33 pages • 1 hour read
Alfred JarryA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
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Ubu Roi is classified as both absurdist and as a “burlesque,” which seeks to ridicule by means of grotesque exaggeration or comic imitation. As such, the play is defined by its frequent, casual bouts of violence and violent threats —Papa Turd tells a messenger, after the messenger simply enters the room, “Beat it, louse, or I’ll fix you good with beheading and with twisting of the legs” (41).
It is also a crude text, with frequent curses (the first word of the play is “Pshit!”[11]), scatological references (“Oh yes, I’m filling my pants—with courage” [70]), and insults (Papa Turd calling Mama Turd a “stupid bitch,” among numerous other names [67]). This vulgarity and violence is used to define Papa Turd’s nihilistic nature, as well as show him as a reflection of humanity’s own baser instincts and desires. It also was used to shock a French audience accustomed to more straight-laced and naturalistic theatre; the piece jolted audiences out of their complacency and forced them to take notice of the piece in a different way than they would more traditional fare.
In telling its tale of greed and the abuse of power, Ubu Roi borrows heavily from the plays of William Shakespeare and their plot points and motifs. The play can most directly be compared to Macbeth, which similarly tells of a man overthrowing a king at his wife’s urging. The text also incorporates other Shakespearean works: Buggerlaus’s revenge echoes Fortinbras’ quest for revenge in Hamlet; the group killing of Wenceslaus and his wife’s premonition draws from Julius Caesar; and the bear who attacks Papa Turd, Pile, and Coccyx is reminiscent of the bear in The Winter’s Tale, among other similarities to plays such as Richard III and King Lear. As with many Shakespearean plays, Ubu Roi uses the recurring motifs of ghosts who appear to characters: Buggerlaus’s quest for vengeance is spurred by a ghostly appearance by his ancestors, and Mama Turd pretends to be a ghost to Papa Turd so that he’ll forgive her for stealing his royal treasures.
Ubu Roi’s playscript includes songs throughout the play: Mama Turd and Champion Gyron sing a patter song as they collect royal treasures, the Polish Army sings a “Song of the Army” about the buttons on their tunics (42), and the Soldiers and Papa Turd sing a drinking song before fighting the Russian army: “Your nose gets pimpled/ And your strumpot too/ So drink to Poland/ And to old Pere Ubu!” (51). In the Preface, Jarry mentions the music, saying it was important for the production to have “carnival music” (2), and that Ubu’s themes will be played by “various pianos and drums” (3). Though the songs do not advance the plot, the incorporation of jovial and often nonsensical music adds to the play’s raucous and absurdist spirit, and helps to further separate the play from the naturalism and realism audiences of the time were accustomed to.
Though Papa Turd’s greed and selfishness is made very clear in the text, it is further symbolized through his relationship with food, both his gluttony in wanting food for himself and willingness to deny food to others. Even before he becomes king, Papa Turd, who describes himself as “certainly fat enough” (14), shows his gluttony and greed when he and Mama Turd invite Bordure and his men for dinner and he eats much of the food before they arrive. When they do arrive, he quickly rushes them out so he can speak with Bordure and then poisons several of the men. Later in the play, when fighting the Russians, Papa Turd sends his men off to lunch, only to be told that there is no food, as he has had the military commissary workers killed. Papa Turd does not care about his men starving, responding “Oh yes! I can breathe freely” (52), but instead cares only about his own needs. After escaping to a cavern with Pile and Coccyx, where the two men kill a bear, Papa Turd says he does not intend to help them prepare the bear to eat, but does assume they will cook it for him: “Both of you, hurry up. Put the beast on a spit and cook ‘im. I’m hungry” (59).