Paul Adrian Fried / HAMLET'S BIBLE

When Shakespeare's Hamlet was first produced, a hot topic in reformation England was faith vs. works: Are we justified in the eyes of heaven by our faith, or our works? All English Christians (Catholic, Protestant, and others) used bible translations featuring St. Paul who wrote of salvation by faith (e.g. Romans 3:28, 5:1; Galatians 2:16). But a letter of James said that "faith without works is dead" (2:14-26) and that "a person is justified by works and not by faith alone" (v.24). This apparent contradiction is similar to what Shakespeare's Richard II notes while imprisoned, comparing what seem to be incompatible scripture phrases: "...thoughts of things divine, are intermixed With scruples, and do set the word itself Against the word..." (5.5.12-14). On faith v. works, Protestants preferred Paul's formulations, while Catholics preferred James. Events on Hamlet's sea voyage relate to this debate without ever using the words “faith” or “...

How old is the death letter motif in Hamlet, where did it come from, and is there anything special about the way Shakespeare uses it? In Hamlet, Shakespeare retains the motif of the death letter from the Danish source. Claudius sends a letter with Rosencrantz, Guildenstern, and Hamlet on their journey to England [4.3.67-77], but they don’t know that it orders Hamlet’s death. People in Shakespeare’s time knew this death letter motif by way of the biblical story of David’s affair with Bathsheba (circa 10c. BCE). King David sends Bathsheba’s husband Uriah to the battlefront with a letter that he is to be placed at the front of battle, and others should pull back. He is killed [1]. A later Greek version of the motif comes from the 8th century BCE myth of Bellerophon [2]. The reluctance of kings to violate rules of hospitality plays a key role in delaying fatal plans and helping Bellerophon prevail in the end. For anyone who is sad to hear of Uriah’s fate, a faithful soldier deceived b...