To really understand this play, you must have a basic understanding of the concept of the great chain of being.
For Medieval and Renaissance thinkers, humans occupied a unique position on the chain of being, straddling the world of spiritual beings and the world of physical creation. Humans were thought to possess divine powers such as reason, love, and imagination. Like angels, humans were spiritual beings, but unlike angels, human souls were “knotted” to a physical body. As such, they were subject to passions and physical sensations—pain, hunger, thirst, sexual desire—just like other animals lower on the chain of being. They also possessed the powers of reproduction unlike the minerals and rocks lowest on the chain of being. Humans had a particularly difficult position, balancing the divine and the animalistic parts of their nature. For instance, an angel is only capable of intellectual sin such as pride (as evidenced by Lucifer’s fall from heaven in Christian belief). Humans, however, were capable of both intellectual sin and physical sins such as lust and gluttony if they let their animal appetites overrule their divine reason.
To emphasize the importance of this concept, Shakespeare uses the word “knot” extensively throughout the text, symbolizing things from marriage to physical form. And just as Shakespeare and other Renaissance thinkers believed in the correspondence between the worldly and the divine realms, they also believed that the physical and the spiritual aspects of an individual were also knotted together.
Richard is a despicable character who seems to lack any redeeming qualities. He revels in his depravity and it is impossible to feel any sense of empathy for this person who is presented as the English equivalent of a Caligula. But what I find the most interesting is that Shakespeare establishes a clear connection between Richard’s physical deformities and his evil nature. In fact, during Richard’s opening soliloquy, the connection is immediately established.
But I, that am not shaped for sportive tricks,
Nor made to court an amorous looking-glass;
I, that am rudely stamp’d, and want love’s majesty
To strut before a wanton ambling nymph;
I, that am curtail’d of this fair proportion,
Cheated of feature by dissembling nature,
Deformed, unfinish’d, sent before my time
Into this breathing world, scarce half made up,
And that so lamely and unfashionable
That dogs bark at me as I halt by them;
Why, I, in this weak piping time of peace,
Have no delight to pass away the time,
Unless to spy my shadow in the sun
And descant on mine own deformity:
And therefore, since I cannot prove a lover,
To entertain these fair well-spoken days,
I am determined to prove a villain
And hate the idle pleasures of these days.
Plots have I laid, inductions dangerous,
By drunken prophecies, libels and dreams,
To set my brother Clarence and the king
In deadly hate the one against the other:
And if King Edward be as true and just
As I am subtle, false and treacherous,
This day should Clarence closely be mew’d up,
About a prophecy, which says that ‘G’
Of Edward’s heirs the murderer shall be.
Dive, thoughts, down to my soul: here
(Act I: scene i)
We can contrast this with a description of Edward, whose physical beauty reflects the nobler qualities of a human being.
Hath she forgot already that brave prince,
Edward, her lord, whom I, some three months since,
Stabb’d in my angry mood at Tewksbury?
A sweeter and a lovelier gentleman,
Framed in the prodigality of nature,
Young, valiant, wise, and, no doubt, right royal,
The spacious world cannot again afford
And will she yet debase her eyes on me,
That cropp’d the golden prime of this sweet prince,
And made her widow to a woeful bed?
(Act I: scene ii)
And again, Shakespeare reiterates that an individual’s face, or physical expression, is a direct reflection of what that person is like inside, and the thoughts and feelings that the person has within.
I think there’s never a man in Christendom
That can less hide his love or hate than he;
For by his face straight shall you know his heart.
(Act III: scene iv)
In our modern society, we want to tell ourselves that we do not judge others by their appearances, when in actuality, we still do. Studies have shown that individuals are considered more trustworthy if they have a nicer appearance. And there is the whole issue of judging blacks and people who look Arabic strictly upon how they look. We are not going to change this part of our collective being overnight, but we need to acknowledge this tendency and work toward changing it.
6 responses to ““Richard III” by William Shakespeare: Deformity and Evil”
lessons learn is looks can be deceiving…
True. Have a happy holiday.
You are right, let’s hope things do change
Hi Barb. Thanks for your comment. Hope you have a wonderful new year!
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