relief
of all, tell me who asketh thee what the truth is! O thou of beautiful
hips and sweet smiles, hearing what thou hast to say I shall act
suitably. Although I have been deceived by thee as to the duties I owe
towards a son, yet, O beautiful lady, from kindness I will act towards
you both in a suitable manner. Therefore, do not fear, nor let this
daughter of thine fear anything. Indeed, I have deceived the king of the
Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so
that all may yet turn up well!' Indeed, although the king knew
everything, yet he addressed his wife in the presence of others in this
way, to proclaim his own innocence before others. His queen then answered
him in the following words.'"



SECTION CXCIV

"Bhishma said. 'Then, O mighty-armed king, Sikhandin's mother represented
unto her lord the truth about her daughter, Sikhandin. And she said,
'Childless, O great king, as I was, from fear of my co-wives, when
Sikhandini, my daughter, was born, I represented unto you that it was a
son! For thy love of me, thou also hadst corroborated it, and, O bull
among kings, thou hadst performed all the rites prescribed for a son in
respect of this daughter of mine! Thou then didst marry her, O king, to
the daughter of the king of the Dasarnakas. I also approved of this act,
remembering the words of the (great) god! Indeed, I did not prevent it,
remembering the words of Siva,--Born a daughter, she will become a son!'
Hearing all this, Drupada, otherwise called Yajnasena, informed all his
counsellors of these facts. And, O monarch, the king then took counsel
with ministers for the proper protection of his subjects (from the
would-be invader). Although he had himself deceived the king of the
Dasarnakas, yet giving it out that the alliance he had made was proper,
he began to settle his plans with undivided attention. King Drupada's
city was, O Bharata, naturally well-protected. Yet at the advent of
danger, O monarch, they began to protect it all the more carefully and
fortify it (with defensive works). The king, however, with his queen, was
greatly afflicted, thinking of how a war might not take place with his
brother. Reflecting on this, he began to pay his adorations to the gods.
His respected wife, beholding him relying on the god and paying his
adorations to them, than addressed him, O king, and said, 'Homage to the
gods is productive of benefits! It is, therefore, approved by the
righteous. What shall I say, again, of those that are sunk in an ocean of
distress? Therefore, pay homage to those that are thy superiors and let
all the gods also be worshipped, making large presents the while (unto
the Brahmanas)! Let oblations be poured on the fire for pacifying the
ruler of the Dasarnakas. O lord, think of the means by which, without a
war, thou mayst be able to pacify thy brother! Through the grace of the
gods all this will happen. For the preservation of this city, O thou of
large eyes, thou hast taken counsel with thy ministers. Do all, O king,
that those counsels seem to indicate, for reliance on the gods, when
supported by human exertion, always, O king, leadeth to success, If these
two do not go hand-in-hand, success becometh unattainable. Therefore,
with all thy advisers, make such arrangements in thy city as are proper,
and pay homage, O monarch, as thou pleasest, to the gods.' While husband
and wife were conversing with each other thus, both filled with grief,
their helpless daughter, Sikhandini, was filled with shame. She then
reflected, saying, 'It is for me that these two are plunged into grief!'
Thinking so, she resolved upon putting an end to her own life. Having
formed this determination, she left home, filled with heavy sorrow, and
went into a dense and solitary forest that was the haunt, O king, of a
very formidable Yaksha called Sthunakarna. From fear of that Yaksha men
never went into that forest. And within it stood a mansion with high
walls and a gateway, plastered over with powdered earth, and rich with
smoke bearing the fragrance of fried paddy. Entering that mansion,
Sikhandini, the daughter of Drupada, O king, began to reduce herself by
foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who
was endued with kindness, showed himself unto her. And he enquired of
her, saying, 'For what object is this endeavour of thine? I will
accomplish it, tell me without delay!' Thus asked, the maiden answered
him, repeatedly saying, 'Thou art unable to accomplish it!' The Guhyaka,
however, rejoined, without a moment's delay, saying, 'Accomplish it I
will! I am a follower of the Lord of treasures, I can, O princess, grant
boons! I will grant thee even that which cannot be given! Tell me what
thou hast to say!' Thus assured, Sikhandini represented in detail
everything that had happened, unto that chief of Yakshas called
Sthunakarna. And she said, 'My father, O Yaksha, will soon meet with
destruction. The ruler of the Dasarnakas marcheth against him in rage.
That king eased in golden mail is endued with great might and great
courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed,
thou hast already pledged thyself to relieve my distress! Through thy
grace, O Yaksha, I would become a perfect man! As long as that king may
not depart from my city, so long, O great Yaksha, show me grace, O
Guhyaka!'"



SECTION CXCV

"Bhishma said, 'Hearing, O bull of Bharata's race, those words of
Sikhandini, afflicted by destiny, that Yaksha, said after reflecting in
his mind, these words, 'Indeed, it was ordained to be so, and, O Kaurava,
it was ordained for my grief!' The Yaksha said, 'O Blessed lady, I will
certainly do what thou wishest! Listen, however, to the condition I make.
For a certain period I will give thee my manhood. Thou must, however,
come back to me in due time. Pledge thyself to do so! Possessed of
immense power, I am a ranger of the skies, wandering at my pleasure, and
capable of accomplishing whatever I intend. Through my grace, save the
city and thy kinsmen wholly! I will bear thy womanhood, O princess!
Pledge thy truth to me, I will do what is agreeable to thee!' Thus
addressed, Sikhandini said unto him, 'O holy one of excellent vows, I
will give thee back thy manhood! O wanderer of the night, bear thou my
womanhood for a short time! After the ruler of the Dasarnakas who is
cased in a golden mail will have departed (from my city) I will once more
become a maiden and thou wilt become a man!'

"Bhishma continued, 'Having said this (unto each other), they both. O
king, made a covenant, and imparted unto each other's body their sexes.
And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini
obtained the blazing form of the Yaksha. Then, O king, Sikhandini of
Panchala's race, having obtained manhood, entered his city in great joy
and approached his father. And he represented unto Drupada everything
that had happened. And Drupada, bearing it all became highly glad. And
along with his wife the king recollected the words of Maheswara. And he
forthwith sent, O king, messenger unto the ruler of the Dasarnakas,
saying, 'This my child is a male. Let it be believed by thee!' The king
of the Dasarnakas meanwhile, filled with sorrow and grief, suddenly
approached Drupada, the ruler of the Panchalas. And arrived at Kampilya,
the Dasarnaka king despatched, after paying him proper honours, an envoy
who was one of the foremost of those conversant with the Vedas. And he
addressed the envoy, saying, 'Instructed by me, O messenger, say unto
that worst of kings the ruler of the Panchalas, these words,--viz., O
thou of wicked understanding, having selected my daughter as a wife for
one who is thy daughter, thou shalt today, without doubt, behold the
fruit of that act of deception.' Thus addressed and despatched by him, O
best of kings, the Brahmana set out for Drupada's city as Dasarnaka's
envoy. And having arrived at the city, the priest went unto Drupada's
presence. The king of the Panchalas then, with Sikhandin, offered the
envoy, O king, a cow and honey. The Brahmana, however, without accepting
that worship, said unto him these words that had been communicated
through him by the brave ruler of the Dasarnakas who was cased in a
golden mail. And he said, 'O thou of vile behaviours, I have been
deceived by thee through thy daughter (as the means)! I will exterminate
thee with thy counsellors and sons and kinsmen!' Having, in the midst of
his counsellors, been made by that priest to hear those words fraught
with censure and uttered by the ruler of the Dasarnakas, king Drupada
then, O chief of Bharata's race, assuming a mild behaviour from motives
of friendship, 'said, The reply to these words of my brother that thou
hast said unto me, O Brahmana, will be carried to that monarch by my
envoy!' And king Drupada then, sent unto the high-souled Hiranyavarman a
Brahmana learned in the Vedas as his envoy. And that envoy, going unto
king Hiranyavarman, the ruler of the Dasarnakas, said unto him, 'O
monarch, the word that Drupada had entrusted him with.' And he said,
'This my child is really a male. Let it be made clear by means of
witness! Somebody has spoken falsely to thee. That should not be
believed!' Then the king of the Dasarnakas, having heard the words of
Drupada, was filled with sorrow and despatched a number of young ladies
of great beauty for ascertaining whether Sikhandin was a male or female.
Despatched by him, those ladies, having ascertained (the truth) joyfully
told the king of the Dasarnakas everything, viz., that Sikhandin, O chief
of the Kurus, was a powerful person of the masculine sex. Hearing that
testimony, the ruler of the Dasarnakas was filled with great joy, and
wending then unto his brother Drupada, passed a few days with him in joy.
And the king, rejoiced as he was, gave unto Sikhandin much wealth, many
elephants and steeds and kine. And worshipped by Drupada (as long as he
stayed), the Dasarnaka king then departed, having rebuked his daughter.
And after king Hiranyavarman, the ruler of the Dasarnakas had departed in
joy and with his anger quelled, Sikhandin began to rejoice exceedingly.
Meanwhile, sometime after (the exchange of sexes had taken place) Kuvera,
who was always borne on the shoulders of human beings, in course of a
journey (through the earth), came to the abode of Sthuna. Staying (in the
welkin) above that mansion, the protector of all the treasures saw that
the excellent abode of the Yaksha Sthuna was well-adorned with beautiful
garland of flowers, and perfumed with fragrant roots of grass and many
sweet scents. And it was decked with canopies, and scented incense. And
it was also beautiful with standards and banners. And it was filled with
edibles and drink of every kind. And beholding that beautiful abode of
the Yaksha decked all over, and filled also with garlands of jewels and
gems and perfumed with the fragrance of diverse kinds of flowers, and
well-watered, and well-swept, the lord of the Yakshas addressed the
Yakshas that followed him, saying, 'Ye that are endued with immeasurable
prowess, this mansion of Sthuna is well-adorned! Why, however, doth not
that wight of wicked understanding come to me? And since that
wicked-souled one, knowing I am here, approacheth me not, therefore, some
severe punishment should be inflicted on him! Even this is my intention!'
Hearing these words of his, the Yakshas said, 'O king, the royal Drupada
had a daughter born unto him, of the name of Sikhandini! Unto her, for
some reason, Sthuna had given his own manhood, and having taken her
womanhood upon him, he stayeth within his abode having become a woman!
Bearing as he doth a feminine form, he doth not, therefore, approach thee
in shame! It is for this reason, O king, that Sthuna cometh not to thee!
Hearing all this, do what may be proper!' Let the car be stopped here!
Let Sthuna be brought to me,--were the words that the lord of the Yakshas
uttered, and repeatedly said,--I will punish him!--Summoned then by the
Lord of Yakshas, Sthuna bearing a feminine form came thither, O king, and
stood before him in shame. Then, O thou of Kuru's race, the giver of
wealth cursed him in anger, saying, 'Ye Guhyakas, let the femininity of
the wretch remain as it is!' And the high-souled lord of the Yakshas also
said, 'Since humiliating all the Yakshas, thou hast, O thou of sinful
deeds, given away thy own sex to Sikhandini and taken from her, O thou of
wicked understanding, her femininity,--since, O wicked wretch, thou hast
done what hath never been done by anybody,--therefore from this day, thou
shalt remain a woman and she shall remain a man!' At these words of his,
all the Yakshas began to soften Vaisravana for the sake of Sthunakarna
repeatedly saying, 'Set a limit to thy curse!' The high-souled lord of
the Yakshas then said unto all these Yakshas that followed him, from
desire of setting a limit to his curse, these words, viz.,--After
Sikhandin's death, ye Yakshas, this one will regain his own form!
Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety!
Having said this, the illustrious and divine king of the Yakshas,
receiving due worship, departed with all his followers who were capable
of traversing a great distance within the shortest space of time. And
Sthuna, with that curse pronounced on him, continued to live there. And
when the time came, Sikhandin without losing a moment came unto that
wanderer of the night. And approaching his presence he said, It have come
to thee, O holy one!' Sthuna then repeatedly said unto him, 'I am pleased
with thee!' Indeed, beholding that prince return to him without guile,
Sthuna told Sikhandin everything that had happened. Indeed, the Yaksha
said, 'O son of a king, for thee I have been cursed by Vaisravana. Go
now, and live happily amongst men as thou choosest. Thy coming here and
the arrival of Pulastya's son were, I think, both ordained from
beforehand. All this was incapable of being prevented!'

Copyright (c) 2007. bestextbooks.com. All rights reserved.

Beatrix Potter - "The Tale of Squirrel Nutkin"

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Hannah More - "Stories for the Young"

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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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