Joan Didion’s Play it as it Lays famously opens with the question, “What makes Iago evil? Some people ask. I never ask.”
I’m one of the people who asks. Samuel Coleridge might have called the search for Iago “the motive hunting of motiveless malignity,” but I lack the capacity to accept that certain truths are just inscrutable. I reason that because fictional characters are born in the mind of the author, their actions must necessarily stem from something resembling Kantian categorical imperatives. Within the confines of their own logic, their actions make perfect sense. There is internal consistency and cause and effect. The system is governed by rules; the game is to discern exactly what those rules are.
It’s a cliché that nothing is more interesting to people than other people, but in essence, those of us who ask about Iago do so because he is not so different a puzzle from human beings. He is only a more tantalizing one, because his author has deliberately controlled what we see and know of him, as though dispensing clues. But the prize for solving a literary conundrum is the same as for solving a human one: if I can figure out Iago, I can figure out Hamlet, I can figure out anyone and I can figure out you.
1. As An Aside
Having searched for Iago predominantly throughout other works of fiction, I think it is worth pointing out that I’m aware of the tenuous merit of this project. It’s considered fairly dubious practice to explain the motivations of real people via fictional characters. But what about explaining the motivations of fictional characters via other fictional characters? Let alone fictional characters created long after the fictional characters in question? Won’t that turn into something of an analytical Ponzi scheme?
It may also be worth noting that real world psychology, if not always an exact science, is farther along than any such fictional goose chase. Iago might simply be found in the entry under “Antisocial Personality Disorder” in the Diagnostic and Statistical Manual of Mental Disorders IV for demonstrating “a pervasive pattern of disregard for, and violation of, the rights of others that begins in childhood or early adolescence and continues into adulthood.” Real world sociopaths have been described in detail in nonfiction, from Charles Manson in Helter Skelter to Dick Hickock in In Cold Blood. Dick Hickock has “one of those smiles that really work,” an IQ of 130 and the sort of toughness that “existed solely in situations where he unarguably had the upper hand.” Dick even looks exactly how Iago should look: “his own face enthralled him. Each angle of it induced a different impression. It was a changeling’s face, and mirror-guided experiments had taught him how to ring the changes, how to look now ominous, now impish, now soulful …”
But I’m not interested in diagnosing Iago, per se. I’m not trying to discern what he looks like, or what his childhood practices might have been. I am searching for the emotional truth of his nature, which (as Tim O’Brien famously opined) may be better found in another fictional story than in facts.
2. Excerpts From A Guide To Literary Sociopaths
The sort of villains in popular fiction that enjoy the same level of celebrity as Iago include the likes of Thomas Harris’ Hannibal Lector, Cormac McCarthy’s Anton Chigurh and Sir Arthur Conan Doyle’s Professor Moriarty. The common thread through many a literary sociopath is, as you may have noticed, that they have extremely evil-sounding names. Sociopaths in fiction are often intended to either appeal to readers’ fantasies that good and bad could be so easy to identify in real life, or are so absurdly riddled with diabolical clichés that they are parodies of themselves (like the pantheon of villains in Pynchon’s and Heller’s comic masterpieces, or Jasper Fforde’s Acheron Hades, who explains in his memoir, “Degeneracy for Pleasure and Profit,” that the “best reason for committing loathsome and detestable acts – and let’s face it, I am considered something of an expert in the field – is purely for their own sake.”)
But there is something far more understated, and sinister, about Iago as a villain. Like Zoe Heller’s Barbara Covett from Notes on a Scandal, Daphne Du Maurier’s Mrs. Danvers, or perhaps even Brontë’s Heathcliff, the real evil that Iago inflicts is upon the people to whom he is closest. He is the godfather of villains who rot from the inside out.
Destroying those to whom one is closest reeks of a certain sort of motivelessness. Kevin Frazier, in his excellent essay on A.C. Bradley here at The Millions, points to the following discussion of Iago from Bradley’s Shakespearean Tragedy:
To ‘plume up the will’, to heighten the sense of power or superiority—this seems to be the unconscious motive of many acts of cruelty which evidently do not spring chiefly from ill-will, and which therefore puzzle and sometimes horrify us most. It is often this that makes a man bully the wife or children of whom he is fond. The boy who torments another boy, as we say, ‘for no reason’, or who without any hatred for frogs tortures a frog … So it is with Iago. His thwarted sense of superiority wants satisfaction.
What strikes me most about this passage is that the examples chosen for being akin to Iago’s cruelty suggest that Iagoesque cruelty is almost commonplace. Horrifying though it is, there is nothing particularly rare or exotic about a man bullying a wife or child, or about thwarted superiority craving satisfaction. The implication is that it might not be such a mystery why Iago’s victims line up so willingly to be abused. Likewise, there might be nothing so superhuman about Iago’s power to abuse them. From Katherine Dunn’s sublime novel Geek Love, the following description of Arturo Binewski, the book’s megalomaniacal villain, struck me as pure, undifferentiated Iago: “He seems to have no sympathy for anyone, but total empathy.”
Empathy is a curious source of power. Relatively speaking, it is unglamorous in the extreme – it is of the sort best suited to Dostoevsky’s contention in Crime and Punishment that “Power is only given to those who dare to lower themselves and pick it up.” Far more than any sheer irresistibility, the ingratiating, servile role Iago must steadfastly play for both Desdemona and Othello is the key to his seductiveness. Othello the Venetian general might be a natural leader, but Iago cannot be puppet master without being puppet himself. He succeeds as long as he does solely because the near-sightedness of his victims prevent them from asking – not “why would he lie?” but – “why doesn’t he have any life of his own?”
3. How I Picture Iago When He Is Off-Stage
In Geek Love, while attempting to gain total control over his family, Arturo Binewski starts bugging the room of his sisters Iphy and Elly. Reports his documentarian Norval:
I find this depressing. The idea of Arty sitting and listening to hour after hour of footsteps, pages turning, toilet flushing, comb running through hair. Elly’s conversation has been reduced to the syllable mmmmmm and Iphy is not in the mood for song. Her piano is covered with dust … and Arty is listening to her file her nails.
4. A Comic Detour
That villainy can be pathetic is a well-explored contradiction in fiction. Brett Easton Ellis’ oddly beloved misanthrope and American Psycho Patrick Bateman and his ilk suffer from the incurable disadvantage of being impossible to take seriously. Their particular breed of literary sociopath consists, perhaps naturally, of comic characters, because there is something so pathetic about hating absolutely everyone. Grandiose ambitions aside, these characters are as paralyzed by issues as Phillip Roth’s Portnoy, and just about as menacing. In Sartre’s darkly funny “Erostratus,” the narrator sends out over a hundred letters announcing the following:
I suppose you might be curious to know what a man can be like who does not love men. Very well, I am such a man, and I love them so little that soon I am going out and killing half a dozen of them; perhaps you might wonder why only half a dozen? Because my revolver only has six cartridges. A monstrosity, isn’t it? And moreover, an act strictly impolitic?
Now, there is a relationship between the extent to which someone declares themselves to be a particular thing, and the extent to which he or she actually is that thing – and that relationship is plainly inverse. The comic sociopaths are so desperate to be taken seriously that they can never be taken seriously, and so fumbling and impotent in their attempts that you know they will only get themselves into trouble.
Returning now to Othello and the genre of tragedy, if you subtract the comedic element from being pathetic, who are you left with?
5. The Regular Joe
I suppose I always knew I’d arrive here at the end.
Dunn gets here first, of course. In one of Geek Love’s final notes on Arturo, his documentarian writes:
General opinion about Arty varies, from those who see him as a profound humanitarian to those who view him as a ruthless reptile. I myself have held most of the opinions in this spectrum at one time or another … however, I come to see him as just a regular Joe – jealous, bitter, possessive, competitive, in a constant frenzy to disguise his lack of self-esteem, drowning in deadly love, and utterly unable to prevent himself from gorging on the coals of hell in his search for revenge.
What Dunn so evocatively indicates is that the trick to the complexity of characters such as Arturo is that there is no complexity. The documentarian’s final notes on him ring of disgust upon making this discovery – self-disgust, and perhaps even a little disgust for his subject.
Likewise, we build a labyrinth of motive and mythology around Iago because for all of his manipulation and the epic destruction it causes, we believe – or hope – he must be a monster. We are wont to compare him to the vilest of both real world and fictional sociopaths. We resist stripping away at him, knowing we will be sorely disappointed by what we find underneath.
