Michael Billenkamp

The cycle of revenge and retribution is endless. Every drop of blood spilt has to be atoned for with more. Everyone thinks they have the law and the will of the gods on their side and this conviction drives them on to commit new injustices. This is the spiral of violence that grips the ruling house of the Atrides in Aeschylus’s «Agamemnon», the first part of his trilogy «The Oresteia».

In June 1816 the «Medusa», the fastest frigate of its time, sets to sea. Its destination is Saint-Louis in Senegal. There are two hundred and forty people on board – besides the sailors, most of them are soldiers, but they also include the colony’s Governor and his family together with priests, teachers, doctors and engineers. Two days’ journey from their destination the ship runs aground on a sandbank and splits. As there is not enough room for everyone in the lifeboats, a raft is cobbled together for the lifeboats to tow on shore. But as soon as they set off, the rudderless and heavily overloaded raft is left behind by the boats on which the dignitaries are rescuing themselves. Of one hundred and seventeen men only fifteen will survive. Many of them will fall victim to their own comrades because the few goods they were able to save – barrels of wine, sodden biscuits, a few weapons and valuables – are as heavily fought over as the power the make decisions about possible rescue measures.

Elisabeth Gärtner, a retired architect, has only one more wish: she wants to die. Her beloved husband died of cancer three years ago and without him life has no meaning for her any more. A drug that would allow her to die of her own volition has been refused her. Now the Ethics Council must make a decision on her case. Expert witnesses from the fields of law, medicine and theology argue over the question:  Does a human being have a right to determine their own death? Are doctors allowed to help someone commit suicide? And who do our lives actually belong to? To us? To the state? Or to God?

It takes the physical pain of cancer to break through Fritz Zorn’s protective shell of a cultivated «insensitivity of the soul». It is not until he is in danger of dying that his resistance awakens against not being allowed to live: «I am young and rich and educated: and I am unhappy, neurotic and alone.» With these words the Swiss author Fritz Zorn opens his reckoning with this background, family and education. However: his contemplation of death is a contemplation of freedom. The art of dying liberates the individual from all subjugation and compulsion and by accepting one’s own finality it offers the possibility of seeing oneself as part of an overarching process of transformation.

No other play by Heinrich von Kleist inspires quite so many superlatives as «Käthchen of Heilbronn». It is not only the most successful, but also the most romantic, the most fairy tale-like and at the same time the most mysterious play that he wrote.

After fifteen years in exile, Orestes returns incognito to his home city of Argos – the same city in which his father Agamemnon was murdered by his wife Clytemnestra and her lover Aegisthus on his victorious return from Troy. However, desire for revenge is not the reason for his spontaneous homecoming – it is the rumour of a mysterious plague of flies. When his sister Electra persuades him to stay, it gradually dawns on him that Clytemnestra and Aegisthus are not only cruelly oppressing the people, they have also implicated him in Agamemnon’s murder. Only then does Orestes decide to take action.

When Goethe set «Götz von Berlichingen» down on paper in 1771 in a true writing frenzy, the 22-year-old writer was still a complete unknown. This came to an abrupt end with the publication of «Götz», as suddenly the young poet was being talked about everywhere. Goethe’s early work is a powerful stage epic with over fifty locations, several plots running in parallel and a huge cast of characters. What is more: Goethe dispensed with all the customary conventions that 18^th century drama had been using up to that point.

Imagine that you haven’t been born yet. And imagine too that your whole life so far is unimportant. Just like all the opportunities you might have missed or bad decisions you might have made. Leave it all behind you. In «Now or Never» we are going to make a completely fresh start!