Showing posts with label Merchant. Show all posts
Showing posts with label Merchant. Show all posts

Sunday, June 19, 2011

Parallels - Weep to have - Sonnet 64

First, Shake-Speare:

Ruin hath taught me thus to ruminante –
That time will come and take my love away.
This thought is as a death, which cannot choose
But weep to have that which it fears to lose.
Sonnet 64, 11-14

Also:

Portia:                   then confess
What treason there is mingled with your love.
Bassanio:  None but that ugly treason of mistrust,
Which make me fear th’enjoying of my love,
The Merchant of Venice, 3.2.26-31

Now, Bacon:
[A classical dictum]  Non uti ut non appetas, non appetere ui non metuas,
Sunt animi pusilli et diffidentis [To abstain from the use of a thing that you may not feel a want of it; to shun the want that you may not feel the loss of it, are the precautions of pusillanimity and cowardice].
The Advancement of Learning (Spedding 3.427)

I will not use because I will not desire. I will not desire because I will not fear to want.
A Conference of Pleasure p. 5

Comment: Fearing to lose love was of course a commonplace. But to weep to have it in case you lose it suggests that Shake-Speare had in mind the philosophical conundrum of the Bacon texts. (The conundrum is said to have its source in Plutarch’s Life of Solon).

Sunday, June 5, 2011

Parallel - Weep to have through fear of losing - Sonnet 64

First, Shake-Speare:

Ruin hath taught me thus to ruminante –
That time will come and take my love away.
This thought is as a death, which cannot choose
But weep to have that which it fears to lose.
Sonnet 64, 11-14

Also:

Portia:                   then confess
What treason there is mingled with your love.
Bassanio:  None but that ugly treason of mistrust,
Which make me fear th’enjoying of my love,
The Merchant of Venice, 3.2.26-31

Now, Bacon:
[A classical dictum]  Non uti ut non appetas, non appetere ui non metuas,
Sunt animi pusilli et diffidentis [To abstain from the use of a thing that you may not feel a want of it; to shun the want that you may not feel the loss of it, are the precautions of pusillanimity and cowardice].
The Advancement of Learning (Spedding 3.427)

I will not use because I will not desire. I will not desire because I will not fear to want.
A Conference of Pleasure p. 5

Comment: Fearing to lose love was of course a commonplace. But to weep to have it in case you lose it suggests that Shake-Speare had in mind the philosophical conundrum of the Bacon texts. (The conundrum is said to have its source in Plutarch’s Life of Solon).

Tuesday, May 3, 2011

The Bacon and Shakespeare Theory of Spirits - 4

The Bacon and Shake-Speare Theory of "spirits"

part 4 of 9 

(c)  one is never merry when one hears sweet music because it stills (and dulls) the spirits

First, Shake-Speare:

from The Merchant of Venice 5.1.69-70 and 83-6

Jessica:  I am never merry when I hear sweet music.
Lorenzo:  The reason is, your spirits are attentive.
          ------------------------------------------
              The man that hath no music in himself,
              Nor is not moved with concord of sweet sounds
              Is fit for treasons, strategems and spoils,
              The motions of his spirit are dull as night,

Commentary: The Arden editor, misunderstanding "spirits" in line 70, paraphrases it as "mind, faculties of perception". But Shake-Speare's true meaning is shown by Bacon's Natural History:

"...some noises...help sleep; as the blowing of the wind, the trickling of water, humming of bees, soft singing, reading. The cause is that they move in the spirits a gentle attention and whatsoever moveth attention, without too much labour, stilleth the natural and discursive motion of the spirits."

So Jessica is never merry when she hears sweet music (such as soft singing) because it stills her spirits - if she were merry, they would be "lively and stirring (see (a) above). Shake-Speare had no need to introduce lines 69-70, but he did so to air his theory of spirits. Compare Shake-Speare's "attentive" with Bacon's "attention"; and "the motions of his spirit" in line 86 with Bacon's "the natural and discursive motion of the spirits".

Bacon twice more associates sound or music with "the spirits". In his Natural History he says: "The sense of hearing striketh the spirits more immediately than the other senses...So it is no marvel if they [tunes] alter the spirits, considering that tunes have a predisposition to the motion of the spirits in themselves". In the same work he says: "The objects of the ear do affect the spirits (immediately) most with pleasure and offence". One should add before passing on that "concord of sweet sounds" in line 84 is also a very Baconian expression that was posted earlier.

The above passage from The Merchant of Venice immediately precedes the earlier parallel in which Portia speaks of the greater hiding the less, and silence making sounds sweeter by night. Thus Bacon's thought is dense in this scene.

end of (c) part 4 of 9

Saturday, April 30, 2011

Parallel - Weeping through Fear of Loss

First, Shake-Speare:

Ruin hath taught me thus to ruminante –
That time will come and take my love away.
This thought is as a death, which cannot choose
But weep to have that which it fears to lose.
Sonnet 64, 11-14

Also:

Portia:                   then confess
                   What treason there is mingled with your love.
Bassanio:  None but that ugly treason of mistrust,
                   Which make me fear th’enjoying of my love,
Merchant of Venice 3.2.27-9

Now, Bacon:
[A classical dictum]  Non uti ut non appetas, non appetere ut non metuas,
sunt animi pusilli et diffidentis [To abstain from the use of a thing that you may not feel a want of it; to shun the want that you may not feel the loss of it, are the precautions of pusillanimity and cowardice].
The Advancement of Learning (Spedding 3.427)

and also: 
I will not use because I will not desire. I will not desire because I will not fear to want.
A Conference of Pleasure p. 5

Comment: Fearing to lose love was of course a commonplace. But to weep to have it in case you lose it suggests that Shake-Speare had in mind the philosophical conundrum of the Bacon texts. (The conundrum is said to have its source in Plutarch’s Life of Solon).

Sunday, April 3, 2011

Parallel - Visage as a Standing Pool or Pond

Shakespeare:

"There are a sort of men whose visages
Do cream and mantle like a standing pond,"
The Merchant of Venice 1.1.88-89

Bacon: "Will you be a standing pool that spendeth and choketh his spring within itself?"
   Gesta Grayorum  (Spedding 8.339)

Cockburn comment: In these excerpts a man or his face is likened to a "standing pool" or a "standing pond" - a far from obvious metaphor.


Parallel - Garments as Behavior


First Shakespeare:

"...so shall inferior eyes
That borrow their behaviours from the great
Grow great by your example and put on
the dauntless spirit of resolution,"
  King John 5.1.50-53

"So when this loose behaviour I throw off,"
  1 Henry IV, 1.2.203

"How oddly he's suited. I think he bought his doublet in Italy, his
round hose in France, his bonnet in Germany, and his behaviour everywhere."
  The Merchant of Venice 1.2.70-73

Now Bacon:
 "Behaviour is but a garment,"
   Letter to the Earl of Rutland
"Behaviour seemeth to me as a garment of the mind, and to have the conditions of a garment."
   The Advancement of Learning
"Men's behaviours should be like their apparel, not too straight or point device [dandified], but free for exercise or motion."
  Essay on Ceremonies and Respects

Cockburn's comment:
 "There are about a score of other passages in Shake-Speare which associate behaviours with clothing. Probably other Elizabethan writers did likewise, but the metaphor seems to have been a particular favourite with Bacon and Shake-speare."

Saturday, March 5, 2011

Greater Light drowns lesser light ; Sounds are sweeter at night

From The Merchant of Venice  5.1.89-101

Portia:  That light we see is burning in my hall:
            How far that little candle throws his beams!
             So shines a good deed in a naught world.
Nerissa: When the moon shone we did not see the candle.
Portia:    So doth the greater glory dim the less,-
             A substitute shines brightly as a king
             Until a king be by, and then his state
             Empties itself, as doth an inland brook
             Into the main waters: - music - hark!
Nerissa: It is your music (madam) of the house.
Portia:   Nothing is good (I see) without respect, -
             Methinks it sounds much sweeter than by day.
Nerissa: Silence bestows that virtue on it madam.

As J.M. Robertson commented in his The Baconian Heresy p. 435: "Shakespeare frequently introduces the idea of reactions and relations between the greater and the less, the greater 'hiding' or overshadowing or obscuring or absorbing the other, as in the case of lights, griefs, maladies, or sea or river". One illustration of this is afforded by L1.92-97 above. Bacon makes the same two points in his A Brief Discourse touching the Happy Union of the Kingdom of England and Scotland (1603):

"The second condition [of perfect mixture] is that the greater draws the less. So we see when two lights meet, the greater doth darken and drown the less. And when a smaller river runs into a greater, it loseth both the name and stream."

The second of these two observations was commonplace; the first somewhat less so. What is striking about this parallel is that Shake-Speare and Bacon use the same two "the less in the greater" phenomena in conjunction and in the same order. J.M Robertson was a little troubled by this, and to explain it he suggested (p. 435) that both authors may have copied an earlier source, or that Bacon may have watched or read the play. But there is no evidence of an earlier source. And would Bacon, years later when he made his comment of general application, have remembered and borrowed from a particular application of it in the play? Besides, Bacon is likely to have formed his views on such matters long before the play was published in 1600.

Now look at L1.100-1 and compare Bacon's Natural History
"Sounds are meliorated by the intension [intensification] of the sense, where the common sense is collected most to the particular sense of hearing, and the sight suspended; and therefore sounds are sweeter as well as greater in the night than in the day."

That sounds seem greater at night was of course a commonplace, and is expressed by Shake-Speare, together with the reason Bacon gives for it, in A Midsummer Night's Dream 3.2.177-8:

Dark night, that from the eye his function takes
The ear more quick of apprehension makes,
Wherein it doth impair the seeing sense,
It pays the hearing double recompense.

Compare to Bacon's "The apprehension of the eye is quicker than that of the ear"
--Natural History

However, the notion that sounds seem sweeter at night was surely not a commonplace; yet is is voiced by both authors. And they probably agree as to the reason for it. Just as Bacon in his Natural History says: "As for the night, it is true also that the general silence helpeth". He is speaking of sounds seeming greater at night, but he probably regarded the general silence as one reason for their seeming sweeter as well. It was chronologically impossible for Shake-Speare to have borrowed from Bacon, though Bacon could have borrowed from the play.