Twelfth Night Essay - On Not Being Deceived: Rhetoric and the Body in Twelfth Night

On Not Being Deceived: Rhetoric and the Body in Twelfth Night

Introduction

On Not Being Deceived: Rhetoric and the Body in Twelfth Night

Lorna Hutson, Queen Mary and Westfield College, University of London

Elder Loveless. Mistres, your wil leads my speeches from the purpose. But as a man—

Lady. A Simile servant? This room was built for honest meaners, that deliver themselves hastily and plainely, and are gone. Is this a time or place for Exordiums, and Similes, and metaphors?1

"Shakespearean comedy," writes Stephen Greenblatt, "constantly appeals to the body and to sexuality as the heart of its theatrical magic."2 Without wishing to disparage the enterprise of writing histories of the body, or indeed to underestimate what such histories have accomplished in terms of enhancing our understanding of early modern culture , I would like in the following pages to challenge the operation of a certain kind of "body history" within recent Shakespeare criticism. I do not so much want to disagree with Greenblatt's statement as it stands, as to argue that our understanding of how Shakespeare's comedy intervened, both in its own time and subsequently, to modify attitudes to sexuality and to gender has been more obscured than enlightened by the obsession with the "body" as Greenblatt here understands it, and with the kind of body history to which he and others have prompted us to turn.

1. Circulating Arguments: The "Single Sex" Body

I shall focus my argument on Shakespeare's Twelfth Night, a play which, for all the curiously metaphoric, even disembodied nature of the language in which it articulates the desires of its protagonists, has nevertheless become the touchstone of this "body" criticism within Shakespeare studies. Yet it is worth remarking that the current critical interest in Twelfth Night as a play about the indeterminacy of gender and the arbitrary nature of sexual desire actually began with the contemplation not of the materiality of the body, but with that of the signifier. In much earlier twentieth-century criticism, Shakespeare's comedies have been appreciated as temporary aberrations from an established sexual and social order for the purposes of a thoroughly conservative "self-discovery" and return to the status quo.4 Saussurian linguistics, alerting critics to the way in which meaning in language is always the effect of a play of differences, enabled them to challenge such interpretations on their own terms by arguing that the conservative denouement was inadequate to contain and fix the meanings released by the play of differences. This was especially the case in comedies such as As You Like It and Twelfth Night, in which the fiction of a woman's successful masquerade of masculinity is complicated by the understanding of its having been originally composed for performance by a boy. Suddenly, instead of being about the discovery of one's "true" identity, or a "natural" social and sexual order, it seemed that what the comedies were about was the ease with which systems of sexual difference could be dismantled, and the notion of gendered identity itself called into question. This was important when it happened—the mid-1980s—because at the same time feminist critics were beginning to draw attention to the misogynistic implications of the transvestite theater, thereby throwing into confusion that venerable tradition of critical delight in the sprightliness of Shakespeare's girls-dressed-as-boys. How could we go on liking Rosalind and Viola in the knowledge that what they really represented was the denial to women of access to the histrionic exchanges in which they excelled and we took pleasure?5 Just in time poststructuralist criticism saved us from the agony of this dilemma by recuperating the double transvestitism of the comedies as a calling into question of the "fully unified, gendered subject," thereby producing, instead of a patriarchal Shakespeare, a Shakespeare who, in the words of Catherine Belsey, offered "a radical challenge to patriarchal values by disrupting sexual difference itself."6

Subsequently, the notion that what the comedies were about was really the indeterminacy of gender was given a new and historically authenticating twist by investigations into the history of biological definitions of gender which seemed to prove that, in the minds of Shakespeare's contemporaries, gender itself was a kind of comic plot, the happy denouement of which could only be masculinity. A special issue of Representations on "Sexuality and the social body in the nineteenth century" contained an article by Thomas Laqueur which, though primarily concerned with the politics of nineteenth-century reproductive biology, was nevertheless to have a considerable impact on Renaissance literary studies as a result of what its findings implied about the biological construction of gender in the early modern period. Laqueur drew our attention to a momentous, but overlooked event in the history of sexuality. Sometime in the late eighteenth century, the old belief that women needed to experience orgasm in order to conceive was abandoned. Women were henceforward to be thought of as properly passionless, because passive, participants in the act of sexual reproduction. What this implied was nothing less than a change in the existing physiology of sexual difference: the ancient Galenic model, according to which the hidden reproductive organs of women were merely a colder, imperfectly developed, and introverted type of the penis and testicles, requiring to be chafed into producing their seed, was replaced by the modern notion of the incommensurability of male and female reproductive organs. Laqueur's crucial point, however, was that the need to replace the old Galenic "metaphysics of hierarchy" between the sexes with an "anatomy and physiology of incommensurability" actually anticipated any real scientific understanding of women's reproductive makeup, and must therefore have been motivated not by scientific discovery, but by the need to find a new rationale for the exclusion of women from Enlightenment claims for the equality of men.7

I am ignorant of the effect of Laqueur's argument on nineteenth-century criticism, but the impact on Renaissance studies has been considerable. Writing in 1986 Laqueur cites, in a footnote, a paper on Shakespeare's Twelfth Night by Stephen Greenblatt, which was first published in 1985 in a collection called Reconstructing Individualism8 and subsequently included in Greenblatt's 1988 Shakespearean Negotiations as the essay, "Fiction and Friction." Both authors evince exactly the same ancient and sixteenth- and seventeenth-century medical texts—first and foremost, Galen on the exact parity between male and female reproductive organs ("think of the 'uterus turned outward and projecting': Would not the testes [ovaries] then necessarily be inside it? Would it not contain them like a scrotum? Would not the neck [the cervix], hitherto concealed .. . be made into the male member?"9) and then Galen's sixteenthand seventeenth-century readers, Ambroise Paré, Jacques Duval, Thomas Vicary, Helkiah Croke, and Jane Sharp.10 They also both cite Montaigne, who twice refers to a story also told by Ambroise Paré about the sex-change of Marie-Germaine, a contemporary inhabitant of Vitry-le-François, who had the misfortune or good fortune to realize her manhood by jumping too energetically over a stream, thus prompting the eruption of the appropriate genitals11.

Where Laqueur expounded the Galenic model of woman as introverted man in order to expose the politics of nineteenth-century reproductive biology and its denial of female orgasm, Stephen Greenblatt's identical quotations employ the model's stress on the defective "heat" of female reproductive organs, and the "friction" required to activate them, as an allegory for the "theatrical representation of individuality in Shakespeare." "Erotic chafing" writes Greenblatt, "is the central means by which characters in plays like The Taming of the Shrew, A Midsummer Night's Dream, Much Ado About Nothing, As You Like It, and Twelfth Night realize their identities and form loving unions."12 One might be forgiven for balking at the definition of The Taming of the Shrew as a fiction of "identity," or at the naturalization of its highly pragmatic argument of husbandry as a form of "erotic chafing"; Greenblatt, however, refrains from pursuing his argument in relation to this or indeed any of Shakespeare's comedies other than Twelfth Night. He puts the question of the relation of identity to erotic chafing—of fiction to friction—more persuasively by asking, "how does a play come to possess sexual energy?"13. The answer is supplied by a reading of...

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2. "Nor are you therein, by my life, deceiv'd": Twelfth Night and Gl'Ingannati

My counter-argument depends on the claim that the kind of comic plot from which Shakespeare never wavered—the five-act plot derived from Terence and Plautus—was perceived in his own time to be concerned, not with the emergence of identity, but with men's discursive ability to improvise social credit, or credibility. For all its popular appeal, Shakespeare's drama had a rigorous intellectual basis in the deliberative or hypothetical structure of Terentian comedy as it was rhetorically analyzed in every grammar school.29 The rhetorical analysis of Terentian comedy, far from being a rigid intellectual straightjacket (as I was implicitly taught at school, where I learned that Shakespeare transcended his...

(The entire section is 12437 words.)