Myth 1: Everyone wore togas! The toga was a formal garment that was worn by male citizens, usually on business, therefore women and slaves couldn’t wear them. Basically, think of a toga as like a 3 piece suit, (which is probably how it felt to those men in the hot Mediterranean sun). Togas were very hot because they were made of wool. As the video below shows, many Romans couldn’t wait to get out of their togas and wear a simple tunic.
Myth 2: All Togas were white
In most movies, and pictures set in Rome, we see rooms full of men wearing white togas, especially in the Senate. However, togas gradually evolved into a variety of styles and colors and helped indicate a Roman man’s status and maturity.
Mosaic of Virgil
Types of Togas and how to wear them:
Shakespeare makes reference to a specific type of toga called a Toga candida: "Bright toga"; a toga rubbed with white chalk to make it appear bright white. In Titus Andronicus, the title character is offered a toga candida by his brother Marcus, when the Senate nominates him for emperor:
Marcus: Titus Andronicus, the people of Rome,
Whose friend in justice thou hast ever been,
Send thee by me, their tribune and their trust,
This palliament of white and spotless hue;
And name thee in election for the empire,
With these our late-deceased emperor's sons:
Be candidatus then, and put it on- Titus Andronicus, Act I, Scene i.
There were many other types of togas for different occasions:
- Dark colors were for funerals
- Red and purple sleeves were for magistrates and senators
- Purple togas with gold embroidery were for victorious generals, and later emperors
Manly garb: Toga virillis
A Toga virilis ("toga of manhood") also known as toga alba or toga pura was A plain white toga, worn on formal occasions by adult male commoners, and by senators not having a curule magistracy. It was a right of passage for young men to put on their toga virilis and assume adult male citizenship and its attendant rights, freedoms and responsibilities.
Women’s fashion
Like men, women most commonly wore tunics, especially when they were unmarried. When women married, they would don a long, elaborate garment called a Stola . The stola was a long dress held on by belts. Sometimes women decorated their Stolas with ribbons and they came in many colors. In the statue below, note how the belts below the breast drape the fabric into elaborate folds, and how the sleeves are slightly slashed on this sumptuous 1st century stola.
Torso of a Roman woman wearing a Stoa (1st century)
Women’s Beauty Regimen
Since Roman women were not legally citizens and couldn’t hold employment, their hair, dress, and makeup were in a way, a celebration of idleness, especially in the case of upper-class women. Aristocratic Roman women had their hair done in elaborate shapes like the Flavian hairstyle and wore elaborate Stoas to indicate how they didn’t have to work or labor in the fields.
In a production of Julius Caesar or Coriolanus, the director could exploit this concept of idleness by giving the more passive characters like Calpurnia or Fulvia more elaborate hairdos and elaborate brightly colored Stolas, while the more active characters like Portia or Valumnia could have a more austere or less fussy hairstyle and dress to show that they are more interested in engaging in politics or the military than sitting around and looking pretty.
Julius Caesar’s success as a politician was deeply tied to his success as a military leader. Therefore studying the Roman army during Caesar’s life helps one understand why he was so popular and why the Senate wanted him dead.
Uniforms of the 10th Legion (Julius Caesar’s Legion) during Caesar’s life, the reign of Augustus, and afterwards.
Caesar was commander (or legatus legionis) of the 10th mounted legion, which means his soldiers were mounted on horseback. Caesar was in charge of maintaining control over the warring tribes in Gaul (modern day France). Each legion was organized into 6 companies (cohorts) of 100 men, led by a Centurian, Source : http://thedioscuricollection.com/ejercito_romano_en.php
Organization of the 10th Legion. As you can see from the key below, each company of 80 to 100 men is led by a Centurian, and each company has 3 Tesserarius (watch commanders)
According to Imperiumromium.com, Caesar helped reform his army, and his Centurians carried out many different campaigns in Gaul:
As you can see, his soldiers were mainly armed with helmets, leather armor, and their large shields and Gladius swords. Below is an exploration of the different parts of the Roman uniform:
Forty days in the wilderness: Temptations of Christ, St Mark’s Basilica.
According to the Christian calendar, today (Tuesday) is Shrove Tuesday AKA fat Tuesday, AKA pancake day, AKA Fasnacht Day, (if you live in Pennsylvania ) It is the season that commemorates the time when Jesus Christ fasted in the desert for 40 days, before the holy week of Maudlin Thursday, Good Friday, and Easter Sunday. It is a time when believers give up a material comfort like sweets or fat, and meditate on Christ’s journey from Heaven to Earth and back.
Every aspect of the Easter story from Christ’s entry to Jerusalem to the Holy Thursday celebration of the Last Supper, to his death on the cross on Good Friday has been ritualized by the Catholic and many Protestant churches. Incidentally, Holy Thursday is determined by the Jewish calendar, which is in itself coordinated by the Paschal moon, the last full moon before the Vernal Equinox.
Growth and fertility; pain and pleasure, privation, and excess, things dying and things born. These extreme states of being and the dramatic stories of Christ’s passion are, of course, very good theater, so it’s no wonder that Shakespeare would choose to incorporate the themes and motifs of Shrove Tuesday into his plays.
Shakespeare and Shrove Tuesday
Peter Bruegel the Elder- The Fight Between Shrove Tuesday and Lent, 1559. Notice on the left there is a pancake supper and a rotund man playing a song on a stringed instrument, while on the right there is an emaciated woman wearing an austere head covering.
Shakespeare Loved Pancakes!
Shakespeare uses a lot of Christian imagery and theology in all of his plays but he also specifically refers to Shrove Tuesday, with its pancake suppers, use of theatrical disguise, and carefree attitude. He also refers to Lent, and the threadbare and lean times it represents.
In a general sense, a lot of Shakespeare’s plays deal with the swinging back-and-forth of Time, where society is simultaneously getting ready to purge itself of sin and deny itself pleasure. I thought I’d explore that by taking a look at some examples of text Shakespeare that deal with these themes.
First, let’s talk about Shrove Tuesday; in As You Like It, Touchstone makes reference to eating pancakes, traditional food for Shrove Tuesday in a lot of Christian communities. There are variations like donuts and fasnachts, but the idea is to eat up the fat and oil in your house. This is because to begin the start of length a time when Christians are supposed to abstain from fat, people would use the remaining oil and butter in their houses to have pancake suppers.
This modest pancake supper is one tradition of Shrove Tuesday, but there are many more elaborate ones. Shrove Tuesday goes by many names, but the most extreme and extravagant pre-Lent celebration is, of course, Mardi Gras. The celebration of Mardi gras in New Orleans is an offshoot of the Shrove Tuesday tradition, which is why it is often celebrated as an extravagant party with food, drink, and sometimes lewd behavior. Sometimes, Mardi Gras celebrations even incorporate Shakespeare plays as a theme:
Masks and Mardi Gras
As you can imagine getting the chance to purge yourself from sin and do things that you wish you wanted to do might make you a bit self-conscious, which is why traditionally in a lot of cultures mardi gras is celebrated by the wearing of masks. With a mask, revlers can hide their faces, and adopt an extreme personality, and indulge in dancing and drinking. Venice is another city famous for its Mardi Gras celebrations, and Shakespeare uses this tradition heavily in his play The Merchant Of Venice.
Shakespeare’s debt to Italy
Many of Shakespeare’s comic characters are directly inspired from character types created in a form of Italian comedy called “Commedia Del’Arte-” The Comedy of Art. These were short improvised vignettes where performers donned masks and acted improvised skits. Each actor spent years learning the voices and mannerisms of these stock characters like the scheming maid, (Columbina) the crafty servant (Arlequinno or Harlequin), or the greedy, dishonest innkeeper Brighella, who might have influenced Shylock himself. If you click on this website, there are some great scholarly articles about Commedia’s influence on Shakespeare, and how these characters helped forge all of his comedies, not just Merchant Of Venice.
Masks and Venetian culture
As this video from the Youtube historian Metatron explains, Commedia masks were just one of the masks that were front and center in Merchant Of Venice. Masks were part of Venetian society, not just during Carnival, which allowed Shakespeare to make masks part of the plot of Merchant Of Venice.
It’s not explicitly said, but I believe Shakespeare sets Act II of The Merchant Of Venice during a Carnival masquerade revel, where young men danced through the streets wearing masks. This might very well be during a carnival celebration, which means the play might very well be taking place during the twin seasons of Easter for Christians and Passover for Jews. This might very well be what Shakespeare was intending, as this clashing of religious dogma is at the heart of the play.
Shylock isn’t the only Commedia inspired character in Merchant. There’s also Graziano, Bassanio’s wild and raunchy friend. In this speech, he deftly parodies the duelling concepts of Shrove Tuesday and Lent, by promising to be austere, wise, and virtuous tomorrow, but not tonight, when he and his friend Lorenzo will be walking through the streets in their masks.
Bassanio. Why then you must. But hear thee, Gratiano;745 Thou art too wild, too rude and bold of voice; Parts that become thee happily enough And in such eyes as ours appear not faults; But where thou art not known, why, there they show Something too liberal. Pray thee, take pain750 To allay with some cold drops of modesty Thy skipping spirit, lest through thy wild behavior I be misconstrued in the place I go to, And lose my hopes. Gratiano. Signior Bassanio, hear me:755 If I do not put on a sober habit, Talk with respect and swear but now and then, Wear prayer-books in my pocket, look demurely, Nay more, while grace is saying, hood mine eyes Thus with my hat, and sigh and say 'amen,'760 Use all the observance of civility, Like one well studied in a sad ostent To please his grandam, never trust me more. Bassanio. Well, we shall see your bearing. Gratiano. Nay, but I bar to-night: you shall not gauge me765 By what we do to-night. Bassanio. No, that were pity: I would entreat you rather to put on Your boldest suit of mirth, for we have friends That purpose merriment. But fare you well:770 I have some business.
Detail, Conversation between Baute Masks, by Pietro Longhi (1701-1785); Museo Del Settecento Veneziano
While Gratziano and his friends are playing masquerade outside, Shylock instructs his daughter Jessica to shut up his doors and do not let the maskers in, or even look at them.
Merchant of Venice, Act II, Scene v.
It’s entirely possible that the play itself might very well conclude around the time of Easter which is especially significant considering that it ends with a scene that inverts, subverts, and questions the Passion story of Jesus.
The courtroom scene from Merchant of Venice is almost a Passion Play in itself, where Shylock attempts to take a pound of flesh from the Christian Antonio, (who gives it as willingly as if he were Christ himself). Even though Jesus was crucified by Romans, for millennia the Jews were blamed for his death, and Shakespeare uses this anti-semetic imagery where Shylock stands in for the austerity of Mosaic law, rejecting the concept of divine Grace. Meanwhile, Portia is playing the judge, and she utters a poignant speech about mercy with almost God-like eloquence. This scene illustrates the established theological basis of Lent and Easter. According to Christian theology, the whole point of Lent is to remember and celebrate Christ’s sacrifice where we are redeemed from our sins. As she says, “We do pray for mercy, and that same prayer teaches us to render the deeds of mercy.” In a way, the sinful nature of mardi gras is not just a purging of human sin, it is also a way of acknowledging how far we fall short of God’s perfect ideals.
In that sense, Mardi Gras and Carnival are not a flouting or a rejection of Christian theology; it’s a reinforcement of it. Christians indulge in sin and acknowledge their sins the next day on Ash Wednesday, where they don black clothes and become contrite and this is our way of remembering Christ’s sacrifice and how necessary it was.
However, Shakespeare doesn’t have Antonio die like Christ, instead, it is Shylock the Jew who will metaphorically die and be reborn; he will convert to Christianity (and thus be dead to his former community), and his riches will give stability to Jessica and Lorenzo when Shylock dies. Shylock’s punishment at the end of the play is intentionally harsh and cruel, and many scholars have shown it as a demonstration of the limits of Christian mercy. Like the masks they put on every day, Venetian Christians seem pure and pious, but are inwardly corrupt and degenerate.
Shakespeare and Lent
You might have noticed that I used the word “purge” repeatedly in reference to what people do on carnival and mardi gras as a way of releasing their sins. The Purge movies do in fact have a basis in this concept. Traditionally the flowers that are part of purge days are actually given at Shrove tide. The Purge is also traditionally celebrated in mid March around the time of the vernal equinox, so the purge movies are a more extreme version of mardi gras, with the belief that the one illegal tendency people would indulge in alloed, would be murder, (which is a very bleak comment on human society).
What’s interesting is that Shakespeare creates his own sort of purging of society in his play Measure For Measure, and he creates a villain who is very much like an embodiment of um of lentin But
no man can is without sin and no and it is incredibly dangerous to assume that 1 Possibly making fun of her clothing and possibly also calling her a whore or a prostitute that that um you see it was traditional to eat Is the food a drink length until It’s a sexual It’s not as enjoyable and probably lower quality than the norm normal because of course the tradition of lent is a tradition of self denial and and in measure for measure he creates a character who is obsessed with his own piety and self denial the character of the judge Angelo in measure for measure he is a judge who is known for his piety and a society that is that it’s become too loose too loose to carnival ish and he is charged by the Duke who has chosen to Leave Vienna to with to become more dracodian to become more our strict and and legalistic and punish people use the fear of the law in order to command good behavior he sets the same standards for everybody else that he does for himself and that’s why the central conflict of the play is between him and Isabella whose brother who hasn’t committed any sins on stage but her brother Claudio is guilty of adultery well not no not guilty of adultery hes technically guilty of fornication in that he has consummated his marriage with the Woman before proceeding with the marriage rituals that I mentioned in my most recent Romeo Juliette portpost so hes being punished by 4 and a Kate for fornication fornication in in the the strictest and most technical definition of fornication he loves this woman he has made a pledge for her to be his wife legally they are married but it’s not good enough unless they make a formal request they get the consent of the parents and they and they are and they have a marriage ceremony performed in a church unless he does all of those things in Angelo’s mind he is guilty of fornication So you can see that Angelo has a stricter nature than most people would permit themselves and he is utterly and the concept of mercy is just as alien to hit him as it was to Shylock the main difference between the 2 characters that’s Angelo heights behind Christian piety not Jewish piety Ione and he turns out to be even more morally degenerate than Shylock because he is it is he is trying to manipulate uh manipulate Isabella in order to get her to sleep with him he wants to sleep with a nun because he thinks he deserves her he thinks that she is a reward for his piety
Angelo forgot what any person who celebrates mardi gras and ash Wednesday does that the purpose of lent is to remind ourselves that we are human know that we need mercy and to celebrate the sacrifice the Christ made so that we can continue to be human and not try to utter utterly lady destroy our imperfections that make us human so measure for meta The diconomy between Lynton and and a boccanelli or carnum Leonora carnival’s morals morals and in the end Isabella emerges from that crucible Victorious she defeats Angelo she exposes him as a failure as a failure she failure she ransoms her brother almost as definitely as Christ renziming humanity humanity and in the end she is offered the chance to either become a nun as she wanted or to become the Duke’s wife and therefore Queen of the whole country Taking a face value it looks like it seems like a fairy tale ending where this is the sort of person who should be governing somebody whose morality is tempered with mercy but but Shakespeare’s play is much Messier than that if you actually read it or see it performed formed it has Siri it’s a racist serious questions about how helpful oh helpful this this particular concept the concept is to women especially since Particularly when it comes to failings of the Flash in most productions I’ve seen you’ve Jew seen Juliet in measure for measure to for measure is as mocked and as disdained and is the and abused it’s viewed as Claudio is and Is life a reputation which is really all a woman had back in this period so Shakespeare does a good job of of showing the virtues of letting and carnival in Is illings of such rules it’s all very well and good to say we are allowed to be human man but very often women are set to higher standards than the men when it comes to if comes to standards of purity and piety
No hare, sir; unless a hare, sir, in a lenten pie, that is something stale and hoar ere it be spent. [Sings] An old hare hoar, And an old hare hoar, Is very good meat in lent But a hare that is hoar Is too much for a score, When it hoars ere it be spent. Romeo, will you come to your father’s? we’ll to dinner, thither.
–Mercutio, Romeo and Juliet
Lent and Measure FOr Measure
Conclusion
the Lenten season probably appealed to Shakespeare because much like “Twelfth Night” it is a season that momentarily subverts and then enforces the status quo. People indulge themselves in debauchery briefly, then commit themselves whole-heartedly to sobriety and piety. It shows the tendency towards the extreme in human nature, whether it be the grotesque, the sinful, the lusty, or even the austere. Like the masks at Carnival, we find these extremes of nature fascinating to watch as they dance before us and therefore, they also make for very good drama.
In honor of Black history month, and the impending Ides of March, I’d like to highlight two wonderful black British actors, Ray Fearon and Paterson Joseph, two of the best actors at the Royal Shakespeare Company. In this video, they discuss their interpretation of Act III, Scene ii of Julius Caesar, in a groundbreaking production set in Africa.
Juliet (Hailey Steinfield) marries Romeo in the 2013 movie version of “Romeo and Juliet.”
We all know that Romeo and Juliet married in secret because their feuding families made it impossible for them to publicly profess their love, but would it have been like if they were able to have a proper Italian Renaissance Wedding? As opposed to the small, intimate wedding that you see in the 2013 clip above, a wedding in 1590s Italy was a much more involved, lavish, and expensive affair.
During the Renaissance period marriages, (which were also mergers), were potentially explosive moments, and lavish festivities may have diffused some of the tensions that might arise between families over dowry arrangements and other touchy subjects. The bridal procession might even face dangers from hostile mobs or individuals, as suggested by a Florentine statute from 1415, which forbade the throwing of stones or garbage at the home of the couple. Wedding processions were often compared to ancient triumphal processions. The idea of the wedding as a triumph is reflected in the imagery on cassoni (marriage chests) panels such as Apollonio di Giovanni’s Triumph of Scipio Africanus, known in several versions.
Deborah L. Krohn The Bard Graduate Center November 2008
An Italian wedding had four rituals that were highly elaborate and each required a lot of food, drink, special clothes, and music. Part of the reason for this verbose process was the belief that marriage was simultaneously an economic arrangement, a formal promise of fidelity and affection, and a sacrament blessed by the church. In the article, “The Arnolfini Betrothal,” from the University of California, Hall traces the evolution of these ideas from pre-Christian Roman marriage traditions, and 17th century, Roman-catholic Italian tradition:
European ideas about marriage were profoundly influenced by ancient Roman precedent. Because intent was the most basic principle of Roman law, the great jurisconsults of the second and third centuries logically held that marriage was concluded by the consent of the parties, and Ulpian’s concise expression of this view, “Not cohabitation but consent makes a marriage,” came to be included among the legal maxims of the final section of the Digest in Justinian’s codification of the Roman law.[2] Roman lawyers termed this matrimonial consent affectio maritalis, or “conjugal affection,” by which they meant, not some momentary expression of assent as part of a marriage rite, but rather a continuing mental state, shared by the partners. From a juridical point of view, this permanent emotive condition constituted the marriage. The Digest also envisioned marriage in ideal terms as a lifelong association of husband and wife for the procreation of legitimate children. But if affectio maritalis ceased to exist, the requisite legal consent no longer prevailed, and a divorce could easily be arranged.[3]
The
The Impalmamento– The joining of hands, a sort of ritual engagement
The Sponsalia- The formal betrothal ceremony (a promise of marriage)
The Matrimonium– The wedding contract and procession
The Nozze- The church ceremony and feast!
The Cassone
One of the best ways I can illustrate that a wedding in Italian Renaissance Italy was essentially a socio-economic merging of families is to look at the custom of the cassone- an ornately carved box that the groom gave to the bride to keep her needlework and other possessions. It symbolized the transition from living in her parent’s house to her new husband’s house, and how essentially, she was a possession that was bought by the groom and taken to his home. To see more examples of a cassone, visit this website:
If Juliet had chosen to marry Paris instead of Romeo, the cassone would’ve made it abundantly clear to her that, just as Paris says: “Thy face is mine,” he feels he has bought her, money, body, and soul, and taken her and this elaborate casket to his home, till death do they part.
Impalmamemnto
The verb impalmare is equivalent to pledging one’s troth and originates from an old custom according to which the groom, as a confirmatory token of his marriage promise, grasped, touched, or poked the right hand or palm
of his future wife. Impalmamento signifies an engagement, a promise of marriage, specifically, as a confirmation of prior agreements, it signifies the early phase of the
Much like how in Britain, handfasting rituals served as a serious promise or engagement of marriage, the Sponsalia was a formal promise of marriage before the actual ceremony. Incidently, according to “A History Of Matrimonial Institutions by George Elliott Howard, Romeo and Juliet’s marriage went this far, but no farther. This kind of promise of marriage had legal authority but was not recognized officially by the church. It also didn’t require witnesses or parental consent (Howard 339). A Sponsalia marriage could also only be dissolved if the bride or groom became a priest or nun, which is exactly what Friar Laurence offers to do for Juliet once Romeo dies:
Come, I’ll dispose of thee Among a sisterhood of holy nuns: Stay not to question, for the watch is coming; Come, go, good Juliet, [Noise again] I dare no longer stay.
— Romeo and Juliet, Act V, Scene 3
Friar Laurence (Paul Rycik) tries to save Juliet (Alesia Lawson) after she finds Romeo dead. (Ashland University 2007).
Today, this would be the equivalent of getting a marriage license at city hall, rather than having a marriage ceremony.
matrimonium
Li emergenti bisogni matrimoniali – namely, the urgent necessity at the outset of marriage to adorn brides with extravagant clothing and jewelry, to decorate the nuptial chamber, and to arrange wedding festivities – entailed sizable expenditures of capital on the part of new husbands and their kin in Renaissance Florence. In a legal opinion written in 1400, the Florentine jurist Philippus de Corsinis observed that “even before sexual intercourse, it is necessary for the husband to shoulder the expenses for his wife’s clothing and other accessories, as well as other expenses related to the wedding.”2 In another opinion, Paulus de Castro, who taught and practiced law in early-fifteenth-century Florence, emphasized that in both Florence and Bologna the outfitting of the bride and expenses for the wed-ding consumed the whole dowry even before the couple had exchanged marriage vows and rings.-
Source: Kirshner, Julius. “2. Li Emergenti Bisogni Matrimoniali In Renaissance Florence”. Marriage, Dowry, and Citizenship in Late Medieval and Renaissance Italy, Toronto: University of Toronto Press, 2018, pp. 55-73. https://doi.org/10.3138/9781442664517-005
Wedding dress and bridegroom dress
Nozze
The wedding feast
16th century still life.
Since marriages were affairs for two families, their friends, etc. A wedding feast was a very involved and elaborate affair. On the Dutch Cooking site, ” Coquinaria” I found a reproduction of a summer wedding feast from 1546:
The menu for Wednesday 18 August 1546, on a meat day during Summer
Antipasti – Melloni (watermelons), cascio vecchio Parmigiano (old Parmesan cheese), quaglie arroste (grilled quails), vua moscatella (muscadines), crostate di piccioni (pie with pigeons), capretto (kid), limoni trinciati (cut lemons). Alesso – Anadrine (duck?), capretto (again kid, or a mistake), pollastri stuffati con presciutto (stuffed chicken with ham), agresto (verjuice), sauor di verzure(sauce with greens?).
Frutte – Visciole con le suppe (morellos in soup -with bread), cascio marzolino (cheese from March?), pere (pears), persiche in vino (peaches in wine), nocchie (hazelnuts), finocchio (fennel).
Below is a recipe card I made with one of the recipes I found on the site:
3. Krohn, Deborah L. “Weddings in the Italian Renaissance.” In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/wedd/hd_wedd.htm (November 2008)
4. Hall, Edwin. The Arnolfini Betrothal: Medieval Marriage and the Enigma of Van Eyck’s Double Portrait. Berkeley: University of California Press, c1994 1994. http://ark.cdlib.org/ark:/13030/ft1d5nb0d9/
6. Kirshner, Julius. “2. Li Emergenti Bisogni Matrimoniali In Renaissance Florence”. Marriage, Dowry, and Citizenship in Late Medieval and Renaissance Italy, Toronto: University of Toronto Press, 2018, pp. 55-73. https://doi.org/10.3138/9781442664517-005
7. Muusers, Christianne: A Recipe for Italian Crostini from the 16th Century: . Published online January 28th, 2005. https://coquinaria.nl/en/panunto/
You probably know that I love to speculate and do a little historical detective work and find out whether Elizabethans like Shakespeare celebrated our modern holidays and then compare and contrast how they celebrated them back then versus how we do today. Valentine’s Day is a day we associate with love and poetry, so of course, I wondered if the most celebrated poet of the Renaissance celebrated it himself!
Based on my findings, if Shakespeare celebrated Valentine’s Day, he probably did mainly what we did- writing letters and poems to his beloved and maybe sending a trinket of love. It’s unlikely he celebrated it like modern Catholics do to honor the martyrdom of a Catholic saint. In my research, I was surprised to learn that Valentine’s Day has been celebrated for hundreds of years and has its roots in a holiday that Shakespeare describes in one of his most famous plays.
Part I: The Feast of Lupercal: Valentine’s Day’s Dark Ancestor
According to NPR’s podcast: “The Dark Origins of Valentine’s Day”, like Christmas, Halloween, and many other holidays, the Christian holiday of St. Valentine’s day was designed to replace the pagan holiday of Lupercal, which was a Roman fertility festival where men engaged in basically what we’d now call- swingers’ parties or key parties where they’d draw a woman’s name from a lottery and… couple for the night.
The Lupercal was also synonymous with the founding of Rome. Lupa is the name of the wolf that saved the infants Romulus and Remus, who would become the first kings of Rome. If you click here, you can read an article about a recent archeological discovery; a cave found under Rome that was once revered as the place where Romulus and Remus lived with Lupa:
Shakespeare actually starts his play of Julius Caesar on the Lupercal, and makes reference to its status as a fertility festival. In Act I, Caesar is watching Antony run a race and tells him to be sure to touch Calpurnia, owing to the superstition that if a man touches a barren woman on Lupercal, it will make her capable of bearing children:
Caesar. Calpurnia! Calpurnia. Here, my lord. 85 Caesar. Stand you directly in Antonius' way, When he doth run his course. Antonius! Antony. Caesar, my lord? Caesar. Forget not, in your speed, Antonius, To touch Calpurnia; for our elders say, 90
The barren, touched in this holy chase, Shake off their sterile curse. Antony. I shall remember: When Caesar says 'do this,' it is perform'd. Caesar. Set on; and leave no ceremony out. Julius Caesar, Act I, Scene ii, Lines 84-95
Shakespeare leaves out that, according to tradition, Antony should be naked and anointed with goat’s blood and slap Calpurnia with a goatskin thong, but that was part of the Roman Lupercal festival.
St. Valentine was either a Catholic priest or bishop who was martyred in the 3rd century AD (Source History.com). According to tradition, he conducted Christian marriages in defiance of Roman law, and rejected the concept of Lupercalian coupling, which is why Emperor Claudius murdered him. Thus, the holiday is intentionally meant to replace Lupercalia, and celebrate monogamous relationships under the Christian God. The popular story is that before his death, he sent a letter to the young daughter of a family he converted to Christianity and signed it: “Your Valentine,” thus starting the tradition of signing cards in this manner. In the 5th century, Pope Gelasius made Valentine’s day an official Catholic feast day to replace Lupercal once and for all.
Part III: The oldest surviving Valentines
Evidence is sketchy on how the traditions of Valentine’s Day evolved, in the Middle Ages, but in Catholic Europe, the concept of celebrating married love on Valentine’s Day spread, and poets like Chaucer and Shakespeare helped popularize it.
Geoffrey Chaucer wrote in the 14th century of how birds would choose their mates on Valentine’s Day:
For this was sent on Seynt Valentyne's day Whan every foul cometh ther to choose his mate.
According to History.com, there’s a possibility that Chaucer invented the idea of a St. Valentine’s feast, and forever linked it with the celebration of love:
The medieval English poet Geoffrey Chaucer often took liberties with history, placing his poetic characters into fictitious historical contexts that he represented as real. No record exists of romantic celebrations on Valentine’s Day prior to a poem Chaucer wrote around 1375. In his work “Parliament of Foules,” he links a tradition of courtly love with the celebration of St. Valentine’s feast day–an association that didn’t exist until after his poem received widespread attention. The poem refers to February 14 as the day birds (and humans) come together to find a mate.
This theme has been repeated in other pieces of literature. In John Lydgate’s 15th-century poem, “A Valentine to Her that Excelleth All”, he writes of how it was the custom on Valentine’s Day for people to choose their love:
To look and search Cupid’s Calendar and choose their choose by great affection.
John Ludgate: “”A Valentine to her that Excelleth All”
The Paston’s oldest surviving valentines
In the 1470s in a series of correspondence, from Margery Brews to her husband John Paston refers to the latter as “My right well-beloved Valentine, John Paston, Esquire.”
Margery also wrote adoring letters to John, who was probably away frequently, fighting in the Hundred Years War, and advising Margary’s kinsman, John Fastolfe, (whom Shakespeare mentions in Henry VI, Part I. Her poetry is very tender and must have comforted her husband much:
And if ye command me to keep me true wherever I go,
I wis I will de all my might you to love, and never no mo(re).
And if my friends say, that I do amiss,
They shall not me let so for to do,
Mine heart me bids ever more to love you
Truly over all earthly thing,
And if they be never so wrath
I trust it shall be better in time coming.
Margery’s letters are some of the earliest surviving Valentine’s poetry. Her letters prove that the tradition of giving poetry to one’s beloved during February was around in the 15th century, and probably while Shakespeare was a child in the 16th.
Shakespeare’s contributions to Valentine’s Day
Shakespeare mentions Saint Valentine’s Day twice in his works. In A Midsummer Night’s Dream, (a play that is set in Ancient Greece and has connections to Lupercal), he builds on Chaucer’s claim that Valentine’s Day is the day that birds couple for the night. Duke Theseus and Aegeus discover the four lovers asleep. They are surprised that they are sharing the same ground, since Lysander and Demetrius (as far as the old men know), are rivals for Hermia’s affection.
Good morrow, friends. Saint Valentine is past: Begin these wood-birds but to couple now?
— A Midsummer Night Dream, Act IV, Scene ii.
Egeus. My lord, this is my daughter here asleep; And this, Lysander; this Demetrius is; This Helena, old Nedar’s Helena:1685 I wonder of their being here together. Theseus. No doubt they rose up early to observe The rite of May, and hearing our intent, Came here in grace our solemnity. But speak, Egeus; is not this the day1690 That Hermia should give answer of her choice? Egeus. It is, my lord. Theseus. Go, bid the huntsmen wake them with their horns. [Horns and shout within. LYSANDER, DEMETRIUS,] HELENA, and HERMIA wake and start up]1695 Good morrow, friends. Saint Valentine is past: Begin these wood-birds but to couple now?
Shakespeare has a much darker reference to Valentine’s Day in Hamlet:
Ophelia has gone mad with the loss of her brother, her father, and Hamlet breaking her heart. She starts wandering the castle and can only communicate through songs. She sings a very melancholy song that alludes to the superstition that if two single people meet on the morning of Saint Valentine’s Day they will likely get married: Tomorrow is Saint Valentine’s Day, All in the morning betime, And I a maid at your window, To be your Valentine. Then up he rose And donned his clothes And dupped the chamber door Let in a maid then out a maid Never departed more.
Ophelia seems to be darkly admitting that she and Hamlet have had pre-marital intimate relations and she is no longer a virgin, The song implies that Ophelia entered Hamlet’s chamber a maid (that is, an unmarried virgin), but is let out a maid (unmarried), while the Hamlet very clearly has taken her virginity. Hamlet re-enforces this suspicion by commanding her to go to a nunnery, one of the only recourse for single mothers. It is reasonable to assume that Shakespeare is implying that Ophelia is in fact pregnant, and is driven mad with sorrow that she now has to deliver her baby without any form of support from her father (who is dead), from her brother (who is in France), or her baby’s father, who wants her to leave and never return. Ophelia’s song is a lament that she wishes the superstition were true, and Hamlet had indeed married her.
It’s unlikely that Shakespeare celebrated Valentine’s Day as a religious holiday, after all, Queen Elizabeth had made England a Protestant country. Celebrating a saint day could have been seen as idolatrous in Protestant England. Nevertheless, Shakespeare and other romantic writers helped transform Valentine’s Day into less of a religious holiday, and more as a secular celebration of love and monogamy, very different from its bloody, promiscuous roots.
As I said in my “Is Shakespeare Being Cancelled?” post, there is a long tradition of using Shakespeare as the epitome of creative arts, especially in England. For centuries, British imperialists have justified their subjugation of other cultures by claiming that English culture is superior, and Shakespeare became an unknowing cog in the machinery of cultural imperialism.
Since it is pretty much impossible to de-throne Shakespeare, one response that other cultures have used is to elevate their own artists to Shakespearean status. People are already calling Lin-Manuel Miranda the American Shakespeare, and there have been many other Shakespeares around the globe (Feng). Thre’s nothing wrong with this; after all, every culture has its own cultural heroes and they help embody what is important to that culture, which is why it’s fascinating to ponder the question- what makes someone The Chinese Shakespeare?
One other response to cultural imperialism is of course, to reject it, and since its inception, the Communist Party has sought to exclude, belittle, and suppress access to Western imperialist art. Shakespeare was banned during the Cultural Revolution of the 1960s, and even today the Communist Party is quicker to praise Chinese artists as being “Shakespearean,” than to praise Shakespeare directly. Just last year, President Xi Xinping officially declared that poet Tang Xianzu was “The Chinese Shakespeare.”
To be fair, Tang XIanzu was Shakespeare’s contemporary and there are some startling similarities between the themes and ideas expressed by the two poets:
China has produced some wonderful ballets, operas, and poetry so even though the government has suppressed Shakespeare in the past, the Chinese people have expressed a love of Shakespeare for over a century. As early as 1903, Chinese intellectuals started reading and translating Shakespeare and the first Chinese adaptation of Shakspeare was a rhymed ballad version of Romeo and Juliet’s balcony scene written by Deng Yizhe in 1910 (Sun, 1932). Today productions of Shakespeare are very popular in China and Shakespeare has facilitated a fascinating cultural exchange between east and west.
In addition to Chinese students encountering Shakespeare in the classroom, and the popularity of theater productions of Shakespeare in China, there are some fascinating efforts for English and Chinese speaking audiences to use Shakespeare as a bridge to cultural understanding. Right now, plans are underway to build a replica of Shakespeare’s birthplace in the southern Chinese city of Fuzhou. Meanwhile in Stratford Upon Avon, the government of Fuzhou gave a statue of Tang Xianzu to be featured prominently in the garden of the actual Shakespeare birthplace on Henley Street (Woodings).
Professor, Sir Stanley Wells, Honorary President of the Shakespeare Birthplace Trust with Wu Jianchun, Executive Vice Mayor of Fuzhou Municipal Government stand in front of a stature of Shakespeare and Tang Xianzu.
In addition, Royal Shakespeare Company Artistic Director Greg Doran, (former husband of the great RSC actor Antony Sher), has spearheaded a number of outreach projects designed to translate Shakespeare’s The Tempest into a format better suited for theater productions in China. The final show, which premiered in 2018, was not only a successful collaboration between east and western artist, but the production, with its themes of freedom and liberty, was likely to ruffle feathers in the Chinese government, according to (Yuan Yang).
Gallery of photos from the RSC’s translation of “The Tempest,” which premiered in Beijing at the National Center For the Performing Arts in 2018.
In Xi’s closely controlled China, The Tempest’s themes of liberty and identity clearly carry political ideas at odds with the ruling party — “thought is free”, the sprite Ariel sings. The implicit challenge to the status quo extended from the ideas to the production itself at the National Centre for the Performing Arts in Beijing. It offered new freedoms to the Chinese actors from the centre’s in-house theatre ensemble. Under the guidance of director Tim Supple, this was the first time they had been invited to experiment with performance and alter the text.
Yuang Yang. “The Bard in Beijing: how Shakespeare is subverting China”
To sum up, every culture has been exposed to Shakespeare, and many have found ways to re-interpret him, appropriate him, and use him as a tool of cultural exchange. This is neither good nor bad, it just is. What is interesting is that China has taken Shakespeare from a tool of imperialism into a tool of both multiculturalism, and subversion of their government. Studying the way other China and cultures have interpreted Shakespeare is a window into the values of those cultures and thus helps to further build a global community.
Below is a scene from a Chinese opera version of Hamlet for your viewing pleasure!
This 7 part class is geared towards students who have taken my class or some other combat class in the past. We will go in-depth into how to train for, rehearse, and perform a fight from a Shakespeare play. We'll cover fight safety, footwork, proper cuing, and selling the fight. I will also contextualize the fights in "Romeo and Juliet," (the play with more fights than any other in Shakespeare), to explain how the Elizabethans felt about violence, and what this play says about violence in our own time.
The class will mostly be up-on- your feet demonstrations with me in front of the camera and the students mirroring my movements, but there will also be handouts, websites, and video presentations to help supplement what I say.
Class Structure: Week of March 5th: Background on swords/ sword crafts -We will learn about the history of swords from ancient military weapons, to the instrument of private dueling. We’ll also cover the culture of duelling that permeated 17th century Europe, as well as the text of Shakespeare’s Romeo and Juliet. The class will conclude with me instructing the kids how to make a practice sword themselves!
Week of March 12: Proper Footwork/ Stances For Sword Combat- We’ll cover proper stance and en guard positions We’ll practice advances and retreats We’ll show you how to do a lunge and the footwork involved. We’ll incorporate advances and retreats with simple high-low parries and cuts.
Week of March 19th : Cuts, Swipes, and Thrusts You’ll learn the lines of attack and defense You’ll learn the proper way to hold a blade and deliver realistic-looking cuts. Learn how to thrust (online and offline)
Week of March 26th: Parries and other defensive moves We’ll cover the 6 basic parries to stop an attacker’s blade. We’ll also cover ducking, avoidances, and
Week April 2nd: Fight Rehearsal 1 We’ll assign roles for the fight between Mercutio, Tybalt and Romeo in Act III I of "Romeo and Juliet." The students will then get a fight script, and you can practice the fight at ½ speed. We will also explain the concept of Cue-Reaction-Action: A basic stage combat principle/process used to achieve a safe and dramatically effective sequence of events. We will discuss the importance of eye contact and cuing to ensure that the combatants know what to expect at all times.
Week of April 9th: Fight practice 2 - We'll go through a warm-up fight drill - We'll rehearse the fight at 3/4 speed to make sure you understand all the moves. - We'll Incorporate acting into the fight- selling pain, anger, and fear. Use distance to show character relationships.
Week of April 16th: Final Fight performance - We'll go through a warm-up fight drill again - We'll rehearse the fight at 3/4 speed again to make sure you understand all the moves. -We’ll pretend we’re doing this fight for an audience at ¾ speed. If need be, I’ll play one of the aggressors and you can do the fight pretending I’m in the room with you. At the end of class, I’ll show you a similar fight from my production of Romeo and Juliet and we’ll discuss the differences between our fight and the one I showed the students. Finally, we will discuss the way Shakespeare portrays violence in the play and its relevance in our world.
If you read my blog for an extended period of time, or if you listen to my podcasts, or if you’ve taken any of my classes online, then I probably told you the notion that I believe that you could find Shakespearean roots in just about every single work of Western and quite a few of Eastern literature. Shakespeare is ingrained in our culture and therefore a lot of his influence can be felt in almost every bit of media we take in. One of my favorite ways to illustrate this, is by looking at Disney movies, trying to prove that every Disney story is at least a little bit inspired by a Shakespeare play as you’ve seen from my comedy series if Shakespeare wrote for Disney:
I had an enormous challenge on my hands when Disney came out with the new film Encanto. Previously I’ve found it very easy to deconstruct Disney film plots and spot their Shakespearean roots: Pocahontas is Romeo and Juliet by Disney’s own admission, Aladdin is basically the Tempest, Mulan is Twelfth Night, and the Lion King is Hamlet, (as many people have pointed out).
Encanto was really really hard because it is such a fresh and original story. It is deeply rooted in Columbian culture, so trying to defend the notion that it has anything in common with the works of a 400-year-old English male playwright is a tough claim. I don’t mean to suggest that this movie is a deliberate reinterpretation of Shakespeare. That would be insulting and limiting to the breadth of the story. My main purpose with this post is to show how universal and powerful these two stories are- to pay Encanto the compliment that, like Shakespeare, the story transcends cultural and historical boundaries and tells a story we can all relate to, and this is why I am making this bold claim, that Encanto resembles King Lear, albeit with a happy ending.
Mirabelle- the Cordelia of “Encanto”
It was hard for me to realize that Encanto resembles Lear because the Lear character is not the focus of the movie; the focus of the movie is the Cordelia character, Mirabelle. If you’ve read King Lear , then you know that Cordelia is vital to the first 2 scenes of the play, and then goes offstage until Act 4 when where she is reunited with her father in prison, then cures his madness just long enough for her to be hanged. Her death is the darkest, grimmest, bleakest moment that Shakespeare ever wrote. She is the heart of the play and Lear’s failure to listen to her forms the heart of the play’s message; when an older generation clings to power and power or money or status or anything else besides their family, ultimately they suffer tremendously.
In his first line, King Lear says that he wants to give up his kingdom, conferring it to his daughters and their husbands, but what he is really trying to do is to get his daughters to say they love him and to give them the kingdom as a reward.
This deal also has more strings attached; Lear basically says: “Now that I’ve given you my kingdom, you have to house me in your castle with a retinue of 100 knights.” And the only child who really loves Lear and has his best interest in heart is Cordelia, and Lear violently renounces his parental claims on her and banishes her from the kingdom along with her husband the king of France.
The Lear of “Encanto”
Abuela Alma Madrigal, from Disney’s Encanto.
So who is the King Lear figure in Encanto? Abuela Alma! Think about it, she is an older person who is spending the whole play clinging and holding on to the power that the Magic Candle gives to her. She spends the whole movie trying to protect the Encanto, and when she mistakenly believes that Mirabelle is a threat, she pushes her away. She rules her other children Papa, Julietta, and Brunowith an iron fist, and she flies into panics and rages whenever anything seems to threaten the safety of the candle. For example, when Bruno gets the magic prophecy that Mirabelle might destroy the house and destroy the Encanto, Abuela refuses to let Mirabelle talk to anybody ever and generally acts in a cruel controlling way.
Look at this passage when Lear rejects his loving daughter Cordelia. Given what I’ve mentioned- the fists of rage, the clinging to supernatural powers, and the controlling demands for loyalty and obedience from his children, whom does King Lear sound like?
Lear: For, by the sacred radiance of the sun, The mysteries of Hecate and the night; By all the operation of the orbs115 From whom we do exist and cease to be; Here I disclaim all my paternal care, Propinquity and property of blood, And as a stranger to my heart and me Hold thee from this for ever. The barbarous Scythian,120 Or he that makes his generation messes To gorge his appetite, shall to my bosom Be as well neighbour'd, pitied, and reliev'd, As thou my sometime daughter. King Lear, Act I, Scene i.
As Ian McKellen explains in this interview, like Abuella, Lear clings to power, which he derives from supernatural forces, ignores people who care about him, and believes that his authority is absolute:
Trauma and Violence in Encanto and King Lear
Marxist critics believe that Lear’s power is based on violence, (like most medieval kings), and violence is actually connected to Abuela as well. Let’s not forget that the candle was forged after the faceless men with machetes attempted to murder Abuela and her whole village. The candle is Abuela’s power, but it is also a constant reminder of the violence that she escaped. It is also therefore a symbol of her trauma. Perhaps these characters became so controlling, distant, and cold because of the trauma they endured. Lear is supposed to be a king of Britain back in the pre-Christian era of the Anglo-Saxons so he must have seen countless invasions:
The former king says himself that he’s fought in wars with his “Good biting falchion” (a kind of sword). Whether they’ve seen falchions or machetes, these characters have seen violence and want to protect themselves against seeing the pain of it again, and ultimately it is their children that suffer because of it.
In King Lear, the kingdom is ripped apart between the three daughters, and in Encanto, the house is literally ripped apart by the rift between the family and Abuela. Lear foolishly tries to bribe his daughters into flattering him; promising them the kingdom if they demonstrate how much they love him. Therefore Lear demands obedience and love and expects his family to fawn on him as if they were his subjects, not his family.
Lear’s favorite daughter Cordelia refuses to take the bribe, so she says nothing. Lear is enraged and treats this small disobedience like an act of treason:
Act 1 Scene ii: Lear disowns Cordelia
Arguably Abuella makes the same mistake. She treats her children like her subjects too and exploits their gifts in order to keep the community happy. Her fear of losing her home is the reason she pushes the Madrigals to be indispensable to the community. Think of the psychological and physical pressure Louisa mentions in her song:
As you can see in this video, Lin Manuel Miranda, who wrote the music for Encanto, was actually inspired by Shakespearean verse for the lyrics and rhythms in her song “Surface Pressure.” Whether or not he or the screenwriters were inspired by “Lear,” the fact remains that Mirabelle suffers much like Cordellia. She also can’t stand to see her sister Louisa in pain like this, so she sets out to save her family, which forces her to confront Alma. Much like Lear and Cordelia, Mirabelle and Abuela argue about how her clinging to the past is hurting her family and how the pressure she puts on them is literally ripping their home and family apart:
Sight and Sightlessness in “Encanto” and “King Lear”
Perhaps the biggest connective motif between Encanto and King Lear is the motif of sight and sightlessness. Both Lear and Lord Gloucester are blind to the danger that they’re in and blind to who their real friends and enemies are. Lear trusts his two elder daughters because they flatter him, he trusts his drunken knights who only succeed in getting him forced out of the cold. Conversely, Lear ignores Cordelia. who really loves him, as well as Kent, who is a loyal nobleman to the very end, and he ignores the Fool because he’s a fool. If he had heeded any of their advice he would not have died alone and powerless. Therefore his sightlessness is a deadly weakness.
Gloucester, the other old man character in Lear has another problem with sightlessness and is punished for it figuratively and literally. Gloucester’s bastard son Edmond deceives him into thinking that his legitimate son Edgar is plotting to kill him. The old man sends Edgar away, makes Edmund his heir, and then Edmond betrays him and gets him arrested for treason.
In the play’s most savage scene, Gloucester is tortured and his eyes are literally pulled out of his head. From this moment Gloucester finally sees Edmond’s treachery, and he laments that he “Stumbled when he saw”. Gloucester feels like he is finally able to see clearly now that he is blind, not unlike the ancient Greek tragedy Oedipus Rex. Of course, nothing this gruesome can be shown in a Disney movie but the image of sight is constantly referenced in Encanto visually, and also through the lyrics of the songs. Even the name of the character; Mirabelle comes from the Spanish word ‘mira’ which means “to look”, and the first thing one might notice about her is her brightly painted green glasses, which constantly draw attention to her ability to see.
Mirabelle, like Cordelia, is able to see that her family is in pain, she sees that her family, the Encanto, and the house is in danger, while Abuela is constantly deluding herself and everybody else in thinking that nothing is wrong.
Through the course of the movie, Mirabelle is able to fix the various problems she sees. For instance, she sees that her sister Louisa is taking on too many responsibilities and refusing to admit that she is tired and feels weak. She realizes that her sister Isabella is tired of being the perfect golden child, that her Uncle Bruno is not the monster that the family declares him to be, (however catchy their song about him is).
Through her sight and her perceptiveness, Mirabelle is able to heal the wounds in her family, The last wounds that she heals are the cracks on her house, and her own Abuella’s wounds, the wounds that went deep through her and even deep through her house; she mends the problems that happened the instant that the candle came into being:
Once Mirabelle and Alma reconcile, they set about rebuilding the house in this song. Notice how many times the words “look,” and “see” are mentioned in the lyrics. Mirabelle re-iterates how each person in her family is more than their gifts, more than just the roles Abuella put them in, and they respond by telling her to look at her own gifts and be proud of who she is. She heals them by seeing them as they are, and they heal her by seeing her too.
It was when I realized this that I understood that this movie is what would have happened if King Lear had only listened to the people who really cared about him, and did not succumb to idle flattery. If only he did not let his pain and his trauma dictate the rest of his life. There’s a wonderful hopeful message here that family wounds can be healed if we take the time to see and address them. If you read King Lear and then see Encanto you can see both how these family wounds can be healed, and the tragic consequences if they are not.
I hope that this little post has helped you appreciate both works because they are both magnificent and they are both carefully constructed and they both tell a very simple lesson for all families. As families, we need to recognize our faults, forgive faults in others, and work together to mend the pain and suffering that we experience in our lives. Mirabelle and Cordelia show that we can all be heroes if we see the truth, and speak what they feel not what they ought to say.
Gloucester and His Sons, PBS Learning Media: Shakespeare Uncovered: witf.pbslearningmedia.org/resource/shak15.ela.lit.gloucester/gloucester-and-his-sons-king-lears-subplot-shakespeare-uncovered/?student=true
James Earl Jones in King LEar at Shakespeare In the Park, 1974. In my opinion, this is the BEST version of “King Lear” on film.
The Shakespearean Student 