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 (II.ii.118-128)
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.