“I feel a giddy sickness of strange awe”: Chillingworth, Cenci, and the Silent Pleasure of Pain

Geoff Bender
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Abstract

Echoing There is good evidence to suggest that Nathaniel Hawthorne deeply admired the work of Percy Bysshe Shelley. Early in his career, he clearly studied Shelley's writing closely, checking out a volume of his works from the Salem Athenaeum on two separate occasions: first on July 22, 1833, then on June 23, 1835 (Kesselring 47). Later, Hawthorne bestowed high praise on Shelley in his own fiction. In his 1844 tale, "Earth's Holocaust," for example, he writes: "[M]ethought Shelley's poetry emitted a purer light than almost any other productions of his day" (10:397). And in "P.'s Correspondence" (1845) Hawthorne articulates the consequence of such "light": an oeuvre whose best work "rest[s] upon the threshold of the heavens" (10:372). Given Hawthorne's high esteem for the British Romantic poet, it is little wonder that he would pay particularly close attention to what Shelleyans have often considered "the most significant serious play of its century written in English" (Curran 33): Shelley's Cenci (1819). Highly controversial in its time, The Cenci stages the crucial events preceding Beatrice Cenci's legendary sixteenth-century death: rape by her father, Francesco; his murder at her instigation; and her subsequent death sentence by a Papal court. In his preface to the work, Shelley dwelled with special emphasis on a portrait he encountered at the Palazzo Colonna in 1818. It portrays a young woman from the waist up, wrapped in turban and white, flowing drapery and bearing an expression that, Shelley said, emanated a blend of "exquisite loveliness and deep sorrow" to produce a countenance "inexpressibly pathetic" (144). Though of uncertain origin and attribution, this portrait was thought, when it attained a nineteenth-century cult status, to be of Beatrice Cenci, painted by the celebrated Guido Reni just prior to Beatrice's execution. Hawthorne, while residing in Rome, was similarly mesmerized. After viewing the painting for himself, he replicated Shelley's praise, calling the portrait "the very saddest picture that was ever painted" (14:92). The portrait's presence in The Marble Faun (1860) is, consequently, keenly felt. For this reason, perhaps, scholars who have analyzed Hawthorne's textual engagement with Shelley have frequently centered their inquiries almost exclusively on how The Cenci resonates through The Marble Faun. Such analysis has often entailed a tracing of explicit textual links, so that features of The Marble Faun become a kind of roman a clef for the Cenci story. Thus, for example, Frederick Crews sees Miriam as a sort of stand-in for Beatrice Cenci, whose history unlocks the closed door of Miriam's unspeakable past (227-28). More recently, critics like Charles Watts have been attentive to the peculiarly refracting quality that Shelley's version of Beatrice Cenci had on both Miriam's and Hilda's interrelated portrayals. Watts suggests a triangulation of Beatrice, Miriam, and Hilda so that both Miriam and Hilda perform versions of Beatrice, even as they become "doubles" of each other, thus "interpenetrating an innocence with an experience of vision" to establish the "basis for the action of Hawthorne's novel" (445). While such a tracing out of correspondences has, to a degree, been illuminating, the methodological approach that seeks textual parallelism as its interpretive end has also tended to suffer from the limitations integral to such a self-contained approach to source study. More interesting, arguably, than a delineation of relatively straightforward correspondences is the discernment of what I will call, following John Sallis, a more diffuse set of "textual echoes": reverberations of "semantic or syntactic elements" that move in less predictable fashion across texts and time to enrich new works in surprising ways (12-13). My interest, however, is less in the "excess of signification" (1) that Sallis notes as he considers the echo's proneness to semantic multiplicity than in Salis's recasting of the Thoreauvian echo. …
“我感到一种莫名的敬畏使我头晕目眩”——齐灵渥斯、岑西和《痛苦的无声快乐
有充分的证据表明,纳撒尼尔·霍桑非常欣赏珀西·比希·雪莱的作品。在他职业生涯的早期,他明确地仔细研究了雪莱的作品,在两次不同的场合检查了他在塞勒姆雅典娜博物馆的一卷作品:第一次是在1833年7月22日,然后是1835年6月23日(Kesselring 47)。后来,霍桑在自己的小说中对雪莱给予了很高的评价。例如,在他1844年的故事《地球的大屠杀》中,他写道:“我认为雪莱的诗歌比他那个时代几乎任何其他作品都散发出更纯净的光芒”(10:39 . 97)。在P。霍桑阐明了这种“光明”的后果:他的全部作品中最好的作品“在天堂的门槛上休息”(10:37 . 72)。鉴于霍桑对这位英国浪漫主义诗人的高度尊重,难怪他会特别关注雪莱经常被认为是“本世纪用英语写的最重要的严肃戏剧”(Curran 33):雪莱的《岑西》(1819)。在当时备受争议的《仙尼》中,《仙尼》讲述了比阿特丽斯·仙尼在16世纪传奇般的死亡之前的几个关键事件:被她的父亲弗朗西斯科强奸;在她的唆使下谋杀了他;随后被罗马法庭判处死刑在这部作品的序言中,雪莱特别强调了他1818年在科隆纳宫(Palazzo Colonna)遇到的一幅肖像。它描绘了一个腰部以上的年轻女子,裹着头巾和白色的飘逸的窗帘,雪莱说,她的表情散发出一种“精致的可爱和深沉的悲伤”的混合,产生了一种“难以形容的可悲”的表情(144)。虽然这幅画像的来源和归属不确定,但当它在19世纪获得邪教地位时,人们认为它是比阿特丽斯·琴西,由著名的圭多·雷尼在比阿特丽斯被处决之前画的。住在罗马的霍桑也同样被迷住了。在亲自观看了这幅画之后,他重复了雪莱的赞美,称这幅画是“有史以来最悲伤的画”(14:92)。因此,这幅肖像在《大理石农牧之神》(1860)中的存在感非常强烈。也许正是因为这个原因,那些分析霍桑与雪莱的文本联系的学者们经常把他们的调查几乎完全集中在《仙尼》是如何与《大理石农牧之神》产生共鸣的。这样的分析通常需要对明确的文本联系进行追踪,因此《大理石羊怪》的特点就成为了一种罗马式的古埃及故事的谱号。因此,例如,弗雷德里克·克罗斯把米里亚姆看作比阿特丽斯·琴西的替身,后者的经历打开了米里亚姆难以启齿的过去的大门(227-28页)。最近,像查尔斯·沃茨(Charles Watts)这样的评论家一直关注着雪莱版本的比阿特丽斯·琴西(Beatrice Cenci)对米里亚姆(Miriam)和希尔达(Hilda)相互关联的肖像所具有的独特折射性。瓦茨提出了比阿特丽斯、米里亚姆和希尔达的三角关系,这样米里亚姆和希尔达都扮演着比阿特丽斯的不同版本,即使她们成为彼此的“替身”,从而“将一种纯真与一种视觉体验交织在一起”,从而建立“霍桑小说的行动基础”(445)。虽然这种对应性的追踪在某种程度上具有启发性,但寻求文本平行作为其解释目的的方法论方法也往往受到这种自给自足的来源研究方法所固有的局限性的影响。可以说,比起对相对直接的对应关系的描述,更有趣的是我将按照约翰·萨利斯的说法,对一组更分散的“文本回声”的辨别:“语义或句法元素”的回响,它们以不可预测的方式在文本和时间中移动,以令人惊讶的方式丰富新作品(12-13)。然而,我的兴趣不在于萨利斯在考虑回声倾向于语义多样性时注意到的“意义过剩”(1),而在于萨利斯对梭罗式回声的重新塑造。…
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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