Sunday, September 1, 2019

The Lax, Open and Free Mind and Manners of Shakespeare


Show me any man, however famous; I can tell you what it was that his age forgave in him, and what it was that his age purposely overlooked.  I can show you many men whose vices have caused them no harm, and not a few who have been even helped by these vices. Yes, I will show you persons of the highest reputation, set up as models for our admiration; and yet if you seek to correct their errors, you DESTROY them; for vices are so intertwined with virtues that they drag the virtues along with them. -- Seneca

*******************************

Censura de poetis. - Nothing in our AGE, I have observed, is more preposterous than the running judgments upon poetry and poets; when we shall hear those things COMMENDED and cried up for the best writings which a man would scarce vouchsafe to wrap any wholesome drug in; he would never light his tobacco with them. And those men almost named for MIRACLES, who yet are so VILE that if a man should go about to examine and correct them, he must make all they have done but one BLOT. Their good is so entangled with their bad as forcibly one must draw on the other’s death with it. A sponge dipped in ink will do all:- -- Jonson, Discoveries


***************************

William Cartwright:

...Shakespeare to thee was dull, whose best jest lyes
I'th Ladies questions, and the Fooles replyes;
Old fashion'd wit, which walkt from town to town
In turn'd Hose, which our fathers call'd the clowne;
Whose wit our nice times would OBSCEANNESSE call,
And which made Bawdry passe for Comicall:
Nature was all his Art, thy veine was FREE
As his, but without his SCURILITY


******************************** 



Obscene - Adj.
1590s, "offensive to the senses, or to taste and refinement," from Middle French obscène (16c.), from Latin obscenus "offensive," especially to modesty, originally "boding ill, inauspicious," of unknown origin; perhaps from ob "in front of" (see ob-) + caenum "filth." Meaning "offensive to modesty or decency" is attested from 1590s.

******************************* 



SENECA
EPISTLE CXIV.
~CXIV+ ON STYLE AS A MIRROR OF CHARACTER

You have been asking me why, during certain periods, a degenerate style of speech comes to the fore, and how it is that men's wits have gone downhill into certain vices – in such a way that exposition at one time has taken on a kind of puffed-up strength, and at another has become mincing and modulated like the music of a concert piece. You wonder why sometimes bold ideas – bolder than one could believe – have been held in favour, and why at other times one meets with phrases that are disconnected and full of innuendo, into which one must read more meaning than was intended to meet the ear. Or why there have been epochs which maintained the right to a shameless use of metaphor. For answer, here is a phrase which you are wont to notice in the popular speech – one which the Greeks have made into a proverb: "Man's speech is just like his life."  Exactly as each individual man's actions seem to speak, so people's style of speaking often reproduces the general character of the time, if the morale of the public has relaxed and has given itself over to effeminacy. Wantonness in speech is proof of public luxury, if it is popular and fashionable, and not confined to one or two individual instances.  A man's ability cannot possibly be of one sort and his soul of another. If his soul be wholesome, well-ordered, serious, and restrained, his ability also is sound and sober. Conversely, when the one degenerates, the other is also contaminated. Do you not see that if a man's soul has become sluggish, his limbs drag and his feet move indolently? If it is womanish, that one can detect the effeminacy by his very gait? That a keen and confident soul quickens the step? That madness in the soul, or anger (which resembles madness), hastens our bodily movements from walking to rushing?

(snip)

...In short, whenever you notice that a DEGENERATE STYLE pleases the critics, you may be sure that character also has deviated from the right standard. Just as luxurious banquets and elaborate dress are indications of disease in the state, similarly a LAX STYLE, if it be popular, shows that the mind (which is the source of the word) has lost its balance. Indeed you ought not to wonder that corrupt speech is welcomed not merely by the more squalid mob but also by our more cultured throng; for it is only in their dress and not in their judgments that they differ. You may rather wonder that not only the effects of vices, but even vices themselves, meet with approval. For it has ever been thus: no man's ability has ever been approved without something being pardoned. : ) Show me any man, however famous; I can tell you what it was that his age forgave in him, and what it was that his age purposely overlooked. * I can show you many men whose vices have caused them no harm, and not a few who have been even helped by these vices. Yes, I will show you persons of the highest reputation, set up as models for our admiration; and yet if you seek to correct their errors, you destroy them; for vices are so intertwined with virtues that they drag the virtues along with them.* (SNIP)
Some individual makes these vices fashionable - some person who controls the eloquence of the day; the rest follow his lead and communicate the habit to each other.

**************************
 A Lax Style:


Laxus – latin – loose, wide, roomy, spacious, distant, ample, at ease, breached/wide open, flabby, free, not close packed, not tight, open, relaxed, slack, unrestricted, unstrung,

*************************
Jonson, on Shakespeare
 
He was, indeed, honest, and of an open and free nature; had an excellent fancy, brave notions, and gentle expressions, wherein he flowed with that facility that sometime it was necessary he should be stopped. “Sufflaminandus erat,”  as Augustus said of Haterius. His wit was in his own power; would the rule of it had been so too



***************************
Othello:

The Moor is of a free and open nature
That thinks men honest that but seem to be so,
And will as tenderly be led by th' nose
As asses are.

****************************



Jonson, Discoveries


Censura de poetis. - Nothing in our AGE, I have observed, is more preposterous than the running judgments upon poetry and poets; when we shall hear those things COMMENDED and cried up for the best writings which a man would scarce vouchsafe to wrap any wholesome drug in; he would never light his tobacco with them. And those men almost named for MIRACLES, who yet are so VILE that if a man should go about to examine and correct them, he must make all they have done but one BLOT. Their good is so entangled with their bad as forcibly one must draw on the other’s death with it. A sponge dipped in ink will do all:-

“ - Comitetur Punica librum
Spongia. - ” {44a}

Et paulò post,

“Non possunt . . . multæ . . . lituræ

. . . una litura potest.”

Cestius - Cicero - Heath - Taylor - Spenser. - Yet their vices have not hurt them; nay, a great many they have profited, for they have been loved for nothing else. And this false opinion grows strong against the best men, if once it take root with the IGNORANT. Cestius, in his time, was preferred to Cicero, so far as the ignorant durst.  They learned him without book, and had him often in their mouths; but a man cannot imagine that thing so foolish or rude but will find and enjoy an admirer; at least a reader or spectator.  The puppets are seen now in despite of the players; Heath' s epigrams and the Sculler' s poems have their applause.  There are never wanting that dare prefer the worst preachers, the worst pleaders, the worst poets; not that the better have left to write or speak better, but that they that hear them judge worse; Non illi pejus dicunt, sed hi corruptius judicant.  Nay, if it were put to the question of the water- rhymer' s works, against Spenser' s, *I doubt not but they would find more suffrages; because the most favour common vices, out of a prerogative the VULGAR have to lose their judgments and like that which is naught.*
Poetry, in this latter age, hath proved but a mean mistress to such as have wholly addicted themselves to her, or given their names up to her family.  They who have but saluted her on the by, and now and then tendered their visits, she hath done much for, and advanced in the way of their own professions (both the law and the gospel) beyond all they could have hoped or done for themselves without her favour.  Wherein she doth emulate the judicious but preposterous bounty of the time' s grandees, who accumulate all they can upon the parasite or fresh-man in their friendship; but think an old client or honest servant bound by his place to write and starve.
Indeed, the multitude commend writers as they do fencers or wrestlers, who if they come in robustiously and put for it with a deal of violence are received for the braver fellows; when many times their own rudeness is a cause of their disgrace, and a slight touch of their adversary gives all that boisterous force the foil.  But in these things the unskilful are naturally deceived, and judging wholly by the bulk, think rude things greater than polished, and scattered more numerous than composed; nor think this only to be true in the sordid multitude, but the neater sort of our gallants; for all are the multitude, only they differ in clothes, not in judgment or understanding.



********************************



Author: Holland, Abraham, d. 1626.
Title: Naumachia, or Hollands sea-fight Date: 1622

A Caveat to his Muse
(snip)

You deem it a matter of high worth
To have a fame among 'em: New come forth:
And thinke your chiefe felicity is marr'd
If you be not perch't up in Paules Church-yard
Where men a farre may know you in a trice,
By some new-fangled, brasse-cut Frontispice.
Such book's indeed as now-dayes can passé
Had need to have their FACES made of brasse.(note - see Droeshout engraving)
Is it not then sufficient for you
To stay at home among the residue
Of better sisters: where my dearest Will, (my note - Will Browne?)
And other friends would praise and love thee still:
Him and my other harts-halfes I account
Intire assemblies, and thinke they surmount
A Globe of ADDLE Gallants: I averre
One judging Plato worth a Theater.

************************************ 

Addle
"become putrid," hence "be spoiled, be made worthless or ineffective," 1640s (implied in addled), from archaic addle (n.) "urine, liquid filth," from Old English adela "mud, mire, liquid manure" (cognate with East Frisian adel "dung," Old Swedish adel "urine," Middle Low German adel "mud," Dutch aal "puddle").



Jonson - Poetaster


...This 'tis, that strikes me silent, seals my Lips,
And apts me rather to sleep out my time,
Than I would waste it in contemned strifes,
With these VILE IBIDES, these unclean Birds,
That make their Mouths their CLYSTERS, and still purge
From their hot entrails. *But, I leave the MONSTERS
To their own fate*. And, since the Comick Muse
Hath prov'd so ominous to me, I will try
If Tragœdie have a more kind aspect;
Her favours in my next I will pursue,
Where, if I prove the pleasure but of one,
So he judicious be; He shall b' alone
A Theater unto me:

**************************


Iago's Clyster:
Purgation, Anality, and the Civilizing Process
Ben Saunders
In this essay I will elaborate a hermeneutic strategy that builds on the hints provided by Iago's attraction to verbal figures of purgation, evacuation, and oral/anal substitution and displacement, as witnessed in this passage. By attending to the neglected (waste) matter of bodily purgation and regulation in this play, I hope not only to say something about early modern anality but also to broaden our sense of its relation to a historically emergent racist vocabulary. In the process I will expand on the (by-now) commonplace notion that Othello generates a good deal of its aesthetic effect, and emotional affect, through "a black/white opposition" that is "built into the play at every level." Assuming the centrality of a related opposition between civilization and barbarism, which I find reinscribed and deconstructed throughout the text, I will suggest that the process of ideological invention whereby "civilized" man is distinguished from his "barbaric" other emerges in Othello quite literally from the sewer. In this account, Iago represents not only a portrait of the villain as anal-retentive artist but also as the Shakespearean figure who expresses the (disavowed) centrality of lower- body functions to the production of "civilized" Christian masculinity-- and who therefore also best reveals the violent, disciplinary force that is the (again, disavowed) foundation of that "civilizing" process.
(snip)    "I cannot imagine any spectator leaving Othello feeling cleansed."Edward Pechter
An excretory précis of the plot of Othello therefore runs as follows: Iago talks shit, pumping pestilence into Othello's ear, literally filling Othello's head with shit, until he believes that his love object smells like shit, and comes to feel that he has actually been smeared with shit--shit that can be washed away only with Desdemona's blood. Then, upon killing her, Othello discovers that he has not removed the stain but has rather become the very substance that soils: along with everything else he touches, Iago has turned Othello into shit.
(snip)
To conclude by returning briefly to the "clyster-pipes" that initially inspired my inquiry: these pipes may now look more unpleasant than ever, though in the context of the foregoing arguments, their invocation is perhaps less startling. For the entire text of Othello can be read as in some sense the result of Iago's investment in violent evacuation and purgation. Iago--who restores the "natural" order in terms of normative homo-social and racially pure power relations--might even see his actions as analogous to those of the early modern physician, restoring health to what he would consider a diseased body politic, clogged as it is with unhealthful foreign excrements that have risen from the lower extremities, where they belong, to positions of power and authority: "Work on, / My medicine, work!" he cries, as the fit seizes Othello and drives him to his knees (4.1.44-45). He hatches a plot to expunge Venetian society of everything he associates with lower-body functions: women, people of color, sexual desire. Iago's "monstrous birth" is no baby, then, but rather a tremendous evacuation--the inevitable and horrific consequence of a "diet of revenge." And the complete success of Iago's enema is attested to when this masterful shitmonger has nothing left to say: "Demand me nothing. What you know, you know. / From this time forth I never will speak word" (5.2.300-301). The clyster has done its work. Othello, Desdemona, Emilia, and Roderigo lie dead, and Iago is . . . empty. Silent. Purged. But Iago's sadistic drives have already exposed the civilized impulses toward order, control, and cleanliness, impulses that provide one linguistic matrix for modern racism, as rooted in a series of paradoxical disavowals and denials: the obsessive need for order that itself produces chaos; the tremendous appetite to deny appetite; the consuming passion to be free of passion; the excessive desire to eliminate all excess; the overpowering lust to banish lust. Shakespeare has personified the civilizing process in Iago, an anal-retentive proto-racist poet devoted to the terrible logic of the purge.

***************************

 
R Goodwin, ‘Vindiciae Jonsoniae’

...Even so, these Gallants, when they chance to heare
A new Witt peeping in THEIR HEMISPHERE,
Which they can apprehend, their clouded Braines,
Will Straight admire, and Magnifie his Straines,
Farre above thine;  though all that he hath done,
Is but a Taper, to thy brighter Sun;
Wound them with scorne! Who greives at such Fooles tongues,
Doth not revenge, but gratifie their wrongs.      

*************************
In Poetaster, Virgil and his privileged homogeneous circle are precisely placed 'above', at the highest level of a Neoplatonic scale of being which underpins the play, Virgil, in particular, being identified at once as an embodiment of 'poor vertue' (v.ii.33), and, more specifically, as a 'rectified spirit' 'refin'd/From all the tartarous moodes of common men' (v.i.100 and 102-3: author's emphasis), refined, that is, from the material, impure - and Tartarean - moods motivating the 'common men' (and all the women) of the play, who are placed at the lowest level of the play's scale of being, the level closest to matter. The place of Virgil and his circle is the same as that occupied, in a well-known passage in Timber, by an elite of 'good men' identified as absolute 'Spectators' over 'the Play of Fortune' 'on the Stage of the world'. Indeed, Virgil is likened to a 'right heavenly body' (v.i.105, just as the good men are described as 'the Stars, the Planets of the Ages wherein they live' - images which underscore not only the absolute, transcendent place of these spectator figures, but their normative and regulatory function, their function, that is, as over-seers.
 
(Margaret Tudeau-Clayton,  Jonson, Shakespeare and Early Modern Virgil)

***************************

These two worlds [that of the masque and anti-masque] are comprehended in Poetaster by the paired authorial figures, Horace and Virgil. For, while Virgil inhabits a 'main masque' universe of truth, unity and harmony 'above', Horace addresses and engages with - in order to regulate - the anti-masque universe of ignorance, folly and malice 'below'. It is to this universe 'below' that, in the note of Silenus with which we began, those who fail to understand Virgil's - and Jonson's - learned poetic discourse are said to be cast by 'their own ignorance or folly'. The exclusion which is performed by the turn from anti-masque to main masque thus mirrors the exclusion which is at once the condition of its 'proper' reception and an effect of its learned character. 

(Margaret Tudeau-Clayton,  Jonson, Shakespeare and Early Modern Virgil, 134-135.)