Contrary to the definition of his name, Diccon the Bedlman uses his social, public image to his advantage through the usage of use of the characters in the town to fulfill his demand for amusement. As a consequence, this Bedlam is non the comedic, ludicrous sap or clown of the drama, but the accelerator of the uninterrupted humourous state of affairss and actions of the characters. Obviously, he does non care about society ‘s mannerisms and as a effect, he is the lone logical and intelligent character in the drama that uses his humor to pull strings the actions of the characters in the town to profess to his methods of happening Gammer Gurton ‘s acerate leaf.
In scene 2.1, lines 66-113 and scene 2.2, lines 1-18, Diccon convinces Hodge that he will happen the acerate leaf with the counsel of Satan. Hodge hesitatingly agrees merely to follow with Diccon ‘s pretension that the acerate leaf will be retrieved. It appears that the map of this amusing break motivated by Diccon perpetrates a jeer of the Protestant spiritual beliefs and patterns of the characters in the town. This there by demonstrates that the neglect of the beliefs of the Protestant faith causes societal upset and deficiency of harmoniousness in the town, non the manipulative actions of Diccon. The dynamic between Diccon and Hodge portrays Diccon as the dominant character. Through the usage of his enunciation, he is the accelerator of Hodge ‘s ludicrous actions which bring about assorted elements of rhetorical devices that speculate on the impression that the upset in the society is the consequence of Hodge ‘s neglect for the Protestant beliefs.
Diccon ‘s social image of chaos is derived from “ the Hospital of St. Mary of Bethlehem, used as an refuge for the response and remedy of mentally crazed individuals… ” ( “ chaos ” OED ) . This litotes portrays Diccon ‘s craft humor which brings about Hodge ‘s sordidness to his values and ethical motives when seeking for the acerate leaf. This commences the lifting action and exposes the deficiency of order in the society. A Hodge takes an curse cursing his commitment to Diccon ‘s methods of happening the acerate leaf. He states “ I, Hodge breechless, /Swear to Diccon rechlessaˆ¦ ” ( 2.1.71-72 ) . The adjectival “ rechless ” can be defined in modern English as “ heedless, ” which depicts Diccon as a character of “ aˆ¦no attentiveness or attending ; careless, inattentive, irrespective [ and ] undeserving of attending, ” which references Diccon ‘s social image of chaos ( “ heedless ” OED ) . The phase way indicates that “ Here he kisseth Diccon ‘s rear of barrel ” ( 2.1 ) . The map of this amusing action is to portray Hodge ‘s neglect for his action, which is mocking the belief of idolizing merely one God. Diccon ‘s response, “ Now, Hodge, see thou take heed/ And do as I thee bidaˆ¦ , ” is deriding Hodge ‘s devotedness to the needle ( 2.1.77-78 ) . Diccon ‘s specific usage of the word “ attentiveness ” ridicules Hodge ‘s mention to “ rechless, ” when in consequence Hodge should be more attentive to the actions he is willing to perpetrate to happen the needle. As Hodge exits the scene, Diccon states “ Fie, shitten knave, and out upon thee! / Above all other clods, fie on thee! … ” ( 2.2.1-2 ) .The usage of the noun “ clod ” emphasizes the meiosiss of Diccon as chaos. He satirizes Hodge ‘s character by picturing him as “ an awkward bad-mannered chap ; a yokel, buffoon ” ( “ clod ” OED ) . The intent of the meiosiss within the amusing state of affairs motivated by Diccon is to show Hodge ‘s neglect for the spiritual social outlooks held by the townsfolk, which signals the lifting action of the drama. It depicts Hodge ‘s character as one adhering to inappropriate behaviors contrary to the Protestant faith ; accordingly making a deficiency of harmoniousness within the society.
Hodge ‘s commitment to Diccon ‘s demonic methods of recovering the acerate leaf is dry because his consent to idolize Satan to carry through his earthly desires does non adhere to the beliefs of the Protestant faith. Furthermore, Hodge volitionally agrees to follow the advocate of Diccon, who obtains a lesser societal position than he, entirely to obtain Gammer Gurton ‘s acerate leaf to carry through his ain desire of enabling her to re-stitch his knee pantss. Before Diccon explains to Hodge his program for happening the acerate leaf, he asks Hodge to take an curse. Diccon states “ Lay thine manus here ; say after me as 1000 shalt hear me make. / Hast no book? ( 2.1. 66-68 ) . Diccon ‘s mention to the Bible is dry because he is inquiring Hodge to curse on a spiritual symbol of the Protestant religion to consummate their understanding. The sarcasm of the understanding is that it will let Diccon to name upon Satan to happen the acerate leaf. Additionally, Hodge swears to Diccon citing another spiritual symbol. He states “ … By the cross that I shall snog, / to maintain his advocate close/ … To work that his pleasance is ” ( 2.1.73-76 ) . It is dry that Hodge did non seek the counsel of a priest within the town, but complies with the advice of chaos. The fright of Satan overwhelms Hodge that he soils himself. He admits, “ By the Mass, cham able no longer to keep it! / Too bad ich must beray the hall! ” ( 2.1.105-106 ) . Ironically, contrary to Diccon, Hodge appears as chaos in the scene. The sarcasm is displayed within Hodge ‘s consent to seek Satan which contrasts the beliefs of the Protestant faith. Hodge volitionally involves Diccon in the state of affairs for his ain motivation ; resultantly he is to fault for the cause of events that lead to the upset within the society. Hodge ‘s attachment and response to Diccon ‘s demonic buffoonery exacerbates Hodge ‘s fright of Satan, which as a consequence appears to parody the Protestant spiritual beliefs of the society. This is apparent through the usage of specific symbols which illustrate the association between the Protestant faith and the upset within the society. Satan and the needle stress the deficiency of committedness to the Protestant religion, there by attesting a deficiency of harmoniousness among the characters in the town. The semblance of Satan signifies Hodge ‘s deficiency of committedness to his religion and his fright of the semblance has a larger influence on him than his ethical motives and values of the Protestant religion. Hodge provinces, “ what, the great Satan, Diccon, I say? ” ( 2.1.83 ) . The usage of the adjectival “ great ” implies that Satan obtains the power to penalize Hodge for his wickednesss ; he is conveying his belief of God ‘s all mighty power to his semblance of Satan. Hodge depicts Satan as obtaining claws and the ability to bring forth fearful noises, he states, “ Gog ‘s sides, Diccon, methink ich hear him! ” ( 2.1.102 ) . Hodge ‘s fearful description of Satan ‘s abstraction intensifies the power he believes Satan obtains. Hodge ‘s neglect for his religion is made apparent when he states, “ … Canst non loiter a small thought/ Till ich make a curtsey of H2O? ” ( 2.1.99-100 ) . This action represents Hodge ‘s willingness to go on with Diccon ‘s thought. The phrase “ a curtsey of H2O ” signifies Hodge ‘s ascription to Diccon ‘s program ; he will perpetrate to the thought one time he prepares some H2O to unclutter the environment from drosss. As a consequence, since Satan signifies the neglect for the Protestant beliefs, the loss of the needle signifies the deficiency of harmoniousness within the society. Diccon describes the acerate leaf as a “ … disgusting piece of wark! ” ( 2.2.9 ) . The usage of the adjectival “ foul ” signifies the acerate leaf as the “ … putridity or corruptness ” within the society ( “ foul ” OED ) . The amusing map of the symbols of Satan and the needle reveal the social dross, which symbolizes the consequence of Hodge ‘s neglect for the Protestant beliefs which initiates the upset within the society. Thus it appears that the societal upset within the society is initiated by Hodge ‘s inattention to the Protestant religion that constitutes the social guidelines for appropriate behavior. The jeer of the Protestant religion is non the consequence of Diccon ‘s actions, but of Hodge ‘s immoral determinations. The map of the amusing break is motivated by Diccon, nevertheless through Hodge ‘s ludicrous, irrational and immoral actions, it appears the societal upset and deficiency of harmoniousness in the town is created by his oversight of the Protestant religion.