nostr:npub1vdd75n9nzj09xp4z95xcw6gq7fjqr2m666tqkkphhf5cmpw6e8wscjtkfq and I just read A Midsummer Night's Dream. We thought it'd be nice to post our notes here.

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> Four days will quickly steep themselves in night;

> Four nights will quickly dream away the time;

A clever parallel to the title of the play, where 'midsummer' makes you think of day, and then there is 'night' and 'dream' in sequence.

The next line, "and then the moon, like to a silver bow," gives a nod to Hippolyta's warrior nature but also brings to mind Cupid's bow. The image is transformed later, when Lysander speaks of Phoebe's silver visage and Hermia speaks of Cupid's golden arrow.

I didn't know the word "gauds", but I figured that it's where "gaudy" comes from.

> I beg the ancient privilege of Athens:

> As she is mine, I may dispose of her,

Damn, Egeus must be Canadian because he's really into MAID - Mediterranean Athens-induced Disposal

I thought this part was beautiful:

> To live a barren sister all your life,

> Chanting faint hymns to the cold fruitless moon.

> Thrice-blessèd they that master so their blood

> To undergo such maiden pilgrimage,

> But earthlier happy is the rose distilled

> Than that which, withering on the virgin thorn,

> Grows, lives, and dies in single blessedness.

The moon at odds with love, as it seems to be throughout Act I.

These lines highlight for me the loneliness and beautiful solitude which has always been a part of my experience of life. He is right, I think, to compare it to being a fruit unpicked, withing on the vine. Being alone feels timeless, as if you could hold on to your self and your memories forever, ignoring the passage of time which withers you and everything you have known.

> Made love to Nedar’s daughter, Helena,

Archaic usage of 'made love' is always hilarious

> Upon this spotted and inconstant man.

I am now picturing Demetrius as a dalmatian

> Or, if there were a sympathy in choice,

> War, death, or sickness did lay siege to it,

> Making it momentany as a sound,

> Swift as a shadow, short as any dream,

> Brief as the lightning in the collied night,

> That, in a spleen, unfolds both heaven and Earth,

> And, ere a man hath power to say “Behold!”

> The jaws of darkness do devour it up.

> So quick bright things come to confusion.

Do you think that every extraordinarily bright thing necessarily makes the world look darker around it?

Could it be that the darkness lends beauty and depth and contrast to the light which we are lucky enough to find?

A world of life without death, light without contrast, would be a setting for a horror story, generation upon generation piling up to excess in a humid greenhouse world, teeming with things past their time, all crammed into every corner. In contrast, the grief of loss and death seems characterized by *emptiness*, echoes, voids, strong winds in caverns. The tragic element in that last verse makes me think of your review of Blood Meridian, actually, and how evil is a necessary and inescapable part of life.

I chuckled at this little stab:

> By all the vows that ever men have broke

> (In number more than ever women spoke),

This pivot in Helena's speech is interesting to me:

> Sickness is catching. O, were favor so!

> Yours would I catch, fair Hermia, ere I go.

> My ear should catch your voice, my eye your eye;

As I understand, she is saying that "sickness is contagious" and she wishes that Hermia's traits (which have stolen Demetrius from her) could be equally contagious, so that she could 'catch' them too. Interesting to compare beauty to sickness. But in Helena's eyes, Hermia's beauty is 'wrong', it is against (what she believes is) fate.

Also FUCK HELENA she's being SO DUMB. All she has to do is let her friend and her star-crossed lover escape, and she will literally have Demetrius all to herself. This kind of frustrating dramatic tension reminds me of Othello, where audience gets to see Iago scheming against him in private, while Othello is just hilariously oblivious.

> Quince the carpenter, and Snug the joiner, and

> Bottom the weaver, and Flute the bellows-mender, and

> Snout the tinker, and Starveling the tailor.

These names are amazing.

I once took a class with a classmate who was *exactly like Bottom*. He acted as if he were the teacher's right-hand-man and had to get a word in whenever the teacher said a sentence. He would raise his hand and then go off on digressions to prove he 'understood' the material, just like Bottom ranting about the color of his beard. And, like Bottom, this motherfucker had no idea what was going on in the class.

nostr:npub1vdd75n9nzj09xp4z95xcw6gq7fjqr2m666tqkkphhf5cmpw6e8wscjtkfq cont'd:

Funniest line in the whole play so far:

> SNUG Have you the lion’s part written? Pray you, if it

> be, give it me, for I am slow of study.

> QUINCE You may do it extempore, for it is nothing but

> roaring.

I read that this is a joke about syphilis, which was associated with the French in those days, and which (if untreated) will make your hair fall out:

> Some of your French crowns have no hair at

> all, and then you will play barefaced.

!!! Transphobic comment detected !!!

> FLUTE Nay, faith, let not me play a woman. I have a

> beard coming.

> QUINCE That’s all one. You shall play it in a mask, and

> you may speak as small as you will.

It's crazy to me that they'd have young boys playing all the women's parts in that time, because women weren't allowed to. I associate this with the ancient Greek practice of pederasty, which is fitting because of the setting of this play. I bet it'd be disturbing to see the 'female' lead of a play speaking the whole time from behind a mask ...

There is of course an obvious parallel between Lysander and Hermia and the play-within-a-play of Pyramus and Thisbe, and I find it clever that this conceptual parallel is being set up as a meeting in real physical space too. I find this play-within-a-play meta-commentary to be surprisingly modern. Bottom's Herculean 'poem' also reminds me of something I've often heard: it takes a very good actor to be able to play the character of a bad actor.

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Discussion

nostr:npub1vdd75n9nzj09xp4z95xcw6gq7fjqr2m666tqkkphhf5cmpw6e8wscjtkfq Now for Act II:

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The fairies occupy an interesting place in this semi-mythological world: they do not decide fate (as Cupid and Diana do), but they meddle in it. Their magic is the magic of small coincidences, mistakes, misplaced things.

I read that this is a reference to fairy circles - caused by fungi growing in rings in wet grass:

> To dew her orbs upon the green.

This is hilarious. Also, the way the fairies and hobgoblins subtly 'become' parts of the environment reminds me of what I found unique about The Last Unicorn. But the fairies 'become' things in a more 'negative' way - through humans' folly and not through their perceptiveness.

> The wisest aunt, telling the saddest tale,

> Sometime for three-foot stool mistaketh me;

> Then slip I from her bum, down topples she

> And “Tailor!” cries and falls into a cough,

And they are also responsible for the moods of the seasons, though not the seasons themselves which are the domain of the real gods:

> The seasons alter: hoary-headed frosts

> Fall in the fresh lap of the crimson rose,

> And on old Hiems’ thin and icy crown

> An odorous chaplet of sweet summer buds

> Is, as in mockery, set.

I like that the fairies, who are trickster spirits, are identified with the weather, which is 'chaotic' in a scientific sense. Systems become chaotic through the exponential magnification of tiny errors. It's fitting that the fairies are the "gods of the gaps" even in this ancient world which is populated with the great gods of old.

I find it poignant that a mortal human could form such a friendship with the queen of the fairies and that - despite winning the queen's favor - she could suffer so mundane and tragic a thing as dying during childbirth.

> Would imitate and sail upon the land

> To fetch me trifles and return again,

> As from a voyage, rich with merchandise.

> But she, being mortal, of that boy did die,

> And for her sake do I rear up her boy,

> And for her sake I will not part with him.

It highlights our desire to be worthy of the little spirits we see in the world, and those spirits' powerlessness against the mortal realities of life and death. Was the queen of the fairies unable to save her human friend, or - true to fairies' nature - did she capriciously decide not to?

I have to admit that, when I read about bulging sails being likened to pregnant bellies, in my mind flashed the infamous meme pic of pregnant clippy.

I liked this part:

> But I might see young Cupid’s fiery shaft

> Quenched in the chaste beams of the wat’ry moon,

> And the imperial vot’ress passèd on

> In maiden meditation, fancy-free.

> Yet marked I where the bolt of Cupid fell.

> It fell upon a little western flower,

> Before, milk-white, now purple with love’s wound,

> And maidens call it “love-in-idleness.”

Again the moon is the suppressor of love. I read that the goddess of the moon, Diana, also symbolizes virginity. In Act I, Theseus's wedding to Hippolyta must wiat for the moon to change, and Hermia (if she renounces Demetrius) will be doomed to become a nun at Diana's altar. The wedge between Titania and Oberon's love causes the rivers to flood, and the moon is the "governess of floods" because it controls the tides.

I also read that the description of the flower, "now purple with love's wound", is a reference to the loss of virginity (de-flowering) and the breaking of the hymen. Obvious in hindsight, yes. I see no shame in admitting that, for Act 2, I found some of the notes here helpful: https://myshakespeare.com/midsummer-nights-dream/act-2-scene-1

In any case, this part also supports the idea that the domain of the fairies consists of the gods' mistakes and what they have forgotten. Cupid only misses because of Diana's influence. The fairies' love potion relies on Cupid's original power.