Whilst Aristophanes and El Saadawi write from two different times and societies, they express a similar message that whilst men yearn for domination and control, they can easily be manipulated when sex becomes an issue. In the case of Woman At Point Zero, Firdaus found that sex was a tool she could use to take control of her life and survive, although she fell victim to male lust. Sex is similarly portrayed as a tool in Lysistrata; the women learn that men are at their mercy when sex is denied. This is exploited to manipulate their will by enticing them with the proposition that their sexual desires will be fulfilled should the wars cease “(Myrrhine) No I won’t. Not until you men reach a settlement and stop the war”. Firdaus also found that when she was a self-employed prostitute, she was granted with an extreme amount of power, as she found that all men would pay for her services, “A man cannot stand being rejected by a woman, because deep down inside he feels a rejection of himself).” This is re-enforced when she refuses the Prince; a man who symbolizes the heir to the male rulership of a society bounded by domination and hypocrisy, “I have triumphed over both life and death because I no longer desire to live, nor do I any longer fear to die. I want nothing. I hope for nothing. I fear nothing. Therefore I am free” . In denying the epitome of the male essence Firdaus so boldly loathed, she symbolizes her escape from the male grasp by tearing up the Prince’s money on page 98. In this, she sets herself free from the imprisonment set upon her by men; finally severing the chains that bound her to a world where sex was her only safe passage beyond leading a life confined to a pointless existence, as she states earlier in the novel “..in that case I want to be one of the masters and not one of the slaves”.
The authors explore the behaviour and reactions of the men when refused sexual services similarly; they experience sexual frustration when denied these services and as such often resort to abuse and force. Aristophanes exercises a different approach to express the attitude of men by powerfully describing their sexual status with metaphors and connotations, “And what might you be? A man, or a walking phallus?” (Cinesias). Particular detail is given to the erectile status of the men, “(Cinesias).. you’ve got a spear hidden in your clothes..” As “the crisis is getting more inflamed than ever! (Leader)” the description of this status is revealed more thoroughly throughout the play as they experience uncontrollable erections; the First Athenian states on Page 186 as “..dying of erectile hyperfunction!”. The frustration within the male sector of society in Woman At Point Zero is dealt with differently; Firdaus stands a lone fight against men, as revolutionary as the sex strike in Lysistrata. She discovered in her experiences that “the law punishes women, but turns a blind eye to what men do.” Initially in Lysistrata, the men resort to violence to overthrow the women and take control once again, however their efforts are proven futile, whereas Firdaus is raped several times by several men in her life and draws the conclusion that death is her ultimate passage to freedom, “I have triumphed over both life and death because I no longer desire to live, nor do I any longer fear to die. I want nothing. I hope for nothing. I fear nothing. Therefore I am free ”. Firdaus was often a victim to sexual abuse, from her Uncle to Bayoumi, who abused her when she sought to seek employment “How dare you raise your voice to me, you street walker, you low woman”, slapping her. It is evident that as several male figures interfered with her life sexually, her perception of the male sex was dramatically influenced such that she came to the pinnacle in her life where she had “no trust in men anymore (to Police Officer)”.
Both texts portray the male sex as weak and powerless to their lust; Aristophanes conveys men’s weakness through the sexual deprivation and overwhelming desire that ultimately consumes their will power, leading them to accept any outcome so long as they are rescued from sexual frustration. This is depicted by Cenesias who was willing to throw down his weapons for a moment with his wife “On my own head be it. Forget about that oath..”. El Saadawi expresses this differently, as the men resort to manipulation through the abuse of their power, primarily through physical abuse to conform Firdaus to their ideals of a woman, “A virtuous woman was not supposed to complain about her husband. Her duty was perfect obedience. (Uncle’s Wife)“.
El Saadawi and Aristophanes portray men in their texts as oppressors of society, dominating and forcing control, however when sex becomes an issue they are powerless and the roles are reversed where women obtain the power and can bring the men to satisfy any fulfilment. Using different narrative approaches, they convey their messages from two different times and societies. Aristophanes writes from a male perspective, ironically conveying a similar view of men in society as Firdaus, a woman. He demonstrates the imperfections in societies undermined by male authority, where a coalition of women meet in solemn conclave; Lysistrata expounds her scheme, the rigorous application to husbands and lovers of a self-denying ordinance – “(Lysistrata) We must renounce – sex.”. The story is successful in that initially the men seek to intimidate the women into abandoning their deals and stand down, however when this comes to be a false realization they eventually falter as a group and accept the women’s wishes. El Saadawi reveals the life of a woman victimized by male oppression in a society also governed by males, as she describes on Page 88 “Men imposed deception on women and punish them for being deceived, force them down to the lowest level and punish them for falling so low, bind them in marriage or chastise them with menial services for life, or insults, or blows”. She illustrates the flaws in such a society; the male dictatorship and double standards that caused unprecedented corruption.
Both texts convey the power of sex as an ultimate tool; it brought an ancient Greek society into order, and brought a modern day Egyptian society into chaos and destruction. Through brilliant depiction both authors portray men as both masters and slaves to sex. They found that their sexual hunger was often one they could not satisfy without force, where quite often it was they who became the slaves to this desire.
Bibliography
‘Woman at Point Zero’ by Nawal El Saadawi, translated by Sherif Hetata, First published by Zed Books Ltd. in 1983, London.
Tenth impression - 1999
“Lysistrata and other Plays” by Aristophanes, translated by Alan H. Sommerstein, revised edition, 2002, Penguin Group, London.
Lysistrata Page 166, Aristophanes - Translated by Alan H. Sommerstein
Lysistrata Page 177, Aristophanes - Translated by Alan H. Sommerstein
Woman at Point Zero Page 89, El Saadawi
Woman At Point Zero Page 98, El Saadawi
Woman At Point Zero Page 85, El Saadawi
Lysistrata Page 180, Aristophanes - Translated by Alan H. Sommerstein
Lysistrata Page 180, Aristophanes - Translated by Alan H. Sommerstein
Lysistrata Page 184, Aristophanes - Translated by Alan H. Sommerstein
Woman at Point Zero Page 92, El Saadawi
Woman at Point Zero Page 98, El Saadawi
Woman at Point Zero Page 62, El Saadawi
Lysistrata Page 177, Aristophanes - Translated by Alan H. Sommerstein
Woman at Point Zero Page 44, El Saadawi
Lysistrata Page 145, Aristophanes - Translated by Alan H. Sommerstein
