Author Archives: Carly Berlin

Giovanni and logic

Giovanni is a student. The Friar, a prevalent character in the play, is his tutor. Florio, Giovanni and Annabella’s father, without knowing of their incestual relationship, urges his son to “forsake/ This over-bookish humour” (2.6.114-15). Giovanni makes something that on the surface is irrational–his desire for his sister–appear rational by viewing it through different theoretical lenses in act 1, scene 2. Once logically justifying his love to himself, and to his sister, Annabella discloses that she, indeed, harbors desire for her brother. Only after Giovanni’s multifaceted argument supporting his union with Annabella do the two commence their incestuous relationship.

Re: Nick

I found your post about the multiple scenes/voyeurism really interesting. I think the effect makes particular sense for a play that is so centered on surveillance and control. I wonder how Bosola, the spy, is incorporated into this idea–he is the one observing others, but is also so much something to be observed himself, because of the way he dominates the scenes he is a part of in the play.

re:Nathalie

I’m interested in Nathalie’s question about Phillips and innocence. I was struck by Traub’s note about changing ideals of heterosexual coupling as it relates to friendship: “Once friendship becomes a goal of marriage for men and women, female friendship begins to look a lot like companionate marriage. At the same time, when female-female love becomes, as I’ve argued, increasingly available as an imaginative social reality, the burden of women to choose to bond with men increases” (261). How do innocence and friendship interact, and what do chaste female friendships look like? Can there be chaste male-female friendships?

A Rapture

I’m trying to make sense of the last few lines of Carew’s “The Rapture.” Carew concludes the erotic/religious poem with: “Then tell me why/ This goblin Honor which the world adores/ Should make men atheists and not women whores” (164-166). Is he being earnest in claiming that Honor makes men atheists while not making women whores, or is this entirely facetious? Why might Honor be a goblin? Should women be whores? This is the first time I can recall the mention of atheism in the works we have read; typically we have looked at differing interpretations of Christianity. What might atheism’s role be in these conflicting factions of Christianity?

A Valediction: Of Weeping

In reading for class today, I was taken with Donne’s use of metaphor. The way Donne shifts between macrocosm and microcosm is really breathtaking, in moments. I’m drawn especially to the middle stanza of “A Valediction: Of Weeping,” which moves from a round ball that becomes a globe, representing the world, and a tear, representing a person, to then joint tears, to “heaven dissolvéd so.” As in The Bait, and in other contemporary verse, water is a focal point here, as something that can speak to both a grand and a minute scale. Water is something that can “wear,” in bearing the lover’s image, as well as can “overflow/ This world.”

A Married State

I am intrigued by Katherine Philips’ “A Married State.” Philips gives women an option outside heterosexual love, it seems: “Therefore Madam, be advised by me/ Turn, turn apostate to love’s levity,/ Suppress wild nature if she dare rebel./ There’s no such thing as leading apes in hell.” She subverts the language of the Book of Homilies by invoking “rebel” and “hell,” which is an especially interesting tactic in a poem with this title. This poem reads like a whisper to another woman about how marriage isn’t all it’s imagined to be, which makes me wonder how it was circulated.

Thought from my response paper

The moments we get to know Viola best occur when her double and single gender identities cause friction. She fumbles when speaking about love to Orsino, her object of desire, and states: “I am all the daughters of my father’s house, / And all the brothers too” (2.4.120-1). In attempting to cover up her previous statement, concerning her knowledge about female love, she thus invokes her doubled identity. Several scenes later, Viola invokes her identity again, to rebut Olivia’s love; Viola states: “I am not what I am” (3.1.138). Viola implies here that she is not a man, but a woman, and encompasses a single gender. The moments where Viola must speak for her identity reveal that it is shaped by both Duval’s notions of double and single gender identities, and thus illustrates Greenblatt’s argument that identity forms at the boundaries between categories.

authenticity and love

Hey Emily,

I think your remark on authenticity and representation on the blog also connects to our discussion in class today about who gets to experience fulfilling love. Is authentic love that which is pursued, as Olivia pursues–though not the right lover? Is it encompassed in creative language, as Viola can express, rather than in the tired language that Orsino uses? Can it be simply happened upon, as Sebastian walks into the love plot and ends up with Olivia? Is there one kind of authentic love that can be derived from all of the intersecting love plots? Just as we  cannot quite know who everyone really is, we also cannot know the true nature of the love that drives the play.

The Bechdel Test

In reading Spenser, I have been keeping the Bechdel Test in mind: that is, whether the work features two women discussing something other than a man or a boy. Our reading for Monday comes close, yet does not quite pass the test. Venus stumbles upon Diana and her nymphs in the woods while searching for her lost son, Cupid. Venus asks for their help in finding Cupid; Diana responds rather cattily that Cupid has aided Venus in her evil tricks, so she’s now getting what she bargained for. Venus persists, saying: “Faire sister, ill beseems it to upbrayd/ A dolefull heart with so disdainfull pride;/ The like that mine, may be your paine another tide” (3.6.21.187-189). So, the two are discussing a boy, therefore the conversation does not square with the Bechdel qualification. But there is something interesting here about entreating a common sisterhood: Venus addresses Diana as her sister, and presses that this–implicitly motherly–pain may inflict Diana another time. I’m interested in further exploring how women characters in the poem interact with one another.

Re: Kacie and Rachel

I have also been thinking about the note that Woolf considered Spenser an early feminist. Not only does Spenser explicitly promote chastity and demonize female sexuality, he uses female adjectives to describe ill-willed creatures in the poem. In the first canto of Book I, Error is described as “Halfe like a serpent horribly displaide/ But th’ other halfe did womans shape retain,/ Most lothsom, filthie, foule, and full of vile disdaine.” (1.1.14.124-126). Duessa, in the next canto, is “a cruell witch” and “a false sorceresse,/ That many errant knights hath brought to wretchedness” (1.2.33.289;34.305-6). These descriptions could be read as providing women with more agency than we have seen in other contemporary poetry. However, it seems that Spenser could be merely adding a third archetype to the ones allowed for women: virgin, whore, and monster.