In The Poetics of Space, Gaston Bachelard defines attention in terms of the detail of the miniature: ‘to use a magnifying glass is to pay attention, but isn’t paying attention already having a magnifying glass? Attention by itself is an enlarging glass’.[1] The active verbs ‘paying’ and ‘having’ here cast attention as something active which exerts a force on the thing being looked at and which, through the action of the metaphorical magnifying glass, changes the size of the object under scrutiny. It is this question of active attention which Ben Jonson takes on when he introduces puppets into Bartholomew Fair in Act V, Scene iii. As each of the characters pays attention differently to these puppets, the very problem of how we look comes to the fore. Kristina E. Caton’s idea of the puppets’ ‘refusal to remain mere props’ in Jonson’s play, however, complicates this model of attention, since it implies a Newtonian reciprocal exertion of force, and this is indeed visible in this scene from Jonson’s play.[2] Reading the puppet scenes from Bartholomew Fair in light of both the problem of attention and that of the power of the prop, I suggest that Jonson dramatizes a power struggle between puppet and human, the resolution of which provides a key to understanding how we are to read the character of the puppet-master, Lantern Leatherhead, in this act.
I am in love with the actors already, and I’ll be allied to them presently – they respect gentlemen, these fellows. Hero shall be my fairing, but which of my fairings? – le’ me see – I’faith, my fiddle! And Leander my fiddlestick. Then Damon my drum, and Pythias my pipe, and the ghost of Dionysius my hobby-horse. All fitted.[3]
From his first interaction with the puppets, Cokes figures them as part of his childhood world of toys by relegating them to objects created for the sheer purpose of his entertainment. There is a doubleness to Cokes’s attitude, as he seems to experience real feelings towards these puppets, and even describes them as eating and drinking as he notes the benefits of having such small ‘players’: ‘there goes not so much charge to the feasting of ‘em, or making ‘em drunk, as to the other, by reason of their littleness’. Yet these are also still merely animated toys, his ‘fiddlestick’, ‘drum’ and ‘hobby-horse’, and Cokes handles them in their basket like objects, not like living things.
When Busy, the zealously anti-theatrical Puritan, enters in Scene v of this act, he pays a different kind of attention to the puppets. He rails against the idolatry of acting, believing theatre to be a breeding ground for lies, where ‘the male among you putteth on the apparel of the female,/ And the female of the male’ (BF, V.v.78-9). Busy’s exclamation here is confusing, as he is speaking before the Restoration, where all parts were acted by men: there would have been, then, no women putting on men’s clothes. It seems that Busy has fallen for the disguises in plays such as Shakespeare’s Twelfth Night, where the character of Viola dresses up as a man in order to get into Orsino’s court. That is to say, Busy cannot see through multiple layers of theatrical signification, and so engages with the puppets as if they are real people. Winwife voices this problem earlier in the same scene: ‘what a desperate profane wretch is this! Is there any ignorance/ or impudence like his, to call his zeal to fill him against a puppet?’ (BF, V.v.35-6). The intensity of ‘zeal’ and the abundance of ‘fill’ seem disproportionate to the deflated, diminutive ‘puppet’. As he directs such enthusiastic anger against them, Busy does not just ‘fill’ himself, but also the bodies of the puppets, turning them into the very ‘heathenish idols’ that he exclaims them to be when he first enters (BF, V.v.4). It is his attention to the puppets within the context of the theatre that reshapes them into idols and embodiments of the enemy of his beliefs.
Busy’s form of attention is easily defined in the terms of Bachelard’s chapter on miniature. Bachelard argues that there is an all-engulfing world separated from the real world, into which a person can enter only if they permit their imagination to engage completely with it:
Large issues from small, not through the logical law of the dialectics of contraries, but thanks to liberation from all obligations of dimensions, a liberation that is a special characteristic of the activity of the imagination.[4]
Bachelard’s use of the word ‘liberation’ here suggests that there is something productive in steeping oneself in this imagined miniature world: there is something freeing in giving one’s attention and oneself entirely over to the miniature, and something self-restrictive in standing on the threshold of size and peering inwards. This seems to be true in the puppet scene of Bartholomew Fair, indeed, as when Busy talks to the puppets he is involved in the theatrical moment. Even in a ridiculous exchange,
BUSY: It is profane.
PUPPET DIONYSIUS: It is not profane.
BUSY: It is profane.
PUPPET DIONYSIUS: It is not profane. (Bartholomew Fair, V.v.53-8)
the parallelism between the words of puppet and human suggests that they argue on the same terms and thus that both are part of the same world. The use of italics in the 1641 folio to designate the puppets’ words attempts to separate these props from Busy and the real world, but Busy has been swallowed up by his imagination and this miniature world, and so he erases the threshold which the different typefaces imply.
There is, then, an equality between puppet and human expressed in the parallelism of this exchange; it is an equality which opens up a sense of threat not present in Bachelard’s ideas about the miniature. As Busy’s exchanges with the puppets grow longer and longer, one of them points out that perhaps he is turning into a puppet himself:
Nay, I’ll prove against ere a rabbin of ‘em that all my standing is as lawful as his; that I speak by inspiration as well as he; that I have as little to do with learning as he; and do scorn her helps as much as he. (BF, V.v.87-9)
The mention of ‘inspiration’ here taps into the word’s etymological roots as a breathing in of creative thought as the origin of poetry, and suggests in this context the comparison between Lantern breathing life into the puppets as they speak, just as Jonson breathes life into Busy in his play. Yet Busy is given speech, or ‘fill[ed]’, to use Winwife’s earlier verb, not just by the playwright Jonson, but also by the puppets themselves, as they incite his zeal and anger. This reference to speaking ‘by inspiration’, then, suggests that the movement of transformation works both ways. Not only does Busy’s attention transform the puppets into demonic idols, but the intensity of his attention, the fact that he immerses himself in their world of miniature, means that he himself is transformed by and also into the very puppets which he criticises. The parallel syntax in the puppet’s words merges the ‘I’ and ‘he’ of puppet and human into identical entities. Perhaps Busy’s full engagement with the miniature elevates him in Bachelard’s eyes, but certainly in Jonson’s, it is the key to his downfall.
It is this fate of Busy’s which allows us to understand, finally, how to deal with the character of Lantern. Lantern, too, transforms the puppets. On one level, he does this by shedding light on them, much in the same way as Lantern who plays the moon in the inset-play in Shakespeare’s A Midsummer Night’s Dream does. He illuminates the stage and makes the play possible, as Pyramus expresses: ‘I thank thee, Moon, for shining now so bright./ For by thy gracious, golden, glittering gleams,/ I trust to take of truest Thisbe sight’.[5] Lantern also gives the puppets a voice in this scene of Bartholomew Fair, breathing a verbal life into them while also enabling them to become Hero and Leander from Marlowe’s poem and enabling them to transcend their physical form as figures in a basket by absorbing meaning from Lantern. Yet Lantern does not allow himself to be transformed as Busy is: he engages them merely within the context of the play, as a narrator-like figure, and not as his own self. The transformation that he initiates is not one driven by personal desires – he is not excited by the thought of being a child playing with toys once again, nor do his political opinions lie in the background of his words – but is one that is fixed firmly in the realm of the theatrical. Lantern is merely a facilitator and reshaper of theatre, not of his own self. As he resists this transformation, then, Lantern is aligned with the other characters who swirl around the edges of this scene: the ‘normative’ figures who delineate the edges of the kinds of attention that Busy and Cokes represent, and who provide a vision of the ‘normal’ against which these two characters are contrasted.
In Jonson’s Bartholomew
Fair, the puppets exist to interrogate forms of attention which deviate
from this ‘normal’. They first absorb the characters’ gaze and are transformed
by it and by their imagination, but then reflect this attention back onto the
character so that they too are transformed by the attention they pay. To pay attention
is not just to hold a magnifying glass, then, to use Bachelard’s terms, but to hold
a magnifying glass in front of a mirror, diverting the rays not only onto the
viewed object but onto the self, too. The frontispiece of the 1631 edition of Bartholomew Fair carries an epigram from
Horace on modern theatre and its audiences, including the lines: si foret in
terries, rideret Democritus: nam/ spectaret populum ludis attentius ipsius,/ ut
sibi praebentem, nimio spectacula plura’ [Were Democritus still on earth, he
would laugh […] he would gaze more intently on the people than on the play
itself, as giving him more by far worth looking at.][6] Here,
as Democritus looks not just at the stage but also out into the audience, he
seems to enact the effects of attention as Jonson explores them in Act V. What
he looks at (the audience) is transformed into the spectacle, but as he looks
he inevitably transforms himself into the same subject of ridicule and laughter;
Democritus is, through his physical position in the theatre, part of the
audience himself and so cannot resist the definition which he imposes onto them.
As happens when Democritus watches the audience from his own position within
them, so does Busy’s attention refuse to leave him superior to or separate from
the object at which he looks, but drags him into the realm of what he observes:
his attention reflects back onto itself.
Works cited:
Primary texts:
Ben Jonson, Bartholomew Fair (1616), ed. by John Creaser in Cambridge Edition of the Works of Ben Jonson (Cambridge: Cambridge University Press, 2011).
Secondary texts:
Gaston Bachelard, The Poetics of Space, trans. by Maria Jolas (Boston, MA: Beacon Press, 1994).
Mikhail Bakhtin, Rabelais and His World, trans. by Helene Iswolsky (Cambridge, MA: MIT Press, 1968).
Jonas A. Barish, ‘Bartholomew Fair and its Puppets’, Modern Language Quarterly, 20.1 (1959), 3-17.
Kristina E. Caton, ‘Shared Borders: The Puppet in Ben Jonson’s Bartholomew Fair’, Early Theatre, 16.1 (2013), 51-73.
Ian Donaldson, Ben Jonson (UK: Oxford University Press, 1985).
Debora
K. Shuger, ‘Hypocrites and Puppets in Bartholomew
Fair’, Modern Philology, 82.1
(1984), 70-73.
[1] Gaston Bachelard, The Poetics of Space, trans. by Maria Jolas (Boston, MA: Beacon Press, 1994), p158.
[2] Kristina E. Caton, ‘Shared Borders: The Puppet in Ben Jonson’s Bartholomew Fair’, Early Theatre, 16.1 (2013), p52.
[3] Ben Jonson, Bartholomew Fair (1616), ed. by John Creaser in Cambridge Edition of the Works of Ben Jonson (Cambridge: Cambridge University Press, 2011). All further references to Bartholomew Fair are quoted in-text and taken from this edition.
[4] Bachelard, p155.
[5] William Shakespeare, A Midsummer Night’s Dream, ed. by Sukanta Chaudhuri (London: Bloomsbury Arden Shakespeare, 2017), V.i.256-8.
[6] Horace, Satires, Epistles and Ars Poetica, trans. by H. Rushton Fairclough (Cambridge, MA: Harvard University Press Loeb Classical Library, 1926). II.I, 195-7.