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Fathers and Sons at the Abbey Theatre demonstrates how the literary archetype of the clash between fathers and sons and the subsequent depiction of anti-oedipal figures become a major concern for the playwrights writing in a specific and crucial moment of Irish history (1904-1938). The father can be conceived both as a historical / political metaphor as well as a real father in a specific historical and social context. The classical models employed as theoretical tools to nuance the argument--Laius and Oedipus, Ulysses and Telemachus, Aeneas and Anchises, Priam and Hector, Hector and Astyanax--are challenged by the Christian example of Abraham and Isaac, subversively adjusted by Yeats to provide a tragic reading of post-colonial Ireland. All of these pairings provide archetypes for the understanding of complex personal and familial dynamics. The book takes into consideration not only the most famous figures of the Irish National Theatre--as W.B. Yeats, J.M. Synge, Augusta Gregory, and Sean O?Casey?but also overlooked authors such as T.C. Murray, Padraic Colum, Paul Vincent Carroll, Lennox Robinson, Denis Johnston, George Shiels, St. John Ervine, Teresa Deevy. Many commentators have written about the playwrights of the Abbey Theatre, mainly focusing on politics, social classes, Irish identity, cultural issues, and linguistic aspects: no thorough analysis of the clash between generations has been published so far. Those who have tackled the issue have devoted their attention to a single author, or to a single aspect; this study aims to demonstrate that the repeated occurrence of anti-oedipal figures and of the archetype of the clash between fathers and sons?a clear manifestation of the need of emancipation from oppressive authorities and of change in Irish society?must be read as a common phenomenon and as a shared concern. The book is written for people interested in Irish studies, post-colonial studies, and theatre studies.
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Many of the tales in this book were told me by one Paddy Flynn, a little bright-eyed old man, who lived in a leaky and one-roomed cabin in the village of Ballisodare, which is, he was wont to say, "the most gentle"Ñwhereby he meant faeryÑ"place in the whole of County Sligo." Others hold it, however, but second to Drumcliff and Drumahair. The first time I saw him he was cooking mushrooms for himself; the next time he was asleep under a hedge, smiling in his sleep. He was indeed always cheerful, though I thought I could see in his eyes (swift as the eyes of a rabbit, when they peered out of their wrinkled holes) a melancholy which was well-nigh a portion of their joy; the visionary melancholy of purely instinctive natures and of all animals. And yet there was much in his life to depress him, for in the triple solitude of age, eccentricity, and deafness, he went about much pestered by children. It was for this very reason perhaps that he ever recommended mirth and hopefulness. He was fond, for instance, of telling how Collumcille cheered up his mother. "How are you to-day, mother?" said the saint. "Worse," replied the mother. "May you be worse to-morrow," said the saint. The next day Collumcille came again, and exactly the same conversation took place, but the third day the mother said, "Better, thank God." And the saint replied, "May you be better to-morrow." He was fond too of telling how the Judge smiles at the last day alike when he rewards the good and condemns the lost to unceasing flames. He had many strange sights to keep him cheerful or to make him sad. I asked him had he ever seen the faeries, and got the reply, "Am I not annoyed with them?" I asked too if he had ever seen the banshee. "I have seen it," he said, "down there by the water, batting the river with its hands."