Antony & Cleopatra–Act III

Sometimes life throws you punches and you have to sleep for a week to reconfigure your life.

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Enobarbus. He’s calling all of Antony’s bluffs and faults, mainly, “that would make his will/Lord of his reason” (III.xiii.3-4). The whole theme of the play, kids. Make your will or pleasures the master of your reason, you’ll make a few political mistakes, war against Caesar by sea (which obviously isn’t your strong suit) and flee the minute your buttercup leaves the fight. I’m a little obsessed with Enobarbus (despite the fact that it takes me a few tries to type his name correctly), because he’s incredibly aware of everything. And awareness is sexy.

I’ve been thinking about this line of his, “I see men’s judgments are/A parcel of their fortunes, and things outward/Do draw the inward quality after them/To suffer all alike” (III.xiii.31-34). And I actually have to think about it more before I can say anything about it. It’s too cool for school, and right now my thoughts are a-jumble with “negative capability” and “outward manifestations of internal truths” and I can’t put them together quite yet.

REPUTATIONS: RICHARD BURTON, TAYLOR MADE FOR STARDOM

That said, I have a feeling certain loves are not reciprocated by other loves. And the in-continuity of Antony no longer being himself with Cleopatra, and Cleopatra’s identification that she is only herself with Antony…things are going to get a little interesting on the “who is who in relation to who” front here soon. Love, that which makes us not ourselves…but this one doesn’t seem to…fit. 

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Antony & Cleopatra–Act I

Sorry. I needed the week off last week.

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Onwards and upwards–Let’s look at the name: “Antony & Cleopatra.” I had a professor that liked to point out that in tragedies that involve lovers, their names are always separated, only joined by an “and.” This is important, especially to this play–we have two lovers that are having an affair. Unlike lovers that are married–thus making two one flesh–they are separated despite being together. Which is probably going to lead to most of the tragedy.

We open with the changed nature of Antony–He has gone from warrior to lover, and it seems that these two tensions within him play upon his character throughout the rest of the play. “[Y]ou shall see in him/The triple pillar of the world transformed/Into a strumpet’s fool” (I.i.11-13). I like this line, because it shows the gravity of Antony’s change–he’s one of the pillars of the world, but now, melted into the embraces of Cleopatra, he ceases to uphold his end. What happens when pillars melt? Probably what ensues in the rest of this play.

Oh, and then the next line Cleopatra is asking for a measure of love. I don’t think these two understand love at all. Love as a boundless thing has a measure? King Lear made the same mistake, and look what happened to him.

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One more note on the lover’s notions about love. “Here is my space!/Kingdoms are clay! Our dungy earth alike/Feeds beast as man. The nobleness of life/Is to do thus, when such a mutual pair/And such a twain can do’t” (I.i.35-39), states Antony. Yes, what makes man as man is love. Kingdoms will crumble, but man’s ability to love separates him from beasts. But their love is based solely upon pleasures, did I mention that they’re having affairs?

Which is shown to us by the way Cleopatra regards Antony’s lack of mourning his wife’s death–will he act this way when I die? But if he were to mourn Fulvia, she would also throw a fit equal to the one she throws at his lack of weeping. Women. Anna Karenina acts the same way.

Side note: Cleopatra=queen of Egypt. So why is she always referencing Greek gods? Is there an historical reason for this, or is Shakespeare showing us the state of disorder we find ourselves in during this play? The understanding of man toward the gods, the understanding of Antony’s role in the polis, Rome coming into war–all linked and expressed by small mentions of gods from another area of the map entirely.

Until tomorrow, kids.