Tag Archives: great chain of being

“As You Like It” by William Shakespeare: All the World’s a Stage

This was my first time reading this play, although I did see it performed on stage once. The play is fun and whimsical, and pretty accessible. Anyway, I figured for this post I would focus on one passage, possibly the most well-known from this particular play.


Thou seest we are not all alone unhappy:
This wide and universal theatre
Presents more woeful pageants than the scene
Wherein we play in.


All the world’s a stage,
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse’s arms.
And then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper’d pantaloon,
With spectacles on nose and pouch on side,
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.

(Act II; scene vii)

Let’s begin with the Duke’s lead in. He mentions “This wide and universal theatre” which in a way is almost a triple entendre. On one level, he is referring to Earth, the theatre on which we all live out our lives. But also, I would assert that a reference is being made to the cosmic play being acted out in the heavens. In Elizabethan England, the concept of the Great Chain of Being was a central tenet, basically asserting that what happens on Earth is a reflection of what is happening in the divine realm, and vice-versa. And finally, Shakespeare’s plays were performed at the Globe Theatre, and this appears to be an allusion to the Globe where the play would have been performed.

Now, Jaques’ response is a brilliant piece of writing, and if I wanted to, I could go line by line and tease out all the symbolism and metaphors, but instead, I want to hone this down and focus solely on the symbolism of the number seven. First off, if you are astute, you will have noticed that this passage occurs in Scene 7 of Act 2, something that I doubt is a coincidence. The next thing to note is that Jaques states “And one man in his time plays many parts, / His acts being seven ages.” He goes on to explain the seven stages of human development, which culminate in the final stage where man returns to “second childishness and mere oblivion,” implying the end of one cycle and the beginning of another.

Now, if we remember the concept of the Great Chain of Being, we are immediately reminded of God’s divine play in which he creates the world (or the Globe) in seven days, or in seven scenes. The correlation is being established between the seven stages of a human lifespan and the seven days of creation.

Finally, there is another level of significance for the number seven that I feel connects the divine with the mundane, and that is the known heavenly spheres, which were believed to have influence over the events on Earth. At the time Shakespeare was writing, there were seven known heavenly spheres: Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn. The movement of these seven spheres created what was thought of as the Music of the Spheres, a philosophical concept that was prevalent in Shakespeare’s time.

The musica universalis (literally universal music), also called music of the spheres or harmony of the spheres, is an ancient philosophical concept that regards proportions in the movements of celestial bodies—the Sun, Moon, and planets—as a form of music. This “music” is not thought to be audible, but rather a harmonic, mathematical or religious concept. The idea continued to appeal to scholars until the end of the Renaissance, influencing many kinds of scholars, including humanists.

(Source: Wikipedia)

I hope I didn’t go too far down the rabbit hole in my analysis. As I said earlier on, this really is a fun and accessible play, which is both witty and romantic. If you have not read it or seen it performed, I encourage you to do so. Thanks for stopping by, and have an amazing day.


Filed under Literature

“Richard III” by William Shakespeare: Deformity and Evil

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.

(Source: Wikipedia)

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
Clarence comes.

(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.


Filed under Literature

“Sonnet 15: When I consider every thing that grows” by William Shakespeare

1579 drawing of the Great Chain of Being from Didacus Valades

1579 drawing of the Great Chain of Being from Didacus Valades

When I consider every thing that grows
Holds in perfection but a little moment,
That this huge stage presenteth nought but shows
Whereon the stars in secret influence comment;
When I perceive that men as plants increase,
Cheered and cheque’d even by the self-same sky,
Vaunt in their youthful sap, at height decrease,
And wear their brave state out of memory;
Then the conceit of this inconstant stay
Sets you most rich in youth before my sight,
Where wasteful Time debateth with Decay,
To change your day of youth to sullied night;
And all in war with Time for love of you,
As he takes from you, I engraft you new.

So I really enjoyed this sonnet. The imagery that Shakespeare employs really connected with me.

This falls into the category of “fair youth” sonnets and is one of Shakespeare’s procreation sonnets. What struck me as different in this sonnet is his entreating to the youth to become a father is much more subdued than in his other ones, where he sometimes vehemently urges the youth to procreate. This one is much more subtle, only claiming that he perceives that “men as plants increase,” simply implying that reproduction is natural.

But the part of this poem that I found most interesting is lines 3 and 4:

That this huge stage presenteth nought but shows
Whereon the stars in secret influence comment;

This echoes the famous line from As You Like It: “All the world’s a stage.” But it also implies a connection between the earthly realm and the heavenly realm, an idea that was reflected in the concept of the Great Chain of Being (see The Elizabethan World Picture by E.M.W. Tillyard). Essentially, everything is connected. What happens on earth is a reflection of what happens in the heavens, and vice versa. So according to English Renaissance thought, what happens on earth is reflected in the heavens.

I’d like to close with my thoughts on the ending of this poem. Time is the great enemy of life, and will ultimately bring old age, decay, and death to all of us. But Shakespeare tempers this with a positive image. Through his poetry, he grafts the fair youth anew. What he is saying is that through his poems, the youth will remain forever young.

Thanks for stopping by and have an inspired day!


Filed under Literature