Roman World, Egyptian Earth: Cognitive Difference and Empire in Shakespeare's Antony and Cleopatra

Critics over the years have found many ways to read the binary division of Shakespeare's Antony and Cleopatra between the poles of Rome and Egypt) Recently, postcolonial theory has informed readings that emphasize the "Otherness" of Egypt: as John Gillies has argued, "the 'orientalism' of Cleopatra's court--with its luxury, decadence, splendour, sensuality, appetite, effeminacy and eunuchs--seems a systematic inversion of the legendary Roman values of temperance, manliness, courage and pietas." (2) However, as these critics usually acknowledge, the contrast between the two blurs upon closer inspection, since, as Gillies again puts it, "It is only from the vantage point of Egypt that Rome actually seems Roman." (3) I want to approach the differences between Rome and Egypt in Shakespeare's play as, in large part, cognitive differences, based in Shakespeare's imaginative engagement with changing theories of the relationship between human sense perception and scientific truth. By this I mean that Rome and Egypt seem to be the sites of very different perceptual styles, which are in turn based upon very different beliefs about the nature of the material world. The cognitive orientations of Rome and Egypt have different epistemological underpinnings, and also very different political implications. Romans in the play name their environment the "world" and perceive and understand it primarily in visual terms. Their "world" is composed largely of hard, opaque, human-fashioned materials, and its surface is divided into almost obsessively named--and conquered--cities and nations. Caesar refers to the reaction of the "round world" to Antony's death (5.1.15), and a temporarily Romanized Antony warns Octavia that "the world and my great office will sometimes / Divide me from your bosom" (2.3.1-2). (4) Egyptians, on the other hand, inhabit the "earth," in which they imagine themselves to be immersed and which they perceive and understand through all of the senses. The "earth" is yielding, encompassing, generative, and resistant to human division and mastery: a defeated Antony asks that Caesar let him "breathe between the heavens and earth, / A private man in Athens" (3.12.14-15), and after Antony's death, Cleopatra cries, "The crown o' th' earth doth melt" (4.15.63). (5)