Reading Caesar IX (Redux)
Or why brute is another way of saying stupid
Enter BRUTUS and CASSIUS, and a throng of Citizens
CITIZENS
We will be satisfied; let us be satisfied.
BRUTUS
Then follow me, and give me audience, friends. Cassius, go you into the other street, And part the numbers. Those that will hear me speak, let 'em stay here; Those that will follow Cassius, go with him; And public reasons shall be rendered Of Caesar's death.
FIRST CITIZEN
I will hear Brutus speak.
SECOND CITIZEN
I will hear Cassius; and compare their reasons, When severally we hear them rendered.
Exit CASSIUS, with some of the Citizens. BRUTUS goes into the pulpit
THIRD CITIZEN
The noble Brutus is ascended: silence!
We are now at the speeches scene.
We see from the outset that the plebs, the citizens, want to be given reasons, they want a justification for what has happened.
Here we again get to see Brutus’s prudence in action: he decides to split the plebians – half stay with him and half go with Cassius. We do not get to hear Cassius’s speech, we don’t know what he said to the people, nor do those who hear what Cassius has to say get to hear Antony. We do, however, see the effect of Cassius’s speech: there is a civil war in Rome for the next several weeks. Whatever Cassius said to the people was sufficient to convince them the conspirators were in the right.
Now we get to hear most noble Brutus justify their actions to the people:
BRUTUS
Be patient till the last. Romans, countrymen, and lovers! hear me for my cause, and be silent, that you may hear: believe me for mine honour, and have respect to mine honour, that you may believe: censure me in your wisdom, and awake your senses, that you may the better judge. If there be any in this assembly, any dear friend of Caesar's, to him I say, that Brutus' love to Caesar was no less than his. If then that friend demand why Brutus rose against Caesar, this is my answer:—Not that I loved Caesar less, but that I loved Rome more. Had you rather Caesar were living and die all slaves, than that Caesar were dead, to live all free men? As Caesar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him: but, as he was ambitious, I slew him. There is tears for his love; joy for his fortune; honour for his valour; and death for his ambition. Who is here so base that would be a bondman? If any, speak; for him have I offended. Who is here so rude that would not be a Roman? If any, speak; for him have I offended. Who is here so vile that will not love his country? If any, speak; for him have I offended. I pause for a reply.
ALL
None, Brutus, none.
BRUTUS
Then none have I offended. I have done no more to Caesar than you shall do to Brutus. The question of his death is enrolled in the Capitol; his glory not extenuated, wherein he was worthy, nor his offences enforced, for which he suffered death.
Enter ANTONY and others, with CAESAR's body
Here comes his body, mourned by Mark Antony: who, though he had no hand in his death, shall receive the benefit of his dying, a place in the commonwealth; as which of you shall not? With this I depart,—that, as I slew my best lover for the 1580good of Rome, I have the same dagger for myself, when it shall please my country to need my death.
ALL
Live, Brutus! live, live!
FIRST CITIZEN
Bring him with triumph home unto his house.
SECOND CITIZEN
Give him a statue with his ancestors.
THIRD CITIZEN
Let him be Caesar.
FOURTH CITIZEN
Caesar's better parts Shall be crown'd in Brutus.
FIRST CITIZEN
We'll bring him to his house With shouts and clamours.
BRUTUS
My countrymen,—
SECOND CITIZEN
Peace, silence! Brutus speaks.
FIRST CITIZEN
Peace, ho!
BRUTUS
Good countrymen, let me depart alone, And, for my sake, stay here with Antony: Do grace to Caesar's corpse, and grace his speech Tending to Caesar's glories; which Mark Antony, By our permission, is allow'd to make. I do entreat you, not a man depart, Save I alone, till Antony have spoke.
Exit
Brutus’s speech appeals to the honor of being a citizen: it’s not that I love Caesar less, but that I love Rome more.
Notice, however, that the people do not display a desire to remain citizens, they do not express a desire for republican rule – they want a Caesar badly, so badly that they would make Brutus into Caesar.
In appealing to the honor of being a citizen, Brutus appeals to a part of the plebian soul that has degenerated. The plebs may not be capable of being citizens anymore. They may not simply want a Caesar, but they may actually need a Caesar.
FIRST CITIZEN
Stay, ho! and let us hear Mark Antony.
THIRD CITIZEN
Let him go up into the public chair; We'll hear him. Noble Antony, go up.
ANTONY
For Brutus' sake, I am beholding to you.
Goes into the pulpit
FOURTH CITIZEN
What does he say of Brutus?
THIRD CITIZEN
He says, for Brutus' sake, He finds himself beholding to us all.
FOURTH CITIZEN
'Twere best he speak no harm of Brutus here.
FIRST CITIZEN
This Caesar was a tyrant.
THIRD CITIZEN
Nay, that's certain: We are blest that Rome is rid of him.
SECOND CITIZEN
Peace! let us hear what Antony can say.
ANTONY
You gentle Romans,—
CITIZENS
Peace, ho! let us hear him.
Now on to Antony’s speech, which is radically different insofar as it has a different root. Just listen to the beginning: not Romans, but friends. Antony will appeal to personal love not to patriotism or love of the country.
ANTONY
Friends, Romans, countrymen, lend me your ears; I come to bury Caesar, not to praise him. The evil that men do lives after them; The good is oft interred with their bones; So let it be with Caesar. The noble Brutus Hath told you Caesar was ambitious: If it were so, it was a grievous fault, And grievously hath Caesar answer'd it. Here, under leave of Brutus and the rest—For Brutus is an honourable man; So are they all, all honourable men—Come I to speak in Caesar's funeral. He was my friend, faithful and just to me: But Brutus says he was ambitious; And Brutus is an honourable man. He hath brought many captives home to Rome Whose ransoms did the general coffers fill: Did this in Caesar seem ambitious? When that the poor have cried, Caesar hath wept: Ambition should be made of sterner stuff: Yet Brutus says he was ambitious; And Brutus is an honourable man. You all did see that on the Lupercal I thrice presented him a kingly crown, Which he did thrice refuse: was this ambition? Yet Brutus says he was ambitious; And, sure, he is an honourable man. I speak not to disprove what Brutus spoke, But here I am to speak what I do know. You all did love him once, not without cause: What cause withholds you then, to mourn for him? O judgment! thou art fled to brutish beasts, And men have lost their reason. Bear with me; My heart is in the coffin there with Caesar, And I must pause till it come back to me.
FIRST CITIZEN
Methinks there is much reason in his sayings.
SECOND CITIZEN
If thou consider rightly of the matter, Caesar has had great wrong.
THIRD CITIZEN
Has he, masters? I fear there will a worse come in his place.
FOURTH CITIZEN
Mark'd ye his words? He would not take the crown; Therefore 'tis certain he was not ambitious.
FIRST CITIZEN
If it be found so, some will dear abide it.
SECOND CITIZEN
Poor soul! his eyes are red as fire with weeping.
THIRD CITIZEN
There's not a nobler man in Rome than Antony.
FOURTH CITIZEN
Now mark him, he begins again to speak.
ANTONY
But yesterday the word of Caesar might Have stood against the world; now lies he there. And none so poor to do him reverence. O masters, if I were disposed to stir Your hearts and minds to mutiny and rage, I should do Brutus wrong, and Cassius wrong, Who, you all know, are honourable men: I will not do them wrong; I rather choose To wrong the dead, to wrong myself and you, Than I will wrong such honourable men. But here's a parchment with the seal of Caesar; I found it in his closet, 'tis his will: Let but the commons hear this testament—Which, pardon me, I do not mean to read—And they would go and kiss dead Caesar's wounds And dip their napkins in his sacred blood, Yea, beg a hair of him for memory, And, dying, mention it within their wills, Bequeathing it as a rich legacy Unto their issue.
FOURTH CITIZEN
We'll hear the will: read it, Mark Antony.
ALL
The will, the will! we will hear Caesar's will.
ANTONY
Have patience, gentle friends, I must not read it; It is not meet you know how Caesar loved you. You are not wood, you are not stones, but men; And, being men, bearing the will of Caesar, It will inflame you, it will make you mad: 'Tis good you know not that you are his heirs; For, if you should, O, what would come of it!
FOURTH CITIZEN
Read the will; we'll hear it, Antony; You shall read us the will, Caesar's will.
ANTONY
Will you be patient? will you stay awhile? I have o'ershot myself to tell you of it: I fear I wrong the honourable men Whose daggers have stabb'd Caesar; I do fear it.
FOURTH CITIZEN
They were traitors: honourable men!
ALL
The will! the testament!
SECOND CITIZEN
They were villains, murderers: the will! read the will.
ANTONY
You will compel me, then, to read the will? Then make a ring about the corpse of Caesar, And let me show you him that made the will. Shall I descend? and will you give me leave?
SEVERAL CITIZENS
Come down.
SECOND CITIZEN
Descend.
THIRD CITIZEN
You shall have leave.
ANTONY comes down
FOURTH CITIZEN
A ring; stand round.
FIRST CITIZEN
Stand from the hearse, stand from the body.
SECOND CITIZEN
Room for Antony, most noble Antony.
ANTONY
Nay, press not so upon me; stand far off.
SEVERAL CITIZENS
Stand back; room; bear back.
ANTONY
If you have tears, prepare to shed them now. You all do know this mantle: I remember The first time ever Caesar put it on; 'Twas on a summer's evening, in his tent, That day he overcame the Nervii: Look, in this place ran Cassius' dagger through: See what a rent the envious Casca made: Through this the well-beloved Brutus stabb'd; And as he pluck'd his cursed steel away, Mark how the blood of Caesar follow'd it, As rushing out of doors, to be resolved If Brutus so unkindly knock'd, or no; For Brutus, as you know, was Caesar's angel: Judge, O you gods, how dearly Caesar loved him! This was the most unkindest cut of all; For when the noble Caesar saw him stab, Ingratitude, more strong than traitors' arms, Quite vanquish'd him: then burst his mighty heart; And, in his mantle muffling up his face, Even at the base of Pompey's statua, Which all the while ran blood, great Caesar fell. O, what a fall was there, my countrymen! Then I, and you, and all of us fell down, Whilst bloody treason flourish'd over us. O, now you weep; and, I perceive, you feel The dint of pity: these are gracious drops. Kind souls, what, weep you when you but behold Our Caesar's vesture wounded? Look you here, Here is himself, marr'd, as you see, with traitors.
FIRST CITIZEN
O piteous spectacle!
SECOND CITIZEN
O noble Caesar!
THIRD CITIZEN
O woful day!
FOURTH CITIZEN
O traitors, villains!
FIRST CITIZEN
O most bloody sight!
SECOND CITIZEN
We will be revenged.
ALL
Revenge! About! Seek! Burn! Fire! Kill! Slay! Let not a traitor live!
ANTONY
Stay, countrymen.
FIRST CITIZEN
Peace there! hear the noble Antony.
SECOND CITIZEN
We'll hear him, we'll follow him, we'll die with him.
ANTONY
Good friends, sweet friends, let me not stir you up To such a sudden flood of mutiny. They that have done this deed are honourable: What private griefs they have, alas, I know not, That made them do it: they are wise and honourable, And will, no doubt, with reasons answer you. I come not, friends, to steal away your hearts: I am no orator, as Brutus is; But, as you know me all, a plain blunt man, That love my friend; and that they know full well That gave me public leave to speak of him: For I have neither wit, nor words, nor worth, Action, nor utterance, nor the power of speech, To stir men's blood: I only speak right on; I tell you that which you yourselves do know; Show you sweet Caesar's wounds, poor poor dumb mouths, And bid them speak for me: but were I Brutus, And Brutus Antony, there were an Antony Would ruffle up your spirits and put a tongue In every wound of Caesar that should move The stones of Rome to rise and mutiny.
ALL
We'll mutiny.
FIRST CITIZEN
We'll burn the house of Brutus.
THIRD CITIZEN
Away, then! come, seek the conspirators.
ANTONY
Yet hear me, countrymen; yet hear me speak.
ALL
Peace, ho! Hear Antony. Most noble Antony!
ANTONY
Why, friends, you go to do you know not what: Wherein hath Caesar thus deserved your loves? Alas, you know not: I must tell you then: You have forgot the will I told you of.
ALL
Most true. The will! Let's stay and hear the will.
ANTONY
Here is the will, and under Caesar's seal. To every Roman citizen he gives, To every several man, seventy-five drachmas.
SECOND CITIZEN
Most noble Caesar! We'll revenge his death.
THIRD CITIZEN
O royal Caesar!
ANTONY
Hear me with patience.
ALL
Peace, ho!
ANTONY
Moreover, he hath left you all his walks, His private arbours and new-planted orchards, On this side Tiber; he hath left them you, And to your heirs for ever, common pleasures, To walk abroad, and recreate yourselves. Here was a Caesar! when comes such another?
FIRST CITIZEN
Never, never. Come, away, away! We'll burn his body in the holy place, And with the brands fire the traitors' houses. Take up the body.
SECOND CITIZEN
Go fetch fire.
THIRD CITIZEN
Pluck down benches.
FOURTH CITIZEN
Pluck down forms, windows, any thing.
Exeunt Citizens with the body
ANTONY
Now let it work. Mischief, thou art afoot, Take thou what course thou wilt!
Enter a Servant
How now, fellow!
SERVANT
Sir, Octavius is already come to Rome.
ANTONY
Where is he?
SERVANT
He and Lepidus are at Caesar's house.
ANTONY
And thither will I straight to visit him: He comes upon a wish. Fortune is merry, And in this mood will give us any thing.
SERVANT
I heard him say, Brutus and Cassius Are rid like madmen through the gates of Rome.
ANTONY
Belike they had some notice of the people, How I had moved them. Bring me to Octavius.
Exeunt
To briefly recapitulate what has happened in Act III: Caesar is killed, then Brutus and Antony speak to the people. Here Shakespeare departs again from Plutarch, giving Brutus and Antony the same audience. Brutus appeals to the people as citizens; he appeals to their love of Rome; they too, like Brutus, should love Rome more than they love Caesar. At the end the people want to make Brutus Caesar, that is, the people still desire a Caesar, they are no rededicated to the republican cause as a result of Brutus’s speech. Recall from earlier in the play, the people cheered Caesar’s refusing the crown – they do not want a king, but they want someone with kingly power.
Now, if Brutus were more politically astute he would have allowed the people to carry him away; he would not have made them stay to hear Antony. Instead he leaves Antony to work his magic upon the crowd. Antony of course first works to undercut the key charge Brutus made against Caesar: that he was ambitious.
He provides four examples: bringing back captives whose ransoms filled the general coffers; he refused the kingly crown; he was Antony’s firend, faithful, and just to him; and he wept when the poor cried.
The four examples seem to prove that Caesar was not ambitious, but we can see that really it is just that he did not seem ambitious.
Would the ambitious man only conquer the globe if he personally got to keep all the ransoms generated? Or, is his wage, his benefit, the honor of being the conqueror? The money can be spent; the glory is forever.
Refusing the crown, as we saw earlier, was likely a part of an elaborate play, a way of pandering to the desires of the people.
How about being a friend to Antony, being faithful and just to him? Would an ambitious man spurn the friendship of one of the top soldiers in the republic or cultivate it?
How about crying, weeping for those things the poor cry for? Does the ambitious man cry? Look at Antony here: Antony is weeping, his eyes are red. This is significant because people love to pity in democracies. Pity is the biggest mover in egalitarian societies. The ambitious individual cannot but show sympathy and pity.
Take a look at our society: “Our morality of sympathy,” our “morality of pity,” deems insensitivity and indifference to the trials and tribulations, the suffering and distress of other human beings inhumane. Alexis de Tocqueville captured this difference in the second volume of De la démocratie en Amérique when he related the contents of the letters of Mme Sévigné to her daughter:
‘Would you like to know the news from Rennes? They have passed a tax of one hundred thousand écus, and if they do not find this sum in twenty-four hours, it will be doubled and exacted by soldiers. They have chased and banished all from a great street, and forbidden the inhabitants from gathering under pain of death; so that we have seen all those miserable [people], new mothers, old men, children, wandering in tears at leaving the town, without knowing where to go, without having food, nor a place to sleep. The day before yesterday broken on the wheel was the fiddler who had begun the dance and the plundering of stamped paper; he was quartered, and his four quarters exposed to the four corners of the town. They took sixty townspeople, and they begin tomorrow to hang them. This province is a beautiful example for the others, and above all of respecting governors and governors’ wives, and of not throwing stones in their gardens. […]
In another letter she adds:
‘You speak to me quite amusingly of our miseries; we are no longer broken on the wheel so much; one in eight days, to maintain justice. It is true that hanging now appears to me a refreshment. I have wholly another idea of justice, since I have been in this country. Your galley slaves appear to me a society of honest men who are retired from the world to lead a soft life.’
Tocqueville’s comment on this correspondence sums up the state of our time: “In our day, the hardest man, writing to the most insensible person, would not dare engage in cold blood in the cruel banter that I have just reproduced, and, even if his particular mores would permit him to do it, the general mores of the nations would forbid it to him.” In short, we moderns would never, could never, speak of the fiddler on the wheel in such a jocular manner.
So return to Antony: here we have Antony, Mark Antony crying, and he becomes the noblest man in Rome.
Antony uses pity and compassion because both make the people feel virtuous. But he doesn’t stop there. He also uses money. He takes out the will, says he won’t read it, gives reasons that simply lead to the people wanting to hear is more. Furthermore, they come to see the conspirators as traitors, which is precisely what Brutus sought to avoid – he wanted to be a hero, not a villain.
The people get so worked up by Antony’s speech that they forget about the will! He reminds them and then reads it. The people get money individually and collectively they get all of Caesar’s private lands forever. Is this generosity? It’s not like he could take it with him. Really the question is: can you transform them into a place sacred to your name? like the glory of the conquest which is yours forever, so too are such public gardens.
At the end the people are set loose like a wild beast to seek revenge for Caesar. Antony knew exactly what he was doing: he turned Rome against the conspirators.
What is the outcome of whipping up this mob? We end the Act with Cinna the poet being killed because of his name, or because of his bad verses, or just because.
Note, there are 18 scenes in the five acts; scenes two and three of Act 3 are the ninth and tenth, that is, the two middle scenes, of the whole play. So right here in the middle of the play you get the power of the people being unleashed and exercised.
Recall at the very beginning of the play, that the people could still be dispersed, now they cannot.
This is the power of rhetoric: Antony stirred the people up to the point that they want to kill someone so bad that they will kill the innocent man they know is innocent. What might Shakespeare be telling us here: is this the danger of poetry and rhetoric or, because it is a poet who is killed, is it a danger to poetry? The poet does not have the opportunity to use his own poetry; where the place is anarchic no such opportunity exists. Here you see that times of civil war are not times of philosophic reflection and general deliberation, but states where just and unjust actions alike are committed. To the extent we want speech and deliberation to rule and not force, we need there to be the opportunity for the people to hear the speech.