Abstract
Those of you who know the Paul’s Walk sequence in Every Man Out of His Humour only from the first Folio, or from Herford and Simpson’s Folio-based text, know it as the first six scenes of Act III: several fragments of apparently discontinuous action broken into convenient vaudeville turns. Those of you familiar with Holme’s quartos of 1600, however, think of Paul’s Walk as one long well-balanced scene with a carefully choreographed stroll that forms the physical centre and emblematic hub of the play. The genius of the scene lies in its representation of a famous topographical site, with all its accumulated cultural associations, within the context created by the ambivalently fictionalized site of the new Globe theatre. St Paul’s, represented as a kind of theatre within the theatre, is a familiar space transformed for the stage. Observing how the St Paul’s promenade of strolling hucksters and show-offs coordinate their bustle into a stylized dance, the audiences can recognize the authenticity of the place in the comic reduction of the dancers, their steps, their skill at changing partners and courtesies to other couples, and can judge their social performance at an aesthetic remove.
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Notes
D. Cole, The Theatrical Event: The Mythos, A Vocabulary, A Perspective (Middletown, Conn., 1975), ch. 3, esp. pp. 63–6.
S. Mullaney, The Place of the Stage: License, Play, and Power in Renaissance England (Chicago, 1988), p. 10.
A. C. Baugh (ed.), William Haughton’s ‘Englishmen for my Money; or A Woman Will Have her Will’ (Philadelphia, 1917).
S. B. Garner, Jr, Bodied Spaces: Phenomenology and Performance in Contemporary Drama (Ithaca, NY, 1994), pp. 53–4, writing of similar practices in Beckett’s late plays.
My terminology here is influenced by Hannah Arendt’s thought on judgement, which has strong parallels to Jonson’s own arguments. Both writers believed that only clear-eyed spectators could pass ultimate judgement (on politics or works of art) by the quality of their attention over time, and both wonder, in a world in which moral norms can collapse overnight and behavioural patterns change with the prevailing fashion, how an individual may find a reliable way to judge questions of value without recourse to apparently objective rules set by society (rules that frequently fail to support or protect its members) or to merely subjective assertions of preference. Both writers attempt to understand the faculty of judgement by focusing on the fact of plurality and diversity as the guide to responsible comprehension of the human condition. See M. Denneny, ‘The privilege of ourselves: Hannah Arendt on judgment’, in Hannah Arendt: The Recovery of the Public World, ed. M. A. Hill (New York, 1979), p. 250.
R. Schechner, ‘Magnitudes of performance’, in By Means of Performance: Intercultural Studies of Theatre and Ritual, eds R. Schechner and W. Appel (Cambridge, 1990), pp. 27–8. Schechner’s anthropological examination of ritual performances in the third world (chanting, dancing, re-enactments) in particular sanctified places during specific holiday periods has some influence on my understanding of Jonson’s choreography in St Paul’s during Shrovetide, but only through my extrapolation, not through Schechner’s direct discussion of early modern theatrical practices.
J. L. Styan, ‘Stage space and the Shakespeare experience’, in Shakespeare and the Sense of Performance, eds M. and R. Thompson (Newark, Del., 1989), pp. 197–8.
P. R. Williams, ‘Ben Jonson’s satiric choreography’, Renaissance Drama, 9 (1978), pp. 138, 145.
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© 1999 Palgrave Macmillan, a division of Macmillan Publishers Limited
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Ostovich, H. (1999). ‘To Behold the Scene Full’: Seeing and Judging in Every Man Out of His Humour. In: Butler, M. (eds) Re-Presenting Ben Jonson. Early Modern Literature in History. Palgrave Macmillan, London. https://doi.org/10.1057/9780230376724_5
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DOI: https://doi.org/10.1057/9780230376724_5
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