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Many characters in The White Devil find themselves utterly consumed by their ambitions, and although specific goals shift from character to character, the broader message of the play strikes a cautionary note against the inherent dangers of pursuing personal ambitions to excess. To emphasize this dynamic, Webster creates some characters, such as Marcello, to stand as foils to their more voraciously ambitious peers. For example, Marcello speaks about his piety and his refusal to bend his morals even though his family has fallen on hard times. By contrast, although Monticelso dresses his ambition in religious garb, he merely pretends that his cynical persecution of Vittoria is religiously rather than personally motivated. Whereas Marcello’s sincere piety prevents him from indulging in ambitious excesses, Monticelso’s false piety becomes a cynical excuse for him to pursue his own desires, and his actions stand as a further symptom of the cynical immorality of a society that rewards ambition at any price.
Flaminio stands as one of the most ruinously ambitious characters in the play, for he is willing to sacrifice every measure of moral decency to achieve wealth and status and attain the recognition of the Italian elite. He is not quiet about his ambitions; his asides to the audience directly reveal his plans, and he claims to his mother that everything he does is designed to raise the status of their family. Flaminio even encourages Bracciano to have an affair with Vittoria, then flatters Bracciano’s ego when the relationship falters. He therefore sides with the rich and powerful over his own family members, whom he is willing to barter back and forth as fodder for his unfettered ambitions.
As Flaminio’s shameless pursuit of ambition drives the plot forward, the play critiques this immoral ambition as ultimately doomed. In the process of flattering Bracciano, he implicates himself in serious crimes, ultimately risking everything to gain nothing when the duke’s plans fall to pieces. In the wake of Bracciano’s ignominious death, Flaminio flails around to try to find a new vehicle for social climbing, but he cannot escape his many enemies, and he is ultimately killed as a direct consequence of his shameless and immoral ambitions. By allying himself so closely with Bracciano, he brings about the downfall of himself and his family. Thus, Flaminio’s fate stands as a scathing indictment of untethered ambition.
In the world of The White Devil, virtue is a public performance, and the nobles and their ambitious associates are keen to demonstrate their virtue at all times even as their private actions reveal that they have no virtue to speak of. Thus, their vociferous public demonstrations of virtue mask a hidden immorality, and Flaminio stands as the starkest example of this ironic contradiction. His interactions with Bracciano are fundamentally, theatrically performative, for he flatters the Duke’s ego with a string of compliments and uses his charm to deflect attention from his immoral deeds. Likewise, the nobles make it a point to publicly proclaim their religious piety, and these performances contrast sharply with their actions. The court itself therefore becomes a stage for this public performance of virtue.
When Lodovico is banished from the court, his exile demonstrates this point further; his crimes had long been condoned, but the nobles only took action against him when his transgressions became too public for him to adequately perform virtue along with his peers. Because his flagrant crimes drew attention to the existence of immorality, he is essentially punished not for committing these crimes, but for distracting his peers from the public performance of virtue. His banishment is therefore only temporary, and he is welcomed back to Rome as soon as he becomes useful to Francisco. His initial banishment is therefore a performative punishment that has no real meaning.
Similarly, when Vittoria is placed on trial for her infidelity, the proceedings become a quintessential public performance of virtue. For example, Vittoria criticizes the trial, claiming that she is pure and virtuous, even though she has conspired to have her husband killed by her lover. Just like her brother Flaminio, she voices hollow lies, recognizing the need to publicly perform a virtue that she does not possess. Ironically, her prosecutor is just as deceitful, for although Monticelso presents himself as a religious man, he is fascinated by Vittoria’s sins, and the trial itself becomes an exercise in hypocrisy and a voyeuristic display in which a supposedly virtuous man takes pleasure in prosecuting a woman for committing crimes that he cannot prevent himself from contemplating. Monticelso claims to hate her sins, but he cannot leave them alone, nor will he prosecute men for those same sins. The entire trial therefore consecrates the idea of virtue as a public performance, and Vittoria is publicly prosecuted in the name of a virtue which does not exist and condemned by people who hide their own immorality under a veneer of piety.
In The White Devil, the entire society is a public performance of virtue. The public institutions such as the church do not truly care about anything other than the performance of virtue, while the social hierarchy is navigated through unvirtuous acts. This shifting conception of virtue is also evident on a broader narrative level. The characters who are introduced as villains, such as Lodovico, end the play in an introspective, reflective mood, while the most obviously virtuous characters, such as the Pope, are open to bribes and fascinated by salacious sins. With these complex dynamics, Webster implicitly questions whether anyone is truly virtuous in a society in which virtue itself is little more than a pantomime.
Throughout The White Devil, characters who base their actions on their emotions are often punished, and Bracciano is a prime example of this pattern. His lust for Vittoria prompts him to murder his wife and Vittoria’s husband, and he abandons all social and moral standards in order to satisfy his illicit sexual desires. Significantly, Bracciano barely pauses to reflect on the consequences of his actions, and his emotions often override his reason. He is so excited to carry out the murders of Camillo and Isabella that he goes to a conjurer to view the deeds directly rather than waiting until news of their deaths is brought to him. Thus, it is clear that Bracciano does not think about the consequences of his actions because, as a wealthy and privileged member of the Italian elite, he has never had to deal with repercussions and acts as he pleases. As the trial of Vittoria suggests, his crimes will be ignored and condoned while others are punished in his place. Bracciano’s actions in the play therefore suggest that he and his peers have the luxury of acting on impulse because society does nothing to inhibit or police their actions.
On a personal level, however, Bracciano nearly undoes his relationship with Vittoria out of this same penchant for emotional impulsivity. When he feels a sudden stab of jealousy at the mere suggestion that she might be unfaithful to him, he launches into an angry diatribe and momentarily casts aside the very love for which he has already willingly committed two murders. Despite the meager evidence of Francisco’s false love letter, Bracciano takes its words as truth and immediately begins to insult Vittoria in the most strident terms. In this moment, his emotions overrule his reason, at least until Vittoria and Flaminio manage to calm him through flattery and deceit. Thus, they rely upon the same emotional means to change his mind, realizing that he can be easily manipulated in such a fashion.
At her trial, Vittoria demonstrates that the dangers of succumbing to emotion are in fact a broader social issue. While Bracciano is the most pronounced example of a man whose actions are dictated by emotion, the absurdity of the trial suggests that other men are just as guilty of this flaw. For example, when Vittoria criticizes the court as hypocritical and cynical, her logical reasoning convinces no one. The trial is instead dominated by Monticelso, who is too intrigued by the salacious details of Vittoria’s indiscretions to follow her logic. Likewise, when he becomes Pope, the emotional Monticelso illustrates the extent to which his emotional instincts are tolerated and even rewarded in this patriarchal society.
In contrast to Bracciano’s emotional impulsivity, Francisco’s demeanor offers a distinct alternative. Although Francisco is not immune to emotional reactions, he nonetheless demonstrates a more calculated approach that rewards him by the end of the play. In Act 4, for example, Monticelso talks to Francisco and suggests that they should kill Bracciano, and Francisco takes the time to mull over the implications of this emotional desire, weighing the various consequences of such an action. Despite his hatred of Bracciano, he understands that caution is a better option, and Francisco therefore survives while Bracciano does not, secure in the knowledge that his cold calculations triumph over Bracciano’s emotional actions.
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