Anagnorisis - Tragedy

Tragedy

In the Aristotelian definition of tragedy, it was the discovery of one's own identity or true character (e.g. Cordelia, Edgar, Edmund, etc. in Shakespeare's King Lear) or of someone else's identity or true nature (e.g. Lear's children, Gloucester's children) by the tragic hero. In his Poetics, Aristotle defined anagnorisis as "a change from ignorance to knowledge, producing love or hate between the persons destined by the poet for good or bad fortune" (Part II: Section A.3:d. Recognition).

Shakespeare did not base his works on Aristotelian theory of tragedy, including use of hamartia, yet his tragic characters still commonly undergo anagnorisis as a result of their struggles.

Aristotle was the first writer to discuss the uses of anagnorisis, with peripeteia caused by it. He considered it the mark of a superior tragedy, as when Oedipus killed his father and married his mother in ignorance, and later learned the truth, or when Iphigeneia in Tauris realizes in time that the strangers she is to sacrifice are her brother and his friend, and refrains from sacrificing them. Aristotle considered these complex plots superior to simple plots without anagnorisis or peripeteia, such as when Medea resolves to kill her children, knowing they are her children, and does so.

Another prominent example of anagnorisis in tragedy is in Aeschylus's "The Choephoroi" ("Libation Bearers") when Electra recognizes her brother, Orestes, after he has returned to Argos from his exile, at the grave of their father, Agamemnon, who had been murdered at the hands of Clytemnestra, their mother. Electra convinces herself that Orestes is her brother with three pieces of evidence: a lock of Orestes's hair on the grave, his footprints next to the grave, and a piece of weaving which she embroidered herself. The footprints and the hair are identical to her own. Electra's awareness of her brother's presence, who is the one person who can help her by avenging the death of their father.