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這幾天沒事把那篇論文啃下來了……好長啊眼要瞎掉了orz
蓮子還是很火眼金睛滴呀~最精華的姊弟部分都摘出來了，我就稍微做個少許的補充吧~
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這一段，我忽然覺得很配女主……
Attempts have been made to find in that play
immediate anticipations of the mental attitude and
of particular thoughts that appear in Coriolanus.
Thus Octavia\'s dilemma in her petition has been
quoted
:
A more unhappy lady,
If this division chance, ne\'er stood between,
Praying for both parts :
The good gods will mock me presently,
When I shall pray, \" O, bless my lord and husband !
\"
Undo that prayer, by crying out as loud,
\" O, bless my brother ! \" Husband win, win brother,
Prays, and destroys the prayer ; no midway
\'Twixt these extremes at all. (in. iv. 12.)
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還有這一段，最后一截雖然很正常（？這是個什么形容詞orz），但是看著就很容易腦補啊~~腦補完之后就忍不住想女主真命苦啊 = = 雖然比絕大多數(shù)人都命好但還是忍不住覺得她命苦啊……
Mecaenas
merely replies with diplomatic decorum :
If beauty, wisdom, modesty, can settle
The heart of Antony, Octavia is
A blessed lottery to him. (n. ii. 247.)
No doubt. But though Touchstone says, \"Your If
is your only peacemaker,\" it can also be a very good
peace-breaker on occasion. In Enobarbus\' opinion
(and in his own way Octavius is just as shrewd),
Octavia with her \"holy, cold and still conversation\"
is no dish for Antony. But though this is now
expressly pointed out to Octavius\' confidants, the
marriage goes on as though nothing could be urged
against it. The reason is that nothing can, from
the point of view of the contrivers. If it turns out
well, so far good ; if it turns out ill, so much the
better. Only when it is an accomplished fact, does
Caesar give a glimpse of what it involves in the
sinister exhortation :
Let not the piece of virtue which is set
Betwixt us, as the cement of our love.
To keep it builded, be the ram to batter
The fortress of it. (ni. ii. 28.)
Thus when Antony returns to Cleopatra, as he was
bound to do, Octavius manages to represent himself
as the aggrieved party, as champion of the sanctity
of the hearth, the vindicator of old Roman pieties
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屋大維你個渣！��！看到when Octavia was again used as the unconscious pawn覺得異常心痛，然后就覺得屋大維這個情商為負的家伙也真是自找的…………= =
It seems more than probable that the
marriage with Octavia was suggeste37not~t6 confirm
the alliance, but to provoke a breach at a more convenient
season. The biographer expressly assi|fns
the same sort of ulterior motive to a later act of
apparent kindliness, when Octavia was again used
as the unconscious pawn. When she, just before the
final breach, insists on setting out to join her husband,
Plutarch explains :
Her brother Octavius was willing unto it, not for his {i.e.
Antony\'s) respect at all (as most authors doe report) as for ,
that he might have an honest culler to make warre with
Antonius if he did misuse her, and not esteeme of her as
she ought to be.
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還有這樣的……雖然屋大維婭永遠比不上屋大維的理想和野心，但是His love for his sister may be limited and alloyed, but it is unfeigned. 上面的那一段indignation at Octavia\'s scanty
convoy when she returns from Athens to Rome就可以表現(xiàn)出來……我覺得這家伙是因為姐姐一聲不吭回來了也不吱一聲傲嬌呢（……）
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這個不說了，反正渣啊情商為零啊各種不解釋啊……
And yet this admirable brother has not hesitated
to arrange for his sister a \" mariage de convenance\" i
with Antony, a man whom he disapproves and dis- 1
likes. From the worldly point of view it is certainly
the most brilliant match she could make ; and this
perhaps to one-of Octavius\' arid nature, with its total
lack of sympathy, imagination and generous ideals,
may have seemed the main consideration. All the
same we cannot help feeling that he was thinking
mainly of himself, and, though with some regrets,
has sacrificed her to the exigencies of statecraft.
Menas and Enobarbus, shrewd and unsentimental
observers, agree that policy has made more in the
marriage than love. So much indeed is obvious,
even if its purpose is what on the face of it it
professes to be, the reconcilement of the men it
makes brothers-in-law.
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這一段也很美啊，我覺得比sister and brother的那一截更美好更含蓄更深濃~不過其實表達的就是一樣滴意思 =w=
But Shakespeare also knows that without
affection to bring it out, there will be no answering
affection in a woman like Octavia. She will be true
to all her obligations, so long as they are obligations,
but no love will he roused to make her do more than
is in her bond.
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下面一整段雖然內(nèi)容都很正經(jīng)，但是不知為毛看到“use his power”這句話我立刻就開始想歪腦補，然后結(jié)合傳說中的軟禁啊狗血啊強X啊拉燈啊……蓮子你答應(yīng)過要寫的啊不能言而無信�。。�！
還有，有關(guān)安東尼的地方，好像也很有感覺啊……
The hurried, loveless and transitory union, into
which Antony has entered only to suit his convenience,
for as Enobarbus says, \" he married but
his occasion here,\" and into which Octavia has
entered only out of deference to her brother who
\" uses his power unto her,\" has thus merely a
political and moral but no emotional significance.
This Roman marriage lies further apart from the
love story of Antony than the marriage in Brittany
does from the love story of Tristram. This diplomatic
alliance interferes as little with Octavia\'s
sisterly devotion to Octavius as the political alliances
of Marguerite d\'Angoul^me interfered with her
sisterly devotion to Francis I. And much is gained
by this for the play. In the first place the hero no
longer, as in the biography, offends us by fickleness
in his grand idolatry and infidelity to a second
attachment, on the one hand, or by ingratitude to
a long-suffering and loving wife on the other. But
just for that reason Octavia does not really enter
into his life, and claims no full delineation. She is
hardly visible, and does not disturb our sympathies
with the lovers or force on us moral regards by
demuring on them and chastising them with her
sober eyes. Nevertheless visible at intervals she is,
and then she seems to tell of another life than that
of Alexandrian indulgence, a narrower life of obligations
and pieties beside which the carnival of impulse
is both glorified and condemned. And she does
this not less effectually, but a great deal less obtrusively,
that in her shadowy form as she flits from
the mourning-chamber to the altar at the bidding of
her brother, and from Athens to Rome to preserve
the peace, we see rather the self-devoted sister than
the devoted wife. For in the play she is sister first
and essentially, and wife only in the second place
because her sisterly feeling is so strong.
Still more slightly sketched than the domestic
loyalty of Octavia or even than the military loyalty
of Scarus, is the loyalty of Eros the servant ; but it
is the most affecting of all, for it is to the death.
Characteristically, he who Obtains the highest
spiritual honours that are awarded to any person
in the play, is one of a class to which in the prime
of ancient civilisation the possibilty of any moral
life would in theory have been denied. Morality
was for the free citizen of a free state : the slave was
not really capable of it. And indeed it is clear that
often for the slave, who might be only one of the
goods and chattels of his owner, the sole chance of
escape from a condition of spiritual as well as
physical servitude would lie in personal enthusiasm
for the master, in willing self-absorption in him.
But in a world like that of Antony and Cleopatra
such personal enthusiasm, as we have seen, is almost
THE ASSOCIATES OF ANTONY 367
the highest thing that remains. So it is the quondam
slave, Eros the freedman, bred in the cult of it, who
bears away the palm. Antony commands him to
slay him :
When I did make thee free, sworest thou not then
To do this when I bade thee ? Do it at once
;
Or thy precedent services are all
But accidents\' unpurposed. Draw, and come.
(iv. xiv. 81.)
But Eros by breaking his oath and slaying himself,
does his master a better service. He cheers him in
his dark hour by this proof of measureless attachment
:
Thus do I escape the sorrow
Of Antony\'s death. (iv. xiv. 94.)
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