Көңілсіз жағдайды күтпеген оқиғамен шешу тәсілі

Contrived device to resolve the plot of a dramatic work

Deus ex machina (,/d//eɪ//ə//s// //ɛ//k//s// /'/m//æ//k//ᵻ//n//ə//, /'/m//ɑː//k// / DAYəs exMA(H)Kinə, ; plural: dei ex machina; English "god from the machine") is a plot device whereby a seemingly unsolvable problem in a story is suddenly or abruptly resolved by an unexpected and unlikely occurrence. Its function is generally to resolve an otherwise irresolvable plot situation, to surprise the audience, to bring the tale to a happy ending or act as a comedic device.

Deus ex machina is a Latin calque The term was coined from the conventions of ancient Greek theater, where actors who were playing gods were brought on stage using a machine. The machine could be either a crane (mechane) used to lower actors from above or a riser that brought them up through a trapdoor. Aeschylus introduced the idea and it was used often to resolve the conflict and conclude the drama. The device is associated mostly with Greek tragedy, although it also appeared in comedies.

Aeschylus used the device in his Eumenides but it became an established stage machine with Euripides. More than half of Euripides' extant tragedies employ a deus ex machina in their resolution and some critics claim that Euripides invented it, not Aeschylus. A frequently cited example is Euripides' Medea in which the deus ex machina is a dragon drawn chariot sent by the sun god Helios, used to convey his granddaughter Medea away from her husband Jason to the safety of Athens. In Alcestis, the heroine agrees to give up her own life to spare the life of her husband Admetus. At the end, Heracles appears and seizes Alcestis from Death, restoring her to life and to Admetus. Aristophanes' play Thesmophoriazusae parodies Euripides' frequent use of the crane by making Euripides himself a character in the play and bringing him on stage by way of the mechane. The device produced an immediate emotional response in Greek audiences. They would have a feeling of wonder and astonishment at the appearance of the gods, which would often add to the moral effect of the drama.

Shakespeare uses the device in As You Like It, Pericles, Prince of Tyre, and Cymbeline. John Gay uses it in The Beggar's Opera where a character breaks the action and rewrites the ending as a reprieve from hanging for MacHeath. During the politically turbulent 17th and 18th centuries, the deus ex machina was sometimes used to make a controversial thesis more palatable to the powers of the day. For example, in the final scene of Molière's Tartuffe, the heroes are saved from a terrible fate by an agent of the compassionate, all seeing King Louis XIV — the same king who held Molière's career and livelihood in his hands.

Aristotle (in the Poetics 15 1454b1) was the first to use a Greek term equivalent to the Latin phrase deus ex machina to describe the technique as a device to resolve the plot of tragedies.

Avengers: Endgame writers Christopher Markus and Stephen McFeely admitted the time travel plot device in the 2019 film was the result of having written themselves into a corner in the previous movie. Also, the sudden arrival of Captain Marvel in the climax of the film has been criticized as bordering on a deus ex machina because "her late arrival to the final battle feels like a function of her powers being too strong". The Great Eagles in J. R. R. Tolkien's The Lord of the Rings carrying Frodo and Samwise out of Mordor have been critiqued as a deus ex machina. Lord of the Flies: A passing navy officer rescues the stranded children. William Golding called that a "gimmick"; other critics view it as a deus ex machina. The abrupt ending conveys the terrible fate that would have afflicted the children if the officer had not arrived at that moment. Oliver Twist: Charles Dickens used the device when Rose Maylie turns out to be the long lost sister of Agnes, and therefore Oliver's aunt; she marries her long time sweetheart Harry, allowing Oliver to live happily with his savior Mr. Brownlow. The War of the Worlds: The Martians in H. G. Wells's novel have destroyed everything in their path and apparently triumphed over humanity, but they are suddenly killed by bacteria.

In medicine, the phrase is often used for supposedly "magical remedies" which are not likely to work in practice. For instance, in the 2020 COVID 19 outbreak, when double lung transplantation for terminal COVID 19 patients was suggested, it was immediately denounced as a deus ex machina. In 2006, when electronic fetal heart monitoring was being touted as a preventive measure for cerebral palsy, The New England Journal of Medicine denounced it as deus ex machina.

The deus ex machina device is often criticized as inartistic, too convenient, and overly simplistic. However, champions of the device say that it opens up ideological and artistic possibilities.

Following Aristotle, Renaissance critics continued to view the deus ex machina as an inept plot device, although it continued to be employed by Renaissance dramatists. Toward the end of the 19th century, Friedrich Nietzsche criticized Euripides for making tragedy an optimistic genre by use of the device, and was highly skeptical of the "Greek cheerfulness", prompting what he viewed as the plays' "blissful delight in life". The deus ex machina as Nietzsche saw it was symptomatic of Socratic culture, which valued knowledge over Dionysiac music and ultimately caused the death of tragedy:
But the new non Dionysiac spirit is most clearly apparent in the endings of the new dramas. At the end of the old tragedies there was a sense of metaphysical conciliation without which it is impossible to imagine our taking delight in tragedy; perhaps the conciliatory tones from another world echo most purely in Oedipus at Colonus. Now, once tragedy had lost the genius of music, tragedy in the strictest sense was dead: for where was that metaphysical consolation now to be found? Hence an earthly resolution for tragic dissonance was sought; the hero, having been adequately tormented by fate, won his well earned reward in a stately marriage and tokens of divine honour. The hero had become a gladiator, granted freedom once he had been satisfactorily flayed and scarred. Metaphysical consolation had been ousted by the deus ex machina.|Friedrich Nietzsche
Nietzsche argued that the deus ex machina creates a false sense of consolation that ought not to be sought in phenomena. His denigration of the plot device has prevailed in critical opinion. In Arthur Woollgar Verrall's publication Euripides the Rationalist (1895), he surveyed and recorded other late 19th century responses to the device. He recorded that some of the critical responses to the term referred to it as 'burlesque', 'coup de théâtre', and 'catastrophe'. Verrall notes that critics have a dismissive response to authors who deploy the device in their writings. He comes to the conclusion that critics feel that the deus ex machina is evidence of the author's attempt to ruin the whole of his work and prevent anyone from putting any importance on his work. Half of Euripides' eighteen extant plays end with the use of deus ex machina, therefore it was not simply a device to relieve the playwright of the embarrassment of a confusing plot ending. This device enabled him to bring about a natural and more dignified dramatic and tragic ending. Other champions of the device believe that it can be a spectacular agent of subversion. It can be used to undercut generic conventions and challenge cultural assumptions and the privileged role of tragedy as a literary/theatrical model. Rush Rehm in particular cites examples of Greek tragedy in which the deus ex machina complicates the lives and attitudes of characters confronted by the deity, while simultaneously bringing the drama home to its audience.