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Books Was Shakespeare Catholic?
SHAKESPEARE,
CATHOLICISM AND ROMANCE By Velma Bourgeois Richmond Continuum,
242 pages, Hardcover, $34.50 |
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By JUDITH BROMBERG
The author says in her introduction that the dominant emphasis in
Shakespeare studies in recent decades has been on feminism, performance and new
historicism. I dont dispute this, nor do I take issue with her pursuit of
the religious convictions and practices of William Shakespeare -- in fact, it
is fascinating. But her probe into his identity might have opened one more
door. Ill return to this.
When Velma Bourgeois Richmond went looking for Shakespeare, she
found, if not a closet Catholic, at least a writer with a Catholic habit
of mind. To put this into some context, England had been in the throes of
religious upheaval since the early 1500s when Henry VIII broke with Rome over
his divorce and remarriage. Catholics were a persecuted sect sandwiching a
five-year period when they were the persecutors under Henrys oldest
child, daughter Mary Tudor, familiarly known as Bloody Mary. Even
under her successor, half-sister Elizabeth I, when religious fervor was
somewhat more tepid, Catholics went underground and practiced their religion in
secret for fear of reprisals, even death.
It is at this point that the investigation into William
Shakespeares religious orientation begins to make sense. Quoting from a
variety of sources -- historians, scholars, writers, philosophers -- from the
period, she collects numerous testimonials supporting her assertion.
Whether or not Shakespeare can be claimed as a Catholic
writer, he was certainly not a Protestant one.
One point immediately stands clear: Shakespeares
youthful sympathies were predominantly Roman Catholic: He would seem to have
been educated in that faith.
... William Shakespeare died a papist.
And the most poetic one: Truth is forced to fly like a
sacred white doe in the woodlands; and only by cunning glimpses will she reveal
herself, as in Shakespeare and other great masters of the great Art of Telling
the Truth -- even though it be covertly and in snatches.
It is in the covert and the snatches that Richmond begins to make
a case for the Catholicism of Shakespeares family, including the fact
that an Isabella Shakespeare, believed to be a relative, was prioress of
Wroxhall Priory located just a few miles north of Stratford-on-Avon, and its
sub-prioress, Joan Shakespeare, more certainly a relative, was executed for her
faith. Shakespeares parents named two daughters Joan (the first one
died), and in Measure for Measure, Will called his young nun
Isabella.
Richmond notes that, To have relatives who are nuns is a
significant experience in a Catholic family. To have cousins who are executed
and imprisoned for religious beliefs is not likely to be unnoticed. She
even hypothesizes that during the so-called lost years, Shakespeare
might have been serving as a Catholic schoolmaster in a Catholic household far
removed from London or might even have been a seminarian on the continent.
Richmond moves on to the actual plays and points out reference
after reference to things Catholic. There are, of course, numerous characters
who are priests or friars, references to the sacraments and various and sundry
other Catholic practices, Measure for Measure, she concludes, is his
most overtly Catholic play.
In yet another layer of argument, Richmond brings us to the
Romance, a type of narrative popular in the Middle Ages and laced with Catholic
themes. In some really interesting scholarship, she examines numerous plays,
typically the comedies, as dramatic romances. By employing elements of the
romance, she argues, Shakespeare would have been subtly revealing his religious
proclivity to those astute enough to recognize it, most certainly his fellow
writers and actors in the extraordinarily rich Catholic environment of the
London stage where he worked for 25 years.
Being both Catholic and a bit of a Shakespeare nerd myself, I was
drawn into her reasoning, deductions, inductions and interpretations and was
pre-disposed to accede to most of them. Yet, sometimes I wondered if she were
making too much out of too little. In other words, would Shakespeare have to
have been a recusant Catholic to know and use certain Catholic symbols?
For example, how much credence does the fact that Shakespeare made
much of matrimony, an institution no longer sacramentalized in Elizabethan
England, deserve? Or that The Two Gentlemen of Verona deals with
outlawry, that is, the condition of the church? Or how about the fact that
The Tempest is about exile (again, think the church) on an
island, the way of entry [being] by water, which suggests Baptism as a
sacrament of conversion. These details may have been stretched beyond
their usefulness.
In going to great lengths to establish a religious identity for
Shakespeare, Richmond sifts and combs some tenuous minutia, yet virtually
sidesteps one of the most salient aspects of the identity question.
Two schools of thought point to two completely different
individuals as authors of these 40-some plays. The traditional view, the one
Richmond espouses, holds that William Shakespeare, the glovemakers son,
is the playwright. These are Stratfordians, and Richmond does acknowledge the
dispute in one line that refers to some early anti-Stratfordians.
The current anti-Stratfordians are known as Oxfordians and hold that
William Shakespeare was either a pseudonym or a stand-in for the
actual playwright, Edward de Vere, Earl of Oxford.
It is not a reviewers job or my intention to rewrite the
book, but since we are in this business together of looking for
Shakespeare and since Richmond did bring it up, after a fashion, it is
curious, as I said, that she didnt devote more than one throwaway line to
a controversy that could be germane to her argument.
However, I found much that interested me and more evidence than
not that his patrons, like his parents and daughter and many friends and
associates in the theater, link him to Catholicism.
Judith Bromberg, a regular reviewer for NCR, teaches
literature.
National Catholic Reporter, May 19,
2000
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