Origins in Greece
The questions of how and why tragedy came into being and of the bearing of its origins on its development in subsequent ages and
cultures
have been investigated by historians, philologists, archaeologists, and anthropologists with results that are suggestive but conjectural. Even the etymology of the word
tragedy
is far from established. The most generally accepted source is the Greek
trag?idia
, or “goat-song,” from
tragos
(“goat”) and
aeidein
(“to sing”). The word could have referred either to the prize, a
goat
, that was awarded to the dramatists whose plays won the earliest competitions or to the dress (goat skins) of the performers, or to the goat that was sacrificed in the
rituals
from which tragedy developed.
In these communal celebrations, a
choric
dance
may have been the first formal element and perhaps for centuries was the principal element. A speaker was later introduced into the
ritual
, in all likelihood as an extension of the role of the priest, and
dialogue
was established between him and the dancers, who became the
chorus
in the Athenian drama. Aeschylus is usually regarded as the one who, realizing the dramatic possibilities of the
dialogue
, first added a second speaker and thus invented the form of tragedy. That so sophisticated a form could have been fully developed by a single artist, however, is scarcely credible. Hundreds of early tragedies have been lost, including some by Aeschylus himself. Of some 90 plays attributed to him, only seven have survived.
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Four
Dionysia
, or
Bacchanalia
,
feasts
of the Greek god
Dionysus
(Bacchus), were held annually in
Athens
. Since Dionysus once held place as the god of
vegetation
and the vine, and the goat was believed sacred to him, it has been conjectured that tragedy originated in
fertility
feasts to
commemorate
the harvest and the vintage and the associated ideas of the death and renewal of life. The purpose of such rituals is to exercise some influence over these vital forces. Whatever the original religious connections of tragedy may have been, two elements have never entirely been lost: (1) its high seriousness, befitting matters in which survival is at issue and (2) its involvement of the entire community in matters of ultimate and common concern. When either of these elements diminishes, when the form is overmixed with satiric, comic, or sentimental elements, or when the theatre of concern
succumbs
to the theatre of entertainment, then tragedy falls from its high estate and is on its way to becoming something else.
As the Greeks developed it, the tragic form, more than any other, raised questions about human existence. Why must
humans
suffer? Why must humans be forever torn between the seeming irreconcilable forces of good and evil, freedom and necessity, truth and deceit? Are the causes of suffering outside of oneself, in blind chance, in the evil designs of others, in the
malice
of the gods? Are its causes internal, and does one bring suffering upon oneself through
arrogance
, infatuation, or the tendency to overreach? Why is
justice
so
elusive
?