Like Skillful Looms: Marvell, Cromwell, and the Politics of Weeping

Marvell Studies Pub Date : 2019-11-20 DOI:10.16995/ms.35
Stephen Spencer
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引用次数: 1

Abstract

Recent work has illuminated the spiritual, eschatological, and gender dynamics of Marvell’s poetry of tears, but the politics of Marvellian weeping have yet to be tackled. Contextualizing the Cromwell encomia (‘The First Anniversary of the Government under His Highness the Lord Protector’ and ‘A Poem upon the Death of his Late Highness the Lord Protector’) amidst the man’s proclivity for weeping, this essay argues that Marvell poetically employs tears not just to embrace the vulnerability of the Lord Protector at the center of England’s new political settlement; he also attempts to bind moderate yet impassioned allies around a bourgeois Protestantism. The essay begins with a reading of ‘Eyes and Tears’ to establish the religious, economic, and ornamental dimensions of Marvellian weeping. ‘The First Anniversary’ echoes the aspect of luxurious display central to Marvell’s bourgeois Protestantism in ‘Eyes and Tears’, but it adds an emphasis on domestic productivity to suggest that private weeping can be publically beneficial. In this way, Marvell can speak to Cromwell as a well-known practitioner of weeping while also speaking to, and as, an audience of bourgeois Protestants, for whom religious devotion and economic productivity are mutually reinforcing endeavors. The essay concludes with a theoretical reflection on Marvellian weeping as affective politics, in which the externalization of internal emotion attempts to forge community. Ultimately, the affective politics of Marvellian weeping consists in publicizing private piety without forfeiting the sanctity of private life altogether.
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像灵巧的织布机:马维尔、克伦威尔和哭泣的政治
最近的工作已经阐明了马维尔的眼泪诗的精神、末世论和性别动态,但马维尔的哭泣的政治尚未得到解决。将克伦威尔的赞歌(《护国公殿下政府成立一周年》和《已故护国公殿下去世时的一首诗》)置于这个人的哭泣倾向的背景下,本文认为,马维尔诗意地利用眼泪,不仅是为了拥抱护国公在英格兰新政治解决方案中心的脆弱性;他还试图将温和但热情的盟友团结在资产阶级新教周围。这篇文章从阅读《眼睛与眼泪》开始,以确立马维尔式哭泣的宗教、经济和装饰维度。《一周年纪念》呼应了马维尔在《眼睛与眼泪》中资产阶级新教的奢华展示,但它增加了对国内生产力的强调,表明私人哭泣可以对公众有益。通过这种方式,马维尔可以把克伦威尔作为一个著名的哭泣实践者,同时也作为一个资产阶级新教徒的听众,对他们来说,宗教信仰和经济生产力是相互促进的。文章最后对马维尔式的哭泣作为一种情感政治进行了理论反思,在这种政治中,内在情感的外化试图形成共同体。最终,马维尔式哭泣的情感政治在于公开个人的虔诚,同时又不丧失个人生活的神圣性。
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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