Paul Adrian Fried / HAMLET'S BIBLE

Raised Catholic but no longer observant, I still recall 3rd grade - 8-years old? -  preparation for confirmation, and having to choose a confirmation name. I'd been given a book ( Sixty Saints for Boys , 1948) - a tale about Martin of Tours appealed to me. It claimed Martin was a Roman soldier with a large, warm, not unattractive cloak. It was cold. He cut his cloak to give half to a beggar he encountered on his way. Fellow soldiers made fun of him. But in a dream, the beggar revealed himself as Jesus. What a strange choice, for an 8-year old to choose this name! Was I choosing that I should commit to being generous, even if peers made fun of me? (Today, November 11, is the Feast Day of St. Martin of Tours.*) Many years later, I now research and write about Shakespeare's 𝘏𝘢𝘮𝘭𝘦𝘵, a play in which the ghost says the poison that killed him made his skin "Lazar-like," a reference to the gospel tale of the rich man who neglects the beggar Lazarus; after they die, the

𝘼𝙡𝙡 𝙩𝙝𝙚 𝘿𝙚𝙫𝙞𝙡𝙨 𝙖𝙧𝙚 𝙃𝙚𝙧𝙚, Patrick Page's excellent one-man Shakespearean show, is at The Guthrie Theater in Minneapolis, Minnesota after a strong run that generated very positive reviews in New York last year around this time. We attended the Minneapolis show and it was amazing, thoughtfully-written and edited, and very nicely supported with simple lighting and costume effects, but Page's acting is really the centerpiece. The Minneapolis Star-Tribune calls it "One of 2024′s best shows": The show has been designed in such a way that one does not have to know entire plots of the plays from which the villains lines are taken: Page gives enough information as needed, and then dives in, and it is all remarkably effective. The title comes from Shakespeare’s late play, 𝘛𝘩𝘦 𝘛𝘦𝘮𝘱𝘦𝘴𝘵: “Hell is empty, and all the devils are here.” Page explores some of the most famous villains, most of them male, but a few female, and he also admits in part of the s

“To be” in Hamlet occurs 46 times; “Not to be,” twice:[1] 1.1 Bernardo Get thee TO BEd, Francisco. Horatio any good thing TO BE done 1.2 Claudius TO BEar our hearts in grief, and our whole kingdom TO BE contracted in one brow of woe... ...Our state TO BE disjoint Hamlet [TO BErnardo] Good even, sir. 1.3 Laertes It fits your wisdom so far TO BElieve it Polonius …better TO BEguile. 1.5 Ghost The glowworm shows the matin TO BE near 2.2 Guildenstern …lay our service freely at your feet, TO BE commanded. Voltimand …appear'd TO BE a preparation Pol …is't but TO BE nothing else but mad? Pol (reading Ham) …Doubt truth TO BE a liar Ham TO BE honest, as this world goes, is TO BE one man pick'd out of ten thousand. Ham Com’st thou TO BEard me in Denmark? 3.1 Guild Nor do we find him forward TO BE sounded Ham TO BE, or not TO BE*… …a consummation Devoutly TO BE wish’d (* 1st “not to be”) 3.2 Ham …some necessary question of the play be then TO BE considered Rosencrantz …ere you go TO

In Hamlet, the ghost tells the prince that his brother Claudius poisoned him by pouring a vial of "cursèd hebona" (1.5.69) in his ear.[1] Yet the ghost first presents the poisoned ear as a metaphor for how Claudius lied about the cause of his brother's death: So the whole ear of Denmark Is by a forgèd process of my death Rankly abused. (1.5.43-45) It is possible that Prince Hamlet has had his own ear poisoned by what the ghost tells him: The ghost may be a demon in disguise, or a sinner in purgatory, not yet purged of his sinful and distorting assumptions, goals, and ways of viewing his own life.[2] In general, this idea of death by ear would have had other resonances for Elizabethan audiences: By the time Shakespeare's play was first published in the first quarto (1603) and expanded in the second of 1604, Mary, Queen of Scots had already been executed in 1587, the focus of alleged plots to overthrow Elizabeth and replace her on the English throne. Mary's first hu

In 2020, Connor Hanratty [1] posted about “the owl was a baker’s daughter” [2], touching only briefly on the folktale allusion (not mentioning its strong resemblance to the gospel tale of Lazarus and the rich man [3]). Hanratty mentions an 1851 source about an ancient connection between baker's daughters and prostitutes. Presumably, prostitutes waited for customers at bakeries, and "On certain festivals, the master bakers sold nothing but sacrificial breads, and at the same time they had slave girls or servant maids who prostituted themselves day and night in the bakery.” [4] This, like many Freudian readings, may seem a sexually reductionist explanation. But note: Both the baker's daughter in the tale, and the prostitute, are concerned with monetary profit, when what they offer might also be considered a gift: In a healthy relationship, sexual pleasure might best be a mutual gift, not a for-profit exchange. In a healthy community, beggars get fed (as do potential prostitu

In The Corisco Conspiracy , Raphael Sóne's has written a book of fanfiction that takes readers on a wonderful romp, exploring possibilities about the mystery that is Shakespeare. It can be a fun for any reader, but especially for those aware of four things: (1) Shakespeare authorship debate (and authorship collaboration research). (2) The Gunpowder Plot. (3) Shakespeare scholarship’s "turn to religion," circa 2000, considering (among other things) Catholic influences. (4) Awareness of how Shakespeare has been used as a tool of empire, mostly for the benefit of fair-skinned English people. The Corisco Conspiracy: A Memoir of William Shakespeare , combines some of these, as well as an awareness of how the author’s Jesuit predecessors attempted to overthrow the English government and return Protestant England to Catholicism. Many agree that Shakespeare collaborated with other writers far more than the First Folio would have us believe. What if some of them were African, or M

It is often said that Laertes is a foil for Hamlet. Hamlet says he sees his own image in Laertes: But I am very sorry, good Horatio, That to Laertes I forgot myself, For by the image of my cause I see The portraiture of his. (5.2.85-88) Later in the scene, the word “foil” is used five times, usually by Hamlet, punning on foil as weapon and as mirror image. Jesus claimed that the greatest commandment is to love God, and the second, "like it," to love neighbor as self (Mark 12:28-31; Matthew 22:34-40). One’s neighbor may be a sort of concrete local manifestation of God, “the least of these,” or of transcendence and mystery. To love neighbor as self, it helps to look with compassion, willing and able to see oneself in one’s neighbor, and one's neighbor in oneself. But how might Hamlet see his image in Laertes? How might we? Consider seven ways, the last of which Hamlet may recognize only too late: 1. Both have fathers unjustly killed, and both are inclined toward revenge. 2.

HAMLET AS PRODIGAL (OEDIPAL SPELLED BADLY) OEDIPAL [1]: Freud claimed that men want to kill their fathers and possess their mothers, like Oedipus, whose father (Laius) was in fact a jerk. Laius made bad karma, abandoning his son to die.[2] - Oedipus doesn't know he was saved and adopted, so he thinks the prophecy means he will kill his adoptive father and marry his adoptive mother. He doesn't want that, so he flees. - While fleeing, his biological father is cruel to him on the road, and Oedipus kills him, not knowing it is his father. - Having suffered trauma as a child, Oedipus may be lashing out in revenge at a stranger who happens to be his father. All fathers die, most before their sons. But the tale is also a metaphor for how children need to establish their own identities as distinct from their parents (though some sons may "want a girl / just like the girl / that married dear old Dad," as the song says.[3]) We can follow Freud and read Hamlet as Oedipal. PRODIG

On Instagram, botanicalshakespeare (whose posts I love) reminds us recently of the change in calendar required by Pope Gregory XIII in 1582, which meant that on what would have been October 5, continental Europe leaped ahead by 10 days, making it, instead, October 15. Shakespeare may have had this in mind (among many other things, like incest, usurpation, murder and corruption) when he decided to have Hamlet say, “The time is out of joint” (1.5) botanicalshakespeare notes: "…or at least it was in 1582 when the pontifical states switched calendars -from Julian to Gregorian (not Gregory I of chanting fame, this is Pope Gregory XIII) - and skipped ahead 10 days… but England decided to keep those extra days for a while 😉 — till 1752!" This might be fodder for some who insist that Shakespeare was Catholic, and who might claim that a Catholic Shakespeare may have supported the "fixing" of an out-of-joint time by making Protestant England Catholic again. But in fact, th

"...'Every man by nature is and ought to be his own friend'. Whereas the excessive love of self is in reality the source to each man of all offenses; for the lover is blinded about the beloved, so that he judges wrongly of the just, the good, and the honorable, and thinks that he ought always to prefer himself to the truth." - Plato Laws, c. 360 B.C.E Consider using this as context and historical background for the advice of Polonius to his son Laertes in Shakespeare's Hamlet: "This above all: to thine own self be true, And it must follow, as the night the day. Thou canst not then be false to any man." (1.3.84-86) Polonius also seems narcissistic and miserly, advising his son, "Neither a borrower nor a lender be..." (1.3.81), and having learned that Ophelia has been "most free and bounteous" of her time spent with Hamlet (1.3.101-2), urges that she should "tender" herself "more dearly" (1.3.116), or in other words,

As it appears in Hamlet, the poisoned cup is not the same as some examples mentioned in my last post: Although these can shed light, Claudius and Laertes use deception, concealing their poisons. This is an important key. This is not the case with Socrates, nor with Sophonisba (suicides). Deception is an element involved in the gift of the Trojan Horse and the attempted poisoning of Merlin, St. John, and Theseus. For John Knox, Catholic Eucharist was also (in his mind) a kind of deception as well as a poison [1]. For John Knox, Catholic Eucharist was also (in his mind) a kind of deception as well as a poison [1]. The poisoned cup of Claudius can be viewed as a profound violation of the hospitality it appears to embody. As such, the deception of a seeming gift or gesture of hospitality is itself poisonous. This is important in light of the recurring theme of hospitality that runs through Hamlet: - Sometimes hospitality is neglected, as in the Lazarus-Rich Man allusion (by the Ghost) [2

Today, “poison cup” can be a way to describe having been given a task that may be one’s undoing [1]. But what was the history of “poison cup” in Shakespeare’s time? These are words found in Shakespeare's Macbeth (1.7), but a plot idea used earlier in his Hamlet. "Poisoned cup" is related to "Trojan horse": looks like a gift, but will bring doom. A poisoned cup brought death for Socrates (state-ordered suicide). Scottish reformer John Knox (1514-1572) said that one (Catholic) Mass is worse than a cup of poison in Protestant-Catholic transubstantiation debates, the phrase an example of anti-Catholic polemics. In fact, it's even older: In a legend told by St. Isidore (c. 560 – 636), St. John (of Patmos) the Apostle had an encounter with a poisoned cup of wine, and (miraculously?) survived, perhaps warned of poison by a serpent. In Greek mythology and Hebrew scripture: The rod of Asclepius, associated with healing, features a snake, and Asclepius' daughter H