From Curtius
to Bakhtin: from mixing genres and
kitchen
humor to Grotesque Realism
Decorum, excess, classical, medieval, modern. Include
Prudentius, Liudprand, Bernard
Silvestris, Alanus, Walter
Map, Walter of Chatillon among Latin writers;
Wolfram for
Middle High German; Rutebuef, Roman de la Rose, ovide
moralis€,
Deschamps' grivoiserie, and Cuvelier for French
writers.
Romilda, Simon de Montfort, Welch women
mutilating
English, Crusaders canibalizing Saracens, or merely
killing
them in the process of excreting. Athanasius and others
killed
in the jakes. In addition,
Liudprand's
representation of the woman whose pudenda saves her
husband's
treasures might widen the topic somewhat, while
the fabliau about the man
who could make pudenda speak would
also, particularly since it has an anal
resolution, related
in some distant fashion to some of the goings on in
the
Miller's Tale (substituting orifices), and Bloch's routines
in
The Scandal of the Fabliaux. The topic
would then seem
to be grotesque realism in medieval history and
literature,
extending Bakhtin's intuition to suggest that a
consideration
of genre, anti-feminism, and political faction
makes grotesque realism
more useful. Mutilated and violated
genitalia. Copulating, excreting and urinating (mingens ad
parietem, in
Gregory, for example). Is the function in each
case reductive? Does the PL
offer an index that would help?
The article in Viator on medical advice
for sexuality.
Origen, Abelard, Babio for castration. Violence and
the
lower bodily functions might cover all categories.
Recall also the passage from Gesta Stephani
with
overtones and resonances of impotence, although what is
being
described has nothing to do with sexuality.
Specifically graphic realism in representations of deaths
in
battle also might help, as well as deaths of martyrs,
which give rise to
desire for term like Mannerism.
In
characterizing Prudentius' poetry, Jacques Fontaine
describes
the Mannerist as one who displays an interest in
irrationality,
instability, excess, affective violence, as
well as a taste for display, a
pleasure in ambiguity,
constructive imbalance, structure and ornament that
do not
match, and broken unity(1).
The association between grotesque realism and "freedom"
then,
would be removed, and the technique would reveal
itself as part of the
standard satirical paraphenalia,
capable of generating different tones in
different contexts.
In spite of
the fact that Bakhtin's work in many ways
seems to be a set of typical
academic fantasies, involving
the writer's desperate hope that the subject
matter he has
chosen displays a freedom and vitality denied to
himself,
the formal remarks he makes have some use. His assertions
about
historical developments in literary genres are
hopelessly naive, but can be
forgiven because his results
transcend his premises. He himself apparently
changed his
mind over the years about the historical substance of
his
remarks, arguing first that Dostoievsky was unique, then
that he
was the last and most remarkable example of the
genre or combination of
genres in which he was working.
Formal symptoms of grotesque realism are usefully
isolated, but he
offers the Cena Cypriana as the only work
in the middle ages that
demonstrates the qualities he
isolates. An edition produced as a
penitential task, an
inept little book, hardly covers the field.
Bakhtin's
configurations appear in a mystical, playful, Ambrosian
roman
by Wolfram von Eschenbach, in the second part of the
Roman de la Rose, in
Gawain and the Green Knight, in Walter
Map's satirical, if not Mennipean
satirical De Nugis
Curialium, in philosophical works, in historical works,
in
many incidents from fabliaux, defined, though
insufficiently, by
Muscatine as tales about sex and
excrement, the passage by Bernard on the
breasts sweeter
than wine, the passages from Liudprand, and much
else
suggests that one need not go to a folk tradition to find
the
symptoms.
Bakhtin establishes a
polarity between what he conceives
of as "classical" aesthetics
and grotesque realism. After
the Renaissance, he insists:
In the new official culture there
prevails a
tendency toward the
stability and completion of
being, toward one single meaning, one tone of
seriousness. The ambivalence of the
grotesque can
no longer be admitted.
The exalted genres of
classicism are freed from the influence of the
grotesque tradition of laughter(2).
According
to Bakhtin, classicism vitiates the awareness of
the body; grotesque
realism insists upon the body and the
physical nature of reality by
deliberately exaggerating and
profaning whatever high culture has
established as sacred:
Debasement is the fundamental principle of
grotesque realism; all that is sacred and
exalted
is rethought on the
level of the material bodily
stratum or else combined and mixed with its
images(3). As Bakhtin conceives of it, the
classical aesthetic is one of exclusion; the
excluded elements are the ones that
grotesque
realism, as a kind
of vox populi, reintroduces and
insistently magnifies:
The new bodily canon, in all its historic
variations and different genres, presents
an
entirely finished,
completed, strictly
limited
body, which is shown from the outside
as something individual. That which
protrudes, bulges, sprouts, or branches off
(when a body transgresses its limits and
a
new one begins) is
eliminated, hidden, or
moderated. All orifices of the body are
closed. The opaque surface and the body's
"valleys" acquire an essential
meaning as the
border of a
closed individuality that does
not merge with other bodies and with the
world. All attributes of the unfinished world
are carefully removed, as well as all
the
signs of its inner life. The verbal norms of
official and literay language, determined
by
the canon, prohibit all
that is linked with
fecundation, pregnancy, childbirth. There is
a sharp line of division between
familiar
speech and
"correct" language(4).
Bakhtin also includes banquet imagery
(related to what
Curtius calls "kitchen humor"), games and
riddles as part of
the parphenalia of grotesque realism: "the images
of games
were seen as a condensed formula of life and the historic
process: fortune, misfortune, gain and loss, crowning
and
uncrowning."(5)
The major short-coming of Bakhtin's work lies in his
attempt to
describe a medieval tradition of grotesque
realism by referring
enthusiastically, but vaguely, to the
Cena Cypriani (or perhaps merely to
Paul Lehmann's
description of the poem), as well as to examples of
carnivals
and banquets in general, with none of the
attention to detail that makes
C.L. Barber's examination of
approximately the same tradition so much more
satisfying(6).
In his haste to establish grotesque realism as the
exclusive
province of folk-culture, he overlooks the abundant
occurences
of these elements in, to name only major
examples, Wolfram von
Eschenbach's Parzival, the Roman de la
Rose, Alanus' Complaint of Nature,
the six volumes of
fabliaux in Montaiglon's edition, and the prosodic
exercises
for schoolboys, the comoediae, and in as unlikely a place
as
the Middle English Gawain and the Green Knight.
The first time I tried to test his scheme,
I turned to
Gawain and the Green Knight.
Here to p. 67 of "Aspects"
then to bottom of p. 68, then
stand aside to talk of
comoedia and the material on p. 69, and sum up the
rest of
the article, with debasement of money and sex.
However, the major examples in medieval
literature are
Alanus and the Roman de la Rose.
Philopsophical poets were accustomed to
using genitalia
(Bernard, Alanus, Jean de Meun, comoediae) as part
of
elaborate rhetorical, but earnest game; Wolfram does it in
vernacular.
Bernardus Silvestris brings his
Cosmographia to an end
with a description of sexual propagation as a
natural,
life-affirming battle against fate and death. He provides
the
phallus with no periphrastic euphemism, but uses the
same word that
Catullus and Martial use -- mentula:
The lower body ends in the wanton loins, and the
private parts lie hidden away in the
remote
region. Their exercise
will be enjoyable and
profitable, so long as the time, the manner, and
the extent are suitable. Lest earthly
life pass
away, and the
process of generation be cut off,
and material existence, dissolved, return to
primordial chaos, propagation was made
the charge
of two genii, and
the act itself assigned to twin
brothers. They fight unconquered against death
with their life-giving weapons, renew our
nature,
and perpetuate our
kind. They will not allow what
is perishable to perish, nor what dies to be
wholly owed to death, nor mankind to
wither
utterly at the root.
The phallus wars against
Lachesis and carefully rejoins he vital threads
severed by the hands of the Fates. Blood
sent
forth from the seat of
the brain flows down to the
loins, bearing the image of the shining sperm.
Artful Nature molds and shapes the fluid,
that in
conceiving it may
reproduce the forms of
ancestors.
Also in the twelfth century, Alain de Lille celebrated
the
phallus, though in a more elaborate, excessive tone, in his
satiric
Complaint of Nature. The opening attack
on
homosexuality speaks of transgressions of boundaries, in the
language
of a school-teacher:
The sex
of active nature trembles shamefully at
the way in which it declines into passive nature.
Man is made woman, he blackens the honor
of his
sex, the craft of magic
Venus makes him of double
gender. He is both predicate and subject, he
becomes likewise of two declensions, he
pushes the
laws of grammar too
far. He, though made by
Nature's skill, barbarously denies that he is a
man....
Next he describes sexual activity in terms of a
blacksmith's
metaphor:
He
strikes on an anvil which emits no sparks. The
very hammer deforms its own anvil. The spirit of
the womb imprints no seal on matter, but
rather
the plowshare plows
along a sterile beach.
Alain is equally inspired when he describes the
pleasures of
correct sexual behavior.
The most excessive rhetorical exercise on the process of
reproduction
occurs at the end of the Roman de la Rose, when
the lover deflowers the
rose. Jean de Meun offers an
allegorical representation of the event, but
he upsets the
convention entirely by using arranging for the
allegorical
level to point not to some Christian truth, but to a
brutally
biological transaction, complete with pain and
suffering. Here use pp. 454 ff. of Robbins
translation.
For a trivial but
amusing example, or reduction of what
Alanus, and Bernard of Chartres as
well, do for the phallus,
see the attempts to teach students the elements
of poetry,
in the twelfth century obscene verse narratives composed
by
desperate school-masters. In
one of them, the Alda, the
heroine is seduced by a man disguised as a
woman. When she
recovers from their first encounter, she declares that
she
cannot find any adequate way to thank him, and, borrowing a
line
from Horace's Art of Poetry, she asks for the lesson to
be repeated, ten
times if possible. She also asks where
she
might find an instrument like the one which has just given
her so
much pleasure. He replies that he bought it from a
merchant, that the
price varies according to weight, and he
himself, a poor man, bought a
very small one. He goes on to
give
even more specific details, as William of Blois warms
to his task.
Here to Parzival, where the feeding is
illustrated by
Herzeloyde's breast (pp. 194-195), its relation to
Bernard
on the breasts sweeter than wine; then on to the debased
passage,
where Gawain feasts his eyes on Antikonie, while
battling his enemies with
a chess board and chess pieces;
consider also Parzival's abrupt feeding
earlier in the poem,
p. 196, and the final notion of the Eucharist, as
Leopold
Bloom intuited centuries later, "it's everybody feeding
on
everybody else."
For example, Walter Map's bitter satire on life of court
contains
passages like this:
A third
illustration of the horrors of heterosexual life
occurs in the story of
Alanus, king of the Britons (376ff.),
in which Walter gives violence,
emasculation and blinding a
grotesquely ludic twist. Wigon is goaded by a
remark made by
his wife into taking vengeance upon the Breton king
Alanus,
his father-in-law, who had blinded and emasculated Wigon's
own
father Remelin, the count of Laon:
Contigit Wiganum cum uxore sua in scaccis ludentem
ad maiores operas a suis vocari, liquitque
loco
suo fidelem sibi militem
ut cum domina ludum illum
fineret, et abscessit. Cum ergo
domina vicisset,
ait militi
secum ludentio: 'Non tibi, sed orbi
filio mat.' Quod improperium Wiganus cum
equanimiter ferre non posset, ad Alanum Rebrit
properans inopinum invasit...
Now it happened that Wigon when playing
chess with
his wife was called
away by his courtiers to more
important business, left in his place a loyal
knight of his to finish the game with his
lady,
and withdrew. When then
the lady had won, she said
to
the knight who was playing with her: 'Mate, not
to you, but to the blind man's son.' This taunt
Wigon was unable to put up with; he
hastened off
to Alan Rebrit
and fell on him unprepared....
Wigon proceeds to capture, blind and
emasculate his
father-in-law. Upon his return, he resumes his position
at
the chessboard, and waits until he has won the game to
deliver his
trophies of victory. Like Walter Map
himself,
Wigon adopts a jovial manner to mask his purpose; as he
tosses
the eyes and genitalia of his father-in-law Alan onto
the chessboard, in
front of his wife, who had had taunted
him into taking the vengeance, he
uses her own words against
her:
Wiganus, ut plena glorietur, ulcione, ablatis
secum in manica sinistra oculis et
genitalibus
Alani, celato et
facto et proposito facie iocosa
et hylari, domum reversus cum uxore considet ad
scaccos, et obtento ludo super
scaccarium
genitalia et oculos
proicit, dicens quod ab ipsa
didicerat: 'Filie orbi dico mat.'
Wigan, in order to boast his full revenge, carried
off with him in his left sleeve Alan's
eyes and
privy parts, masked
deed and purpose with a
smiling merry face, returned home and sat down to
chess with his wife; when he had won the
game he
cast both upon the
board with the words he had
learned from her -- 'Mate to the blind man's
daughter.'
The bitter irony about
shared identity produces in his wife
no apparent emotion; instead, she
smiles, quietly and
effectively plots revenge, both sexual and otherwise,
with a
young and handsome aristocrat named Hoel, and Wigon himself
is
killed, though with no graphic details, yet another
victim of a
woman.
For example, a medieval
historical text might contain a
passage like this:
King Cachanes was a very handsome man,
and
Romilda, much taken with
his good looks, had such
a
great desire for him that she surrendered the
city to him, on condition that she spend a night
with him. She delivered the city in this
manner.
When he had captured
the city, taken all the
wealth, and enslaved the people, he lay one night
with her, to fulfil his agreement. After that, he
gave her to twelve Slavs, who each, one
after the
other, took his
pleasure with her, as though she
were a common whore. Then he had a large, sharp
stake placed in the ground and ordered
that she be
placed on its
point. When she had been speared
through the body as a reward for her behavior, he
said: "This is the kind of husband
you deserve."
The example
of the destruction of this foolish
woman should be kept in mind. If this king was
somewhat cruel and treacherous, nevertheless
he
showed very clearly by this
deed that she who
committed
the treachery displeased him. He
thought that she would quickly have him
killed, by
treachery or by
poison, if she stayed with him any
longer, since she had betrayed her own children
and her kin. Thus perished the
treacherous woman,
who desired
the pleasures of the flesh more than
the safety of her children and of the citizens of
the city. Her daughters did not follow
the example
of their mother's
lechery, but loved chastity, and
because they did not wish to be corrupted or
shamed, they took the stinking flesh of
raw pigs
and put it between
their breasts, under their
garments, relying on the stench and corruption of
the rotting flesh to protect them against
being
touched by the
barbarians. Exactly what they
anticipated happened, for when these people
foolishly wanted to touch them, they
recoiled,
because of the great
stench of the rotten flesh,
cursing
them and saying that these Lombards all
stank. Afterwards they were much honored, as was
right, for having guarded the purity of
their
bodies and their
chastity, for one became the
queen of Germany, and the other became the duchess
of Bavaria.
Consider also the advice Theodoric's
mother
gives him when he is
momentarily frightened in
battle(7):
This
Theodoric was so well made, and always
so reliable, that he was one of the most
valuable men of the emperor's court, for
his
intellect and for his
prowess; he surpassed
the
others both in size and in strength and
courage. The emperor liked him very much at
that time, as did many senators, for
his
intellect and for his
valor. When the
messagers to
the Romans came before the
emperor, and he heard the reason for their
trip, he sent them Theodoric, making
him
patrician and defender of
all Italy. When he
arrived,
and the Romans had received him, he
prepared his troops, and fought against
Odoacer several times. One day, in fighting
against him, he and his men were
defeated,
and he had to flee.
He fled to Ravenna, where
his
mother ran to urge him to return to
battle. But when she saw that he refused, and
was afraid to return, she said to
him:
"Lovely son, believe
me, you have no fortress
nor
hideaway where you may flee or hide
yourself, unless I raise my skirt so that you
may enter the house from which you issued
at
birth." When the young
man heard this, he was
outraged and shamed by his mother's words; he
took courage, got together whatever of
his
men he could, and returned
to the field of
battle....
Here, then the lower bodily stratum is used, as it is
often,
to express anger, and its relationship to folk-culture seems
to
be beside the point.
Liudprand
of Cremona, an historian and gossip-monger of
the 10th century, tells some
stories in the Antapodosis that
offer symptoms of grotesque realism; the
Priapic priest who
cuckolds king Berengar is castrated, as part of one
of
Liudprand's antifemine routines (pp. 199-200). The Greek
woman who
saves her husband from being castrated with a
rhetorical display, pp.
148-149. that. significantly,
generates laughter. See also pp. 150 ff. for
Willa, who
saves her husband's jeweled belt by storing it in the
lower
bodily stratum, and the poem that follows. Here the
judgement
is on greed.
Here to the fabliau
about the man who could make female
genitalia speak, and the woman who
successfully resisted
him, only to be betrayed by another part of the
lower bodily
stratum.
Menippean Satire
In the fourteenth century, for example,
two
allegorizations of Ovid's Metamorphoses offer good examples
of
the Menippean form as Bakhtin describes it, with two
important elements
missing, or not incontravertibly present,
however: the comic and the truly
dialogic. Otherwise, the
poems
conform to most of Bakhtin's criteria, since they
contain fantastic,
exceptional incidents, are not bound by
the requirements of external
verisimilitude, show remarkable
inventions in plot and interpretation,
combine comparatively
free fantasy, symbolism, and mystical-religious
elements,
show a tri-level construction of heaven, earth, and hell,
investigate
unusual pyschological states, contain scandalous
scenes, actions, words,
offer sharp contrasts, and are
composed of other genres(8). That they are "united by a
profound
bond to carnavality," however, is not clear, since
the violent,
erotic, troublesome material comes straight
from a Latin classic.
If there is any sense in which they contain
the
"dialogic" element, it would have to be the freedom of
interpretation
contained in both the ovide moralise and in
Bersuire's Reductorium
morale. Juno may be interpreted
either
as Mammon or Christ, Pentheus may be either Christ or
the Jews who
persecute Christ, and many other antithetical
allegorizations of the same
figure occur.
Consider also
Chaucer's Summoner, Miller, and Dante's
devils who greet each other with
anal trumpet blasts.
insert here
material for Gawain and the Green Knight from
pp. 68 ff. of article.
Satire's complex, radical concern with
instinctual,
irrational impulses, and its connection with Saturnalian
license,
then, combine with the provocative material offered
by Ovid's
Metamorphoses to provide a playground more
expansive than that offered by
any other classical text in
the middle ages. Kevin and Marina Brownlee, Romance,
Hanover, 1985. PN663 R66
1985. For Segre and Stephen Nichols
on Bakhtin.
(1) Forma Futuri:
studi in onore del Cardinale Michele
Pellegrino, Torino, 1975, pp. 755 ff.
(2)
Mikhail Bakhtin,
Rabelais and his World, Cambridge, 1968, p.
101.
(3)
Ibid.
370.
(4)
Ibid.
(5) Ibid. p. 235.
(6) Shakespeare's Festive
Comedy, Princeton, 1959.
(7) Aimon, borrowing from Orosius describing the Persians?
(8) This list is selected from M.M. Bakhtin, The Problems
of
Dostoievsky's Poetics, Ann
Arbor, 1973, Chapter One.