Julius Caesar–Act IV

Saw this coming. The beginning of the fall of Brutus.


It starts with contention between Brutus and Cassius–caused by Brutus’ unflinching honor and love of Rome. “Must I budge?” (IV.ii.44). Truly, he’s already beginning to fall–his wife is dead. but, true to himself, Rome is on the verge of war, and Rome comes before Brutus’ love. During this discourse, however, we catch a glimpse of Brutus’ character in terms of how he sees friendship–

You love me not.
I do not like your faults.
A friendly eye could never see such faults.
A flatterer’s would not, though they do appear
As huge as high Olympus. (IV.ii.88-92)

To be a friend or flatterer. Let’s all take a moment to notice how Brutus is awesome. He’s no Cassius.

If we were to compare and contrast Cassius and Brutus, one other thing ought to be mentioned. Cassius delights not in music, while Brutus turns to it in his time of sorrow, his head heavy with deeds done and yet to be done.


Lastly, I think it is evident at this point that the play is the tragedy of Brutus, because we are truly watching the fall of Brutus moreso than the fall of Julius Caesar. Why, then, is the play called “The Tragedy of Julius Caesar”? I’ll leave on that final note, something to chew on whilst we finish the play.

Julius Caesar–Act III


So, given that I like rules and guidelines, isn’t Shakespeare breaking a few here? Aren’t you supposed to kill off the title character at the end of the play, when tragedy befalls them? This is what I’ve been alluding (let’s not be coy, I’ve been saying it pretty bluntly) to when I keep saying that the spirit of Caesar lives. The tragedy of the play is not Julius’ tragedy–but I’m going to take a stab in the dark and say it’s Brutus’ fall that we are being called to witness.

And what is it that stirs the people to see Caesar as a loving king and not a tyrant? His will. What Caesar wills. Hmm…what did Caesar say when Decius implored him to come to the Senate? “The cause is in my will, I will not come,/That is enough to satisfy the Senate” (II.ii.71-72). Oh, and right before he died, “Hence! Wilt thou lift up Olympus?” (III.i.74). His will (as in, last will) is for the people. In all the things he wills, in his constancy, he embodies the will of the people in one form. The exact will that the conspirators were trying to uphold. They have failed Rome in trying to save it.


That’s it for today, kids. Until tomorrow.

Julius Caesar–Act II


I don’t know why, but when I read a stage direction of someone entering into an orchard, I get really exited. It’s the Literature major in me, I think. My brain yells, “Allusions!” Which today’s entry is mainly focused on allusions (and the allusions within the allusions. It’s like Inception for English nerds.)

Brutus opens us with a debate within himself–the question of whether or not Caesar will abuse his power and become a tyrant. In this monologue, he reveals something extremely telling about the type of man Caesar is–which Aristotle would declare makes him a good king–a man ruled by reason. “To speak truth of Caesar/I have not known when his affections swayed/More than his reason” (II.i.19-21). This is Brutus’ inner turmoil–the possibility of Caesar’s tyranny, by which his nature changes (due to power’s ability to corrupt) is a giant risk on his beloved city of Rome, but he loves Caesar. Rome and honor come first–the risk is too great.


To cut the head off and then hack the limbs,
Like wrath in death and envy afterwards;
For Antony is but a limb of Caesar:
Let us be sacrificers, but not butchers, Caius.
We all stand up against the spirit of Caesar;
And in the spirit of men there is no blood:
O, that we then could come by Caesar’s spirit,
And not dismember Caesar! But, alas,
Caesar must bleed for it!

They wish to kill the spirit of Caesar by killing the body of Caesar. However, in the killing of Caesar’s body, don’t the conspirators actually keep the spirit of Caesar alive in Rome (and the rest of the entire Western World) for an eternity?

Which brings me to my final point. The allusions to Christ and the allusions that Caesar is not Christ. There are lines in the last scene that are almost verbatim/follow the same events of Christ’s betrayal in the garden–alluding to Caesar as Christ. But! Woven into them are direct correlations to Christ that are Caesar’s opposite, showing that Caesar’s betrayal differs IMMENSELY from Jesus of Nazareth. I’m now going to point these out, because I can’t help but read these passages in this light. Please, if you have another interpretation of them, I would be glad to hear it. Sometimes I get on this train and I don’t get off for a long while.


Firstly, Decius’ interpretation of Calphurnia’s dream. “Signifies that from you great Rome shall suck/Reviving blood, and that great men shall press/For tinctures, stains, relics and cognizance” (II.ii.87-89). Sounds like the teaching of the Last Supper. Sounds like what happens in the Church years upon years later at the Eucharist and with relics. But there’s a big ol’ distinction here. It’s spoken by a man who is flattering him to get him out of the house. It isn’t spoken in truth or love. It’s spoken as a down right lie. I think the allusion is there, but then the allusion falls a part. It’s not the last time we are thrown an allusion to Maundy Thursday, only to realize something doesn’t quite smell right about it…

Bid them prepare within:
I am to blame to be thus waited for.
Now, Cinna: now, Metellus: what, Trebonius!
I have an hour’s talk in store for you;
Remember that you call on me to-day:
Be near me, that I may remember you.
Caesar, I will: 
[Aside] and so near will I be,
That your best friends shall wish I had been further.

Good friends, go in, and taste some wine with me;
And we, like friends, will straightway go together.
[Aside] That every like is not the same, O Caesar

That last line. “That every like is not the same.” I think Shakespeare is coming a little into the audience. He’s saying, “Yes, I have made these similes and allusions…but these things are not the same thing. There is a difference. Keep that difference in mind as you listen, and as you watch these events unfold.”

That’s it for me today. I’ve practically written a thesis for today’s entry, and I’m not the least bit sorry.

Julius Caesar–Act I

Sadly, today is another day that I must make my comments brief. That whole needing to work to eat thing.

Opening notes on the title–The Tragedy of Julius Caesar. Now, we already know he’s going to die, everyone knows the story of the “Ides of March.” Tragedies involve a man’s fall…Now, Julius died, but…did he fall? Did he fail? The question to keep in mind in Shakespeare’s retelling is: Who’s tragedy is it, really?

And let’s not forget the comment, “for always I am Caesar” (I.ii.211), stated by the man himself. Always? Has a kind of eternal ring to it.

Julius Caesar Tour 2005

We open with the question of identity. The common folk are acting as if on holiday, not wearing the tools which mark which trade they bear. They all seem the same. No definition of trade. And they are gathering for the sake of seeing Caesar. Hmm. All the common men become similar for the sake of seeing their soon-to-be-king.

This ties into the later comments made by Cassius–Caesar is no god, but a man prone to the same sicknesses and trials of men. He is to be elected king, though he is no better than the men of the republic. The men of Rome have ceased to be true Romans, they are willing to let themselves be ruled by an ambitious tyrant. A man who has made himself a god. Cassius makes a very clear point to rebuke fate, because all men are in charge of their own fate. Cassius, the voice of equality. The voice of choice.

That’s most of what I have time for (and most of what I have to say regarding my opening remarks). Until tomorrow, let’s watch the tragedy unfold.