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clause’, she implies that God is in a position to judge Angelo just like Angelo judges
Claudio (II, 2 (76): “How would you be/ if He […] should but judge you as you
are ?[…]”). The dimension is twofold here: on the one hand, Isabella uses IF so
as to set down a postulate. On the other hand, however, this postulate is basically
contradictory: the predicative relation He/but judge you as you are cannot hold, hence
the occurrence of should. Indeed, God is mercy (II, 2 115: “Merciful heaven”) unlike
Angelo, so that Isabella cannot conceive of such a predicative relation although she
hopes she could (“O, think on that,/And mercy then will breathe within your lips/
[…]”, 78). Once again, SHOULD points to a highly unlikely context.
Yet, the novice’s moralizing language sounds more incisive. She seems to master the
art of rhetoric even more so as Lucio congratulates her. The density of her arguments
increases, reducing Angelo to utter only brief answers. The religious lexicon merges
into more subjective considerations, morphing the language into an act of seduction.
As Angelo is being more and more puzzled by Isabella’s words, she appeals to his
“bosom” (137), to his “heart” (138), even to his “tongue” (141) which is one of the
most erotic anatomic items but also the means by which one becomes rhetorically
powerful. Just as these words (‘bosom/heart/tongue’) are semantically connoted and
prove Isabella’s deep implication in the discourse, it is worth noticing retrospectively
that in the second biblical reference she uses (“Could great men thunder […]”, 111),
she proves to be increasingly involved. Indeed, as she places the subject after the
modal, she restructures the basic order S/Modal. This way of endorsing her utterance
makes the operator IF needless to advance the hypothesis. Let us remark that after
this tirade Angelo begins to yield and “relent” as Lucio states line 125. Up to that
point Angelo has had a more assertive mode of expression which has progressively
conned him to the state of a listener more than that of a speaker.
In the second exchange between Isabella and Angelo, the number of
hypotheses used by both characters is rather well-balanced, which is a linguistic clue
showing that in-between the two encounters, Angelo’s mind has changed. Now he
voices his thoughts and intentions more precisely. Of course as early as the end of
II.2, the audience is well aware of such a transformation confessed by Angelo himself
(“[…] this virtuous maid/Subdues me quite.” 185-186) but the narrative construction
is here, in II.4, another device proving this moral conversion. We could even go so far
as to state that the linguistic inversions Angelo uses in his monologue at the beginning
of the scene (l. 11 and 35), are iconic signs indicating the reverse situation in which
he, the would-be virtuous man, is now. Indeed he prepares himself to blackmail
a virgin for his guilty pleasure, which is an act he has previously condemned and
publicly sentenced. The dialogue between him and Isabella multiplies references to
religious considerations mingled with sexual innuendoes. On the one hand, Angelo is
failing to serve fairly the moral he advocates, and on the other hand, Isabella proves
her incorruptible uprightness. For example, the rst two hypotheses uttered by Angelo
(“Heaven in my mouth,/ As if I did but only chew his name” (4-5) and “Could I with
boot change for an idle plume” (11), obviously express his unt relation to the Divine.
In the comparison (AS IF), he clearly implies that heaven is absent from his own soul.