MasterMistress: Heteronormativity and Gender
Expression in Love’s Cure
“I
must, and will put on / What fashion you think best: though I could wish / I
were what I appeare.”
(Clara, Love’s Cure, 1.3.35-37)
1> The greatest concern in
Beaumont and Fletcher’s Love’s Cure,
the principal question that guides the entire play’s action, is to what extent
is one’s gender identity predetermined (nature) and to what extent is it
influenced by social pressures (custom)? Siblings Clara and Lucio, raised
separately by their opposite sex parent, spend their developmental years hidden
in cross-dress. Clara, in exile with her father Alvarez, is dressed as one of
his soldiers, while Lucio, at home with his mother Eugenia, dresses and behaves
as a daughter. When Alvarez and Clara are safe to return home, the children are
expected by their parents to adopt not only the clothing appropriate to their
physical sexes but also the corresponding gendered behaviors. Alvarez assures
Eugenia on the process to restore their children’s natural gender identities:
“…our mutuall care must be / Imploy’d to help wrong’d nature, to recover / Her
right in either of them, lost by custome…."[1] Throughout
Love’s Cure, the characters search
for the authentic gender identities of Clara and Lucio, ones that Alvarez and
Eugenia hope will match their physical sexes; however, the play’s ultimate
resolution proves that there is in fact no authentic or natural identity that
has not already been externally influenced. One’s gender identity is in many
ways always already coaxed into certain patterns of socially recognizable
behaviors; the search for one’s authentic, uninfluenced, natural gender
identity leaves one (as it leaves siblings Clara and Lucio) merely to perform
behaviors already predetermined by social forces. The performance brings the
siblings no closer to discovering an unadulterated gender identity in spite of
the play’s tidy ending.
2> Although readers today
understand that gender and sexuality are not necessarily linked to one another,
Beaumont and Fletcher’s early modern English audience would likely have been
familiar with a socially-accepted concept of an idealized gender identity, one
that follows heteronormative patriarchal roles. In this view, those who are
masculine are also strictly physical males, while those who are feminine are
also strictly physical females. Richard Mulcaster expands on this idea in his
1581 treatise Positions, wherein he
explains that, particularly in the case of nature versus nurture, the
upbringing of a specifically gendered child falls to the responsibility of the
parents in order to align that gender with the child’s physical nature
(God-given, according to Mulcaster). He asserts: “…we have it in commandment,
not only to train up our own sex, but also our female, seeing he hath to
require an account for natural talents of both the parties, us for directing
them, them for performance of our direction."[2] To
Mulcaster, and to Beaumont and Fletcher it seems, one’s gender identity
represents both innate elements (Mulcaster’s “natural talents”) as well as
performances from guided instruction of authoritative parties in children’s
lives. Already Clara’s wish to be
what she outwardly represents in her apparel is challenged—she laments her
father’s requirement that she must change her appearance because she does not
feel that she embodies the femininity she will perform. Clara, Lucio, and their
parents move throughout the play in order not only to restore “natural” gender
identities but also to retrain the siblings’ natures according to
heteronormative social expectations. While Clara and Lucio seem to want to
please their parents (as any dutiful child should), they struggle against a
lifetime of training for the opposite gender performance, and express
dissatisfaction that their “authentic” natures are not more easily aligned with
their socially prescribed genders.
3> While their father Don
Alvarez is exiled, he and Eugenia raise their opposite-sex children separately.
The decision seems to have been made almost entirely by accident—Clara is sent
away with her father and dressed as a boy, Lucio. Eugenia, pregnant with Lucio
upon Alvarez and Clara’s departure, is left behind; when Lucio is born, Eugenia
chooses to dress him and train him as a girl called Posthumina in an effort to
protect him against the threat of revenge by Alvarez’s enemies.[3] Upon
his return, Alvarez instructs Clara that she must “forget” her male name, for
they are to be reunited with their estranged family members:
(For Lucio is a name thou must
forget
With Lucio’s bold behavior)
though thy breeding
I’the camp may plead something in
the excuse
Of they rough manners, custome
having chang’d,
Though not thy Sex, the softness
of thy nature,
And fortune (then a cruell
stepdame to thee)
Impos’d upon thy tender
sweetnesse, burthens
Of hunger, cold, wounds, want,
such as would crack
The sinews of a man not borne a
Souldier….[4]
4> Alvarez reveals his deepest
concern with having raised his daughter as a boy: through custom, the
expression of her gender has become hardened. Alvarez’s fear localizes on
whether or not Clara has been ruined as a woman who behaves like a man; he
hopes that Clara will be able to easily revert to her “natural” feminine state.
5> Clara responds to her
father’s speech as a dutiful child of the period would to a respected parent:
“Sir, I know only that / It stands not with my duty to gaine-say you, / In any
thing: I must, and will put on / What fashion you think best: though I could
wish / I were what I appeare."[5] Clara’s
wish leads to two different interpretations. Does Clara wish she were
physically male in order to justify her masculine appearance? Or, does she wish
that she could be feminine in order to match her physical femaleness? At the
root of Clara’s wish is a desire for authenticity—she recognizes a jolting
disconnect between her nature and the performances she has been coached into. Wishing
to be what she appears suggests that
Clara is uncomfortable either with her physical nature or her gender
performance; to Clara, the mismatch is disconcerting and in need of
exploration. Alvarez breezes past his daughter’s concern, in a move that
follows the advice of Mulcaster, simply telling her, “Endeavour rather / To be
what you are, Clara, entring here / As you were borne, a woman."[6] In
spite of the training he has provided his daughter into the realm of masculine
gender performance, Alvarez seems confident that Clara’s physical nature will
win out—he sees as authentic one’s physical nature that informs the proper
gender identity performance. Because Clara is a female, her natural inclination
should be to perform femininity; Clara does not seem as confident as her father
after a lifetime of learning the performativity of masculinity. If a truly
authentic, unadulterated gender identity existed, it would stand to reason that
Clara’s identity would not be easily influenced by coaching in gender
performance. In a move that not only upholds heteronormativity but practically
defines it, Beaumont and Fletcher solve Clara’s crisis with the introduction of
love interest Vitelli. For it is not until Clara falls in love with a masculine
man that she fully embraces the performance of femininity, particularly as a
submissive member of the patriarchy.
6> Meanwhile, Eugenia prepares
Lucio for his reunion with Alvarez and Clara, indicating that she, too,
believes he should have little trouble embracing his performance of
masculinity, particularly with his father as a guide:
No more Posthumnia now, thou has
a Father,
A Father living to take off that
name […]
To be such as I brought thee
forth: a man,
This womanish disguise, in which
I have
So long conceal’d thee, thou
shall now cast off,
And change those qualities thou
didst learn from me,
For masculine virtues, for which
seek no tutor,
But let thy fathers actions be
thy precepts.[7]
7> Believing her son was
brought up to perform femininity by merely observing his mother’s actions,
Eugenia explains to her son that he will now learn masculinity through the
observation of his father’s behavior. Alvarez and Eugenia unknowingly agree
with one another that heteronormative gender expression is easily picked
up—just as Lucio believed his femininity came naturally, now that he has been
granted permission to act as a male, he should be capable of mimicking his
father’s masculinity.
8> Lucio, playing the role of
a dutiful daughter who expresses very little opinion in the matter of
socially-preferred gender expressions, does not contradict his mother nor does
he reveal hesitation in embracing masculinity. Instead, he responds several
moments later describing the outfit he would like to wear in order to meet his
father: “Pray Madam, let the wastcoat I last wrought / Be made up for my
Father: I wil have / A cap and boote-hose sutable to it."[8] Eugenia
placates her son with a promise to consider apparel after they have made
welcome preparations; Lucio agrees to help his mother and does not again
mention his choice in apparel. As the prototypical dutiful daughter, Lucio
plays the role perfectly—his interests are shallow and vain (rather than
expressing any interest in meeting his father or, more importantly, in the
decision that he will now have to forego his femininity), and he is easily
distracted from one concern in order to diligently obey the authority figure
directly above him (in this case, Eugenia). While Clara has a moment to express
some reluctance to the impending and forced change, Lucio does not hesitate to
change his outfit. It is not clear at this point whether or not Lucio fully
comprehends what his mother is asking of him; it seems that Lucio only
understands that she has asked him to stop wearing gowns in favor of waistcoats
and hose. As the play continues, however, it is Lucio who seems to have the
greatest trouble “reverting” to his “authentic” masculine gender identity. Just
like Clara, Lucio soon discovers that gender performance and expression have
little to do with simply changing one’s outfit.
9> Upon reuniting their
children with one another, Alvarez and Eugenia acknowledge the role their
training (custom) has had on the gender identity performances of Clara and
Lucio. In spite of the roles the parents have played in supposedly altering
their children’s gender identities, Alvarez recognizes an opportunity to
correct the wrongs. He suggests they each work on retraining the same-sex
child, offering a friendly challenge: “…we’ll contend / With loving industry,
who soonest can / Turne this man woman, or this woman man."[9] Alvarez
acknowledges the work that lays ahead of the two parents in order to restore
“natural” gender identity performances, but by the end of Act One he and
Eugenia underestimate the struggle their children will undergo in order to
shift their senses of Self. Just as Clara has assumed for herself, Alvarez and
Eugenia also indicate a belief in the existence of a natural, authentic
identity. In spite of Clara’s wish to be
what she outwardly represents, her desire is not particularly subversive or
radical. In fact, she and her parents are a great deal aligned with heteronormative
social performances of “natural” gender identities; however, the search for an
authentic, unadulterated gender identity leaves the dissatisfied family relying
a great deal on outward influences: express gender performance training and
love.
10> Interrupting an impromptu
tutoring session over the ways to perform masculinity between Bobadilla
(Eugenia’s servant) and Lucio, Clara enters dressed in a gown. She has obvious
difficulty maneuvering within the confines of the skirts: “…brother why are womens
haunches onely limited, confin’d, hoop’d in, as it were with these same scurvy
vardingales?” Bobadilla responds, “Because womens haunches onely are most
subject to display and fly out."[10] Having
had little exposure to women’s fashion, as well as to the patriarchal function
that fashion had, Clara struggles to understand why women are made to wear
clothing that does not allow them the freedom of mobility. Used to her
masculine breeches, Clara is an awkward caricature of femininity. Bobadilla,
realizing that she needs as much instruction in gender performance as her
brother, offers a description of the genders that is typical of the patriarchy:
…I have like charge of you,
Maddam, I am as well to mollifie you, as to qualifie him: what have you to doe
with Armors, and Pistols, and Javelins, and swords, and such tooles? remember
Mistresse: nature hath given you a sheath onely, to signifie women are to put
up mens weapons, not to draw them: looke you now, is this fit trot for a
Gentlewoman? You shall see the Court Ladies move like Goddesses, as if they
trod ayre; they will swim you in measures, like whitting-mops as if their feet
were finnes, and the hinges of their knees oyld: doe they love to ride great
horses, as you doe? no, they love to ride great asses sooner: faith, I know not
what to say to’ye both: Custome hath turn’d nature topsie-turvy in you.[11]
11> At once mocking and
instructive, Bobadilla attempts to explain to Clara her place within the
patriarchy as a woman—she has a specific role to serve, which is dictated by
her relationship to men. She is a sheath while men are the weapons; her
physical femaleness requires a specific submission toward those who are
physically male, and the patriarchy regulates this submission. Should Clara be
in search of her socially prescribed, “authentic,” gender identity performance,
Bobadilla lays it out clearly for her: she must put away her masculine
posturing and the outward show of phallic weapons. Bobadilla assures Clara that
other women are much more adept at being feminine and chides her for her
preference to act in a masculine manner. Exasperated, he blames the siblings’
gender confusion entirely on their upbringing (custom).
12> The resonating concern
throughout Love’s Cure, perhaps the
lesson Beaumont and Fletcher repeatedly underscore, is the tenuous relationship
between a natural identity (one’s physical sex) and the influence of social
pressures (custom). When he finds Clara and Lucio dressed according to their
physical sexes but not behaving according to their prescribed gender
performances, Alvarez laments, “How now Clara, / Your breeches on still? and
your petticote / Not yet off Lucio? art thou not guelt? […] Art thou not Clara,
turn’d a man indeed / Beneath the girdle? and a woman thou? / Ile have you search’d
by—, I strongly doubt; / We must have these things mended…."[12] Alvarez
speaks to the suspicion that through the wearing of gender-specific clothing, a
physical change in sex is possible; to this end, he even threatens a physical
search of his children’s bodies to determine the truth. David Robinson points
out that, “Alvarez intends this question sarcastically. No search takes place,
and gender deviance rather than anatomical change remains the characters’
concern."[13] Perhaps Alvarez does mean
his question sarcastically, as Robinson suggests; however, the line should not
be dismissed simply because the search never occurs. Alvarez’s desperate threat
to search his children’s bodies for physical changes indicates his frustration
that they are not more successful at reverting to their “authentic” natures; he
is obviously worried that the link between nature and custom in gender identity
performance is stronger than he and Eugenia previously imagined.
13> The parents’ constant
reiteration that nature has been perverted by custom reaches Lucio and Clara in
such a way that they themselves likewise cannot conceive of another way of
existing within their gender boundaries. Lucio asks his sister, “When wil you
be a woman?” Clara replies, “Would I were none. But natures privy Seale assures
me one."[14] Despite
their discomfort in their new attire, Clara recognizes that she (and likewise
Lucio) must play the role predetermined by physical nature: she is physically
female and therefore must be a woman.
This dialogue with Lucio recalls Clara’s earlier conversation with Alvarez, in
which she wishes she could be what
she appears; Alvarez condemns her wish, telling her to behave according to who
she is, which suggests that her
father believes Clara’s authentic gender identity is aligned with her physical
sex. This ontological question of being
male or female seems to be predetermined according to physical appearances
rather than the siblings’ psychological or emotional needs. The unrelenting
rule of physical sex forces the siblings into clothing and genders that do not
suit them; however, by play’s end, their discomfort is resolved by their
apparent innate heterosexuality. Referencing her own physical femaleness, Clara
does not mention whether or not Lucio should change his behavior according to
his physical maleness. According to Anne Duncan in “It Takes a Woman To Play a
Real Man”:
Masculinity exists in Love’s Cure only in performance. […] Femininity,
on the other hand, seems to be grounded in anatomy. Yet femininity exists
(only) in performance as well. This assertion seems paradoxical, given that
several characters in this play define femininity as absence, or passivity,
which would seem to be impossible to “perform.” Clara, however, reveals that
passivity is as much of a performance as action, that it too is performed upon
another person, that it requires both an object and an audience.[15]
14> According to the early
modern heteronormative demonstration of gender identity, masculinity takes root
in demonstrable anger—when a man is angry, his masculinity entices him to fight
against the cause of that anger. For instance, when Bobadilla watches Lucio
emerge for the first time attired in men’s clothing, Bobadilla flies into a
rage. It is not the clothing that has angered Bobadilla; rather, he is
frustrated by Lucio’s constant complaining and his incessant need to
participate in feminine matters, such as minding the kitchen staff.[16] Lucio
does not take to his lessons in masculinity because he is used to the more
passive, supervisory roles of the aristocratic female. This struggle to accept the
new gender identity performance expected of him might suggest that Lucio’s
authentic gender identity is truly feminine; this possibility is at the root of
Bobadilla’s anger and Alvarez’s anxiety. Incensed by Lucio’s seemingly stubborn
unwillingness to play the part of a man, Bobadilla physically threatens the
young man in an attempt to coax anger from him as well.[17] His
attempts are fruitless, however, as Lucio refuses to draw his sword and instead
attempts to pacify Bobadilla’s anger through gentle words. Lucio performs the
gender identity of passive femininity beautifully—it is the lack of action in
the face of violence that demonstrates Lucio’s ideal feminine gender. Bobadilla,
representing social heteronormative expectations of gender identity
performance, struggles to comprehend Lucio’s calm demeanor in spite of repeated
insults and intensifying threats.[18] Although
Lucio appears stubbornly to refuse training in opposition to his childhood
upbringing, he himself wrestles with following Bobadilla’s lead, which flies in
the face of what Lucio believes are his natural and authentic gendered
responses.
15> The characters express
consternation that the natural can be influenced by custom and that custom’s
influence may not be immediately reversed; however, they also offer multiple
demonstrations that indicate a clear and direct link between the two powers. But
what of authenticity? The characters of Love’s
Cure, while they desperately seek a sense of an authentic gender identity
performance that is clearly natural and necessitates little guidance,
ultimately realize that the very concept of a performance relies upon inauthenticity. Gender identity
performance exists because social prescriptions and expectations exist; an
authentic, untouched, uninformed identity performance is one that may not be
socially recognizable and therefore risks alienation or correction. As
characters in a comedy, Clara and Lucio are not alienated but they are corrected.
It is not until Clara understands that her place as a woman is subordinate to
her male sexual partner (a role eventually to be played by Vitelli) that she
finally chooses a new gender identity performance, one that is no longer
masculine but that aligns with her female physical nature. Likewise, Lucio’s
reeducation completes its cycle when he meets and falls in love with a female
potential sexual partner, Genevora.[19]
16> Delivering the play’s
final lines, Vitelli concludes that it is only through the power of
heternormative love (sexual arousal) that these cross-gendered siblings can be
corrected: “Behold the power of love: lo, nature lost / By custome
irrecoverably, past the hope / Of friends restoring, love hath here retriv’d /
To her own habit, made her blush to see / Her so long monstrous metamorphoses."[20] Where
friends were incapable of restoring the siblings to their “natural” sexes and
genders, Vitelli attributes the final success of reeducation to love. Robinson
argues that, “Nature must be rescued and reeducated by Love, who must be male, since he only operates in
this play between oppositely sexed individuals. At the same time, the passage
treats as natural the gender change
wrought by love, a mere retrieval of something lost, while portraying the
original effects of custom as supernatural,
a ‘monstrous metamorphosis.’”[21] Robinson’s
interpretation of the scene is not only heteronormative (Love represents
masculinity which forces the supposedly female Nature into submission) but also
a bit cynical—to suggest that love is a “mere
retrieval of something lost” forgets if not wholly ignores the struggles and
confusion both siblings undergo upon the first stirrings of sexual attractions
to their partners. Both siblings are forced by their love interests to make a
choice because neither Genevora nor Vitelli will tolerate the cross-gendered
performances.
17> Lucio, an authentically
passive character whether or not masculine or feminine, does not welcome his
role as an active male sexual partner when he first meets Genevora. Arguably,
Lucio’s very passivity, particularly in the face of sexual attraction to a
female partner, would be understood according to early modern heteronormativity
to be femininity. Because of this, Genevora takes a temporary active role in
rejecting Lucio’s advances until he is capable of releasing his inclination to
passivity. Upon meeting Genevora, Lucio maintains the feminine speech patterns
he learned as a child while attempting to describe physically male experiences.
Begging Genevora for a kiss (rather than simply raping her as Alvarez suggests
to him earlier), Lucio is obliged. He immediately experiences sexual arousal
for the first time:
What strange new motions do I
feele? my veines
Burn with an unknown fire: in
every part
I suffer alteration: I am
poysond,
Yet languish with desire againe
to taste it,
So sweetly it works on me. […]
She is a woman, as my mother is,
And her I have kiss’d often, and
brought off
My lips unscortch’d….[22]
18> Describing arousal as “new
motions,” a peculiar burning in his veins, and “alteration,” Lucio seems to be
experiencing an erection.[23] According
to Beaumont and Fletcher’s characterization of it, arousal in men is expressed
differently from women: for the “gentler” sex, desire manifests as submission
and weakness in the face of masculine strength and virility. The erect penis in
the male, however, represents a desire that is active and actionable—with
his erection, a man is able to penetrate and subjugate a woman. Peter Berek argues
in “Cross-Dressing, Gender, and Absolutism in the Beaumont and Fletcher Plays”
that in terms of Lucio’s arousal, “[e]rection and contemplated orgasm
remasculate the womanish youth.”[24] In
this view, Berek argues for heteronormative physical proof of masculinity,
which conflates and potentially confuses the boundaries between gender and
sexual identities. Because Lucio has experienced an erection (a physical
response to sexual attraction), his masculinity (gender identity) is restored. The
trouble with claiming that Lucio has been “remasculated” is that it assumes
that Lucio, as an apparent heterosexual male, was ever masculine to begin with,
a supposition that suggests only masculine males are capable of sexual
attraction to the opposite sex (and perhaps simultaneously to the opposite
gender).
19> In terms of understanding
his attraction to Genevora, Lucio unfortunately does not have access to years
of training in masculinized rhetoric in order to describe the experiences;
instead, he must rely upon effeminate descriptions, which may lead to confusion
about that which he is attempting to describe. According to Robinson:
…the first half of the passage
[4.4.12-16] makes Lucio’s gender change sound like a sex change, a bodily
change, insofar as he reports physical sensations. […] Even more interestingly,
the new emotions have not, in fact, precipitated a gender change from feminine
to masculine. For in the second half of his little declaration, Lucio
emphasizes the conventionally and paradoxically unmanning effects of love: it’s a sweet poison that leaves him
languishing, craving, suffering. All three verbs, while technically active,
convey a passive state. Hence the final line [4.4.16]: something is being done
to Lucio, something is working on
him.[25]
20> According to Robinson and
Beaumont and Fletcher, love’s curative power is in its ability to both
masculinize and feminize—true heterosexual love, in a heteronormative
performance, will work to create males and females who can appropriately love
one another. Although Robinson is astute to point out the passivity of Lucio’s
word choice, the reading is limited. Lucio indeed appears to be a victim of a sexual arousal that is
capable of working upon him without consent or choice. Lucio, however, should
not be read as fully cured from his femininity in this passage alone; and,
surely, some level of forgiveness ought to be extended toward the youth for his
inability to express in masculine vocabulary these new and strange sensations. Not
yet a dominant male, Lucio’s entrance into masculinity seems to take more
finesse than does Clara’s femininity; while Clara is expected to understand her
place innately and to obey that natural order, Lucio undergoes specific
training and tests in order to demonstrate his masculinity.[26]
21> In spite of (or perhaps
because of) the failure Bobadilla experiences when attempting to train Lucio to
accept as natural a masculine gender identity performance, Beaumont and
Fletcher present Genevora as a stand-in tutor who will ultimately be successful,
underscoring the play’s title: love is curative in a heteronormative society
where masculinity and femininity are assumed to pair together. When Genevora
creates a scenario that should allow Lucio the opportunity to demonstrate his
machismo, Lucio falls short.[27] He
understands that it is not enough to use his words (a feminine expression), but
he must act like a man:
My womanish soul, which hitherto
hath governed
This coward flesh, I feele
departing form me;
And in me by her beauty is
inspir’d
A new and masculine one:
instructing me
What’s fit to doe or suffer;
powerfull love
That hast with loud, and yet a
pleasing thunder
Rous’d sleeping manhood in me,
thy new creature,
Perfect thy worke so that I may
make known
Nature (though long kept back)
wil have her owne.[28]
22>
Again, Lucio acknowledges masculinity as a gender that rises rather than one that is subdued (as in the case of Clara’s
femininity); in fact, his masculinity, he comes to realize, is one that had
always already existed within him (naturally),
“sleeping” until desire causes it to rise.
This arousal of masculinity is not enough, Lucio recognizes, to win the
affection of Genevora who suggests that she is attracted to “real” (presumably
masculine) men.
23>
Employing some language of action, asking the personified Love to instruct him
“[w]hat’s fit to doe or suffer.”[29] Although
his request for instruction of what to “suffer” might ring effeminate, Lucio
offers a double-entendre for the feminine word: perhaps he foresees himself suffering through the forced act of
fighting Lamorall for the stolen love token. As a newly masculinized man, Lucio
does not have the experience of fighting victoriously to offer him a thirst for
the duel (unlike his sister Clara). Instead, the fight is suffering for Lucio, but his use of the word does not
necessarily suggest an unwillingness to “doe.”
Masculinity requires instruction.[30] Lucio,
recognizing that his only successful tutor is Love (or, sexual arousal), looks
to Love as his best opportunity to learn how to be the man Genevora desires. Lucio
does successfully fight Lamorall for the glove and earns the respect of his
enemy when he does not take Lamorall’s life in addition to Genevora’s glove. The
two men trade hats and swords (Lucio having won Lamorall’s in the fight and
volunteering his own to the defeated man), and Lucio requests friendship from
Lamorall: “…which if / You wil not grant me but on further trial / Of manhood
in me, seeke me when you please, / (And though I might refuse it with mine
honour) / Win them again, and weare them: so good morrow.”[31] Left
stunned by the mercy of the effeminate youth who bested him in combat, Lamorall
reflects: “I nere knew what true valour was till now; / And have gain’d more by
this disgrace, then all / The honorous I have won….”[32] Here, Lamorall seems to conclude that this newly-awakened masculinity blended with an
upbringing of femininity results in some new form of valor that he had not
previously witnessed.
24>
Suddenly capable with a sword, Lucio is masculinized enough to win over the
affection of Genevora; but it is his femininity that earns him the respect of
other males. Perhaps this new gender (one that is neither perfectly masculine
nor perfectly feminine) lends itself to the needs of those who do identify on
either end of the gender spectrum. Genevora respects the overt active
performance of masculinity while Lamorall is softened by the subtle passivity
of femininity. By creating a character who blends the performances of both
gender identities, Beaumont and Fletcher offer a new, third gender identity,
one that demonstrates the malleability of gender identity performance according
to situational needs. The question of an authentic gender identity is complicated
here, but Lucio’s performance maintains the element of choice that Beaumont and Fletcher have introduced in the beginning
of Love’s Cure. If one’s gender
identity were merely represented by one’s physical nature (or even merely by
one’s sexuality), then it would not be easily changed according to the needs of
a particular situation. Eugenia, Alvarez, and even Bobadilla fail to convert
Lucio into a performance of masculinity because they do not have the power to
offer him the choice of falling in love. Love itself does not convert Lucio, as
Robinson suggests. Instead, it Lucio’s decision
to perform a masculinity that Genevora finds attractive and worthy of her
performance of femininity that ultimately “cures” Lucio of his confused
upbringing.
25>
Clara’s cure by love comes from her initial sexual arousal by and immediate
voluntary submission to Vitelli. Still dressed as a male soldier, shortly after
returning to Seville with her father, Clara defends Vitelli in a skirmish
against Alvarez when she sees that he is at a disadvantage. Vitelli, believing
Clara is truly male, seeks to thank her for her services; however, when he
learns that she is a female, his confusion and curiosity are piqued. Rescuing
him from a second confrontation (this time with his mistress Malroda), Clara
confesses her sexual attraction to her father’s enemy and, without coaxing from
her love interest, suddenly agrees to prove herself feminine. Clara understands
in this moment that, under heteronormative expectations of gender performance,
Vitelli’s demonstrated active masculinity requires the passivity of femininity
in a partner. Vitelli confesses his concern for loving a cross-dressed woman:
“…to take you for a wife / Were greater hazard, for should I offend you / (As
tis not easy still to please a woman) / You are of so great a spirit, that I
must learn / To weare your petticoat, for you wil have / My breeches from me.”[33] Vitelli
recognizes that should he enter into a relationship with Clara, he risks (as
all men risk, according to Vitelli’s sweeping generalization) displeasing her,
which could result in his emasculation. Clara replies:
I here abjure all actions of a
man,
And wil esteem it happiness from
you
To suffer like a woman: love,
true love
Hath made a search within me, and
expel’d
All but my natural softnesse, and
made perfect
That which my parents care could
not begin.
I wil show strength in nothing,
but my duty,
And glad desire to please you,
and in that
Grow every day more able.[34]
26> Clara, struck by sexual
arousal ostensibly for the first time, finally aligns with her father’s view of
gender performance and authenticity: she sees her masculinity as something that
can be renounced with relative ease. Love (sexual arousal and desire) has
restored her to her natural femininity, which her parents failed to do through
new clothing, demonstration, and training. Vitelli replies that “…though you
have / A Souldiers arme, your lips appear as if / They were a Ladies.”[35] Clara,
still holding her sword, demonstrates the physical manifestation of masculinity;
however, when she lays her sword down before Vitelli, Clara begins to align
with her predetermined heteronormative performance of femininity.
27> Clara symbolically
emasculates herself in the voluntary removal of phallic arms and behaviors in
order to establish a clear distinction between the masculine and feminine
gender performances in her young relationship with Vitelli. Clara no longer
seeks an authentic, uninfluenced sense of gendered identity performance; after
experiencing her sexual attraction to Vitelli, she embraces the reality that
there is no “authentic” sense of self, that all identities are performances
based upon relationship expectations and agreed-upon roles between partners. Beaumont
and Fletcher, in what seems to be an effort to reassure audiences of the normative
powers of heterosexuality and prescribed gender identity performances, put the
sibling characters in situations where they are both powerless to ignore sexual
attractions to the opposite sex yet are likewise capable of choosing to perform specific gender
identity roles in order to pursue those sexual attractions to forge,
presumably, lasting relationships. Clara uses passive femininity to achieve her
goal of a sexual union with Vitelli. Although her version of femininity is
still tinged with hints of her previous gender manifestation, Clara begins to
understand how a convincing performance of femininity can work in her favor in
order to gain what she desires from those who are masculine, a realization she
fully develops in the final scene of the play.
28> Love’s Cure ends in the explosive confrontation between Alvarez and
Vitelli in a state-sanctioned duel. The state agrees to allow these two sides
to duel in order to put to rest the feud that began between Alvarez and
Vitelli’s father years ago. Begging Vitelli not to participate in the duel with
her father and brother, Clara reasons:
Custome, that wrought so
cunningly on nature
In me, that I forgot my sex, and
I knew not
Whether my body femall were, or
male,
You did unweave, and had the
power to charme
A new creation in me, made me
feare
To think on those deeds I did
perpetrate….[36]
29> Not only does her sexual
attraction to Vitelli have the power to make her question her previous gender expression,
Vitelli himself also receives the credit for causing her to “feare” the
masculine behavior she once exalted. Clara’s plea is self-deprecating and
apologetic; she describes custom as “cunning,” which strengthens her rhetorical
choice of “feare” later. Because custom tricked her, Clara performs the gender
identity of vulnerable femininity. When the men do not respond to the pleas of
their respective wives, Eugenia, Clara, and Genevora enlist the help of
Bobadilla to convince them. Bobadilla enters with two swords and a pistol, and
Genevora explains that “...The first blow given betwixt you, sheathes these
swords / In one anothers bosomes.” Eugenia instructs Bobadilla, “And rogue,
looke / You at that instant doe discharge that Pistoll / Into my breast: if you
start back, or quake, / Ile stick you like a Pigge.”[37] When
the men realize that the women’s threats are not merely passive, empty words,
they agree to suspend the duel and resolve their feud peacefully. Here the
women have demonstrated that activeness is not limited to masculine gendered
performance; feminine gendered performance is capable of transitioning between
passivity and activeness according to one’s needs at any given moment.
30> In “‘Women are Wordes, Men
are Deedes’: Female Duelists in the Drama,” Jennifer Low argues Clara’s “fear”
of active and dangerous masculinity (in the form of the duel) is necessary in
order to restore heteronormative balance to the patriarchy. In using her words,
and later physical threat of self-harm, to convince Vitelli not to duel with
her family, “…[Clara] works within her self-imposed constraints to master
Vitelli without resorting to the superior swordsmanship that would shame him to
acknowledge.”[38] Although Vitelli seems to
find himself attracted to Clara for her natural masculinity, he also does not
find it suitable or even palatable to woo a woman who is more of a man than he
is. Low suggests that Vitelli “…fears to take on any role toward her but that
of conquering Theseus” to Clara’s Amazonian warrior.[39] According
to this argument, Clara’s plea, and certainly even her physical threat, works
on Vitelli because she epitomizes the language of femininity (particularly in
her choice of the word “unweave”), despite enacting masculinity by aiming a
sword at her own breast. Although a valid point in its own right, Low’s argument
forgets Bobadilla’s earlier claim that women are sheaths whereas the men are
the swords. Threatening to kill herself by running her breast through with a sword
symbolically reasserts Clara’s femininity in spite of its use of masculine
activity, as Duncan asserts in “It Takes a Woman to Play a Real Man.” Clara,
Genevora, and Eugenia recognize that when the passive performance of femininity
by its own right fails to achieve a particular outcome, then it is necessary to
act—threatening to physically demonstrate
the female sheath in a potentially fatal and final movement toward gender
identity performance.
31> In the cases of Clara and
Lucio, love (sexual arousal) was the best (and it seems only) cure for the
errors of their parents’ choice to raise them according to the opposite gender.
In a heteronormative experience, only heterosexual arousal can align gender
identity performance with social prescriptions for masculine and feminine
demonstrations. Once the siblings have fallen in love with their respective
partners and have experience sexual arousal in some way, they are capable of choosing their gender performances in a
way that was otherwise impossible under the tutelage of their parents and
Bobadilla. Beaumont and Fletcher demonstrate in Love’s Cure that once a specific amount of “damage” has been done,
only sexual arousal (heterosexual love) is capable of restoring both “natural”
and social order. The threat of losing the love of an attractive partner, in
the case of the siblings because their gender performances were off-putting to
Vitelli and Genevora, ultimately opened Clara and Lucio’s minds to the
possibility of relinquishing their respective upbringings. Beaumont and
Fletcher imagine a chaotic social scenario where gender identity is simply a learned trait; for them, and it seems
for many socio-sexually traditional
thinkers of the early modern period, gender is an established and correctable
set of behaviors based on a predetermined set of “natural” inclinations
prescribed entirely by one’s physical sex. To the early modern, authentic
gender identity exists on a clearly defined binary of right and wrong; females
are right only when they are feminine, males only when they are masculine. Any
deviance from this obvious-seeming relationship results in a need to reeducate
and reform the gender identity of the offending party. It is not a magical
quality of love or even sexual arousal that results in the change of gender
identity performances for Clara and Lucio. Despite a desire, particularly in Clara,
to seek out an authentic sense of self, one unencumbered by the instruction or
influence of social pressures, the siblings ultimately demonstrate that
authenticity itself is an unrealistic thrust for gender identity.
Notes:
[1] Love’s Cure, 1.3.176-178.
[2] Richard
Mulcaster, Positions, 131.
[3] Love’s Cure, 1.2.60-67.
[4] Ibid.
1.3.17-26.
[5] Love’s Cure, 1.3.34-38.
[6] Ibid.,
1.3.38-40.
[7] Love’s Cure, 1.2.61-62, 77-83.
[8] Love’s Cure, 1.2.105-107.
[9] Ibid.,
1.3.180-182. When the parents introduce one another to their estranged
children, Eugenia tells her husband, “Ile returne / The joy I have in her, with
one as great / To you my Alvarez: you, in a man / Have given to me a daughter:
in a woman, / I give to you a Sonne: this was the pledge / You left here with
me, whom I have brought up / Different from what he was, as you did Clara, /
And with the like successe; as she appeares / Alter’d by custome, more then
woman, he / Transform’d by his soft life, is lesse then man” (1.3.164-173). Eugenia
and Alvarez seem to understand, as they speak to one another, the role they
each played in the molding of their children’s respective gender identities.
[10] Love’s Cure, 2.2.69-71. The joke in this
exchange, aside from the absurd way in which Clara moves in her feminine
attire, is that Lucio and Bobadilla have previous exchanged apparel. Bobadilla
does this in an attempt to humiliate Lucio, but it serves to confuse Clara who
is unable to recognize her brother (whom she has only just met) when he is
dressed as a servant. She addresses Bobadilla as though he were Lucio, so
Bobadilla is the one who answers her question. Although Lucio trades his
feminine attire for masculine, he still manages to cross socioeconomic boundaries
by dressing down according to his
class, while Bobadilla likewise dresses up.
Clara, in her aristocratic woman’s attire, no longer subverts sociosexual
boundaries. She has been restored to her socially prescribed gender and sexual
identities as well as to her proper socioeconomic status. Bobadilla, however,
wants to humiliate Lucio by not permitting him to appear in his “appropriate,” socially
expected clothing.
[11] Love’s Cure, 2.2.85-96.
[12] Love’s Cure, 2.2.147-155.
[13] David Robinson,
215.
[14] Love’s Cure, 2.2.138-139.
[15] Anne Duncan,
404.
[16] Love’s Cure, 2.2.2-5.
[17] In an effort to
incite rage in Lucio, Bobadilla role-plays as Alvarez’s sworn enemy, Vitelli.
[18] At a loss,
Bobadilla curses and threatens Lucio: “Oh craven-chicken of a Cock o’th’game:
well, what remedy? did thy father see this, O’ my conscience, he would cut of
thy Masculine gender, crop thine eares, beat out thine eyes, and set thee in
one of the Peare-trees for a scra-crow…” (Love’s
Cure 2.2.56-59).
[19] Vitelli is
Alvarez’s enemy because of a blood feud established between Alvarez and
Vitelli’s father. Genevora is Vitelli’s sister.
[20] Love’s Cure, 5.3.257-261.
[21] Robinson, 215.
[22] Love’s Cure, 4.4.8.-11, 12-15.
[23] Whether or not
this is his first erection at all or from sexual arousal is not made clear in
the text, although Lucio does seem surprised by it.
[24] Peter Berek,
364.
[25] Robinson, 214.
[26] It might be
assumed that Clara did, as well, although her masculinization with Alvarez is
not represented in the text itself. It is offered as a given that Clara would
have had to learn to be masculine,
just like any boy would—to fight and to speak with masculine vocabulary.
[27] Lucio begs of
Genevora her glove, proclaiming himself to be her slave; as she offers it to
him, Lamorall (a friend to Vitelli and enemy of Alvarez) snatches it from her. Genevora
turns to Lucio, expecting him to defend her honor; instead, he offers Lamorall
his life. This exchange disappoints Genevora who exits with Lamorall and the
purloined glove.
[28] Love’s Cure, 4.4.54-62.
[29] Ibid., 4.4.58.
[30] In fact,
Bobadilla finds himself more than willing to serve as Lucio’s tutor in order to
instruct him on how to be a man. “…if you will needs be starching of Ruffs, and
sowing of black-work,” Bobadilla promises Lucio, “I will of a milde, and loving
Tutor, become a Tyrant. Your father has committed you to my charge, and I will
make a man, or a mouse on you” (2.2.2-11). Bobadilla demonstrates masculinity
to Lucio through the threat of violence, the threat of tyranny. When Bobadilla
engages in mock fight with Lucio, claiming to take the role of Vitelli, Lucio
responds in peaceful, subdued, effeminate language: “…I pray put up your sword,
/ Ile give you any satisfaction / That may become a Gentleman; however / I hope
you are bred to more humanity / Then to revenge my Fathers wrong on me / That
crave your love, and peace…” (2.2.49-54).
[31] Love’s Cure, 5.1.90-94. This scene
recalls the imaginary fight between Bobadilla and Lucio in Act Two. Whereas
Lucio’s attempt in Act Two to quell through words Bobadilla’s rage only served
to incense his tutor further, here Lamorall is moved both by Lucio’s natural
physical prowess as well as by the request for friendship, going so far as to
call Lucio’s behavior valorous.
[32] Ibid.,
5.1.95-97.
[33] Love’s Cure, 4.2.179-184.
[34] Love’s Cure, 4.2.184-193.
[35] Ibid.,
4.2.198-200.
[36] Love’s Cure, 5.3.90-95.
[37] Ibid.,
5.3.176-181.
[38] Low, 295.
[39] Ibid.
Beaumont, Francis and John
Fletcher. “Love’s Cure: or, A Martial Maid” (1646). The Dramatic Works in the Beaumont and Fletcher Canon. Vol. 3. Ed.
Fredson Bowers. New York: Cambridge Univeristy Press, 1976. 12-111.
Berek, Peter. “Cross-Dressing,
Gender, and Absolutism in the Beaumont and Fletcher Plays.” SEL. 44.2 (Spring, 2004). 359-377.
Duncan, Anne. “It Takes a Woman
to Play a Real Man: Clara as Hero(ine) of Beamont and Fletcher’s Love’s Cure.” English Literary Renaissance. 30.3 (Autumn, 2000). 396-407.
Low, Jennifer. “‘Women are
Wordes, Men are Deedes’: Female Duelists in the Drama.” Women, Violence, and English Renaissance Literature: Essays Honoring
Paul Jorgensen. Eds. Linda Woodbridge and Sharon A. Beehler. Tempe, AZ:
Arizona Center for Medieval and Renaissance Studies, 2003. 271-302.
Mulcaster, Richard. Richard Mulcaster’s Positions (1581). Ed.
Richard L. DeMolen. New York: Teachers College Press, 1971.
Robinson, David M. Closeted Writing and Lesbian and Gay Literature:
Classical, Early Modern, Eighteenth-Century. Burlington, VT: Ashgate
Publishing Company, 2006.
Amanda Haberstroh is an instructor at Southern Union State Community College. She
recently graduated from Auburn University with her doctorate in English,
specializing in early modern English drama. In her doctoral dissertation, “Men
Playing (at) Women: Categorical Consequences of Cross-Dressing on the Early
Modern English Stage,” she examines the conflicting discourses present in the
early modern period that dominated the ways in which individuals were capable
of interpreting their genders and sexualities.
APPOSITIONS: Studies in
Renaissance / Early Modern Literature and Culture,
http://appositions.blogspot.com/, ISSN: 1946-1992, Volume Six (2013): Editions & Editing
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