Measure for Measure Contents
- Social / political context
- Religious / philosophical context
- The Theatre
- Act I
- Act II
- Act III
- Act IV
- Act V
Escalus
The name ‘Escalus', spoken by the Duke, is the very first word we hear at the start of the play, and consideration of this character will show that this prominence is appropriate; although in some ways a minor character, Escalus is one of the most significant.
Escalus as experienced councillor
- We are told by the Duke, as he speaks to Escalus in the opening scene, that Escalus has an excellent understanding of how to govern:
Of government the properties to unfold
Would seem in me t'affect speech and discourse,
Since I am put to know that your own science
Exceeds, in that, the lists of all advice
My strength can give you ... The nature of our people,
Our city's institutions, and the terms
For common justice, y'are as pregnant in
As art and practice hath enriched any
That we remember
Would seem in me t'affect speech and discourse,
Since I am put to know that your own science
Exceeds, in that, the lists of all advice
My strength can give you ... The nature of our people,
Our city's institutions, and the terms
For common justice, y'are as pregnant in
As art and practice hath enriched any
That we remember
- Later in the scene the Duke describes him as ‘old Escalus', suggesting that this knowledge of government has been acquired through long experience.
- As the play proceeds, it is Escalus who seems to strike the right balance between justice and mercy in Vienna's court, and who urges Angelo to consider his own human frailty – thereby putting forward the precept from the New Testament passage which (in the words of the Bible from Shakespeare's time) gives the play its title: Matthew 7:1-2.
Escalus' advice to Angelo
Escalus wisely – and, in the event, only too justly - points out to Angelo (in Act II sc i) that he too could potentially be a sinner:
Let but your honour know –
Whom I believe to be most strait in virtue –
That in the working of your own affections,
Had time coher'd with place, or place with wishing ...
Whether you had not sometime in your life
Err'd in this point, which now you censure him,
And pull'd the law upon you.
Whom I believe to be most strait in virtue –
That in the working of your own affections,
Had time coher'd with place, or place with wishing ...
Whether you had not sometime in your life
Err'd in this point, which now you censure him,
And pull'd the law upon you.
Escalus is aware that those in power are not beyond corruption, and that all people need God's forgiveness:
Well, heaven forgive him; and forgive us all.
Some rise by sin, and some by virtue fall
Some rise by sin, and some by virtue fall
Escalus as a firm judge
- Escalus is not blind to the need to deal firmly with villains: when Pompey and Froth are brought before him, in Act II sc i, Escalus is not taken in by Pompey's verbal trickery.
- Nevertheless, he listens patiently, even after Angelo has left in exasperation, saying, ‘This will last out a night in Russia'. Although Angelo remarks, without waiting to hear all the evidence, that he hopes Escalus will ‘find good cause to whip them all', Escalus takes great pains to give Pompey a full hearing.
- However, he knows what kind of a man he is dealing with, and ultimately he responds accordingly:
Pompey, you are partly a bawd, Pompey, howsoever you colour it in being a tapster … I advise you, let me not find you before me again upon any complaint whatsoever; no, not for dwelling where you do. If I do ... I shall have you whipped.
Escalus acts to improve Vienna
Escalus takes sensible and practical steps to improve the rule of law in Vienna – perhaps the only person who does so:
- Realising that Elbow is inadequate as a constable, Escalus tactfully moves to replace him, by suggesting that the role is onerous and needs sharing:
Alas, it hath been great pains to you: they do you wrong to put you so oft upon't … Look you bring me in the names of some six or seven, the most sufficient of your parish.
- Whereas Angelo has acted, as far as we see, only against Claudio, who is guilty under the strict letter of the law but not its spirit, Escalus takes action against the real cause of corruption in Vienna – the persistent bawds and prostitutes.
- In Act III sc ii he arrives at the prison as the Provost is bringing in Mistress Overdone, and announces, ‘Away with her to prison.' When she appeals to Escalus, crying that he ‘is accounted a merciful man', he replies that she has had ‘double and treble admonition'. Such repeated offending ‘would make mercy swear and play the tyrant.'
Escalus as a virtuous man
Escalus's clear conscience is shown in contrast to Angelo's guilty fear in Act IV sc iv, when they hear news of the Duke's return. Although Escalus is disconcerted by the Duke's letters, which seem to contradict each other, he tries to explain his ruler's commands – ‘He shows his reason for that' – whereas Angelo tries to suggest that the Duke's judgement cannot be trusted:
‘Pray heaven his wisdom be not tainted.'
The play includes many instances of back-biting and calumny, but Escalus is never guilty of slander:
- Throughout much of the last scene Escalus, still unaware of Angelo's guilt, supports him against what is apparently a plot to discredit him.
- He is ‘amaz'd' when he learns the truth.
- However, he does not turn on Angelo in disgust, nor does he gloat, but expresses genuine surprise and sorrow:
I am sorry one so learned and so wise
As you, Lord Angelo, have still appear'd,
Should slip so grossly, both in the heat of blood
And lack of temper'd judgement afterward
As you, Lord Angelo, have still appear'd,
Should slip so grossly, both in the heat of blood
And lack of temper'd judgement afterward
- After hearing Lucio's slanders against ‘the Duke that is absent' in Act III sc ii, it is Escalus that the Duke asks for an objective assessment of himself:
‘I pray you, sir, of what disposition was the Duke?'
Escalus's reply –
‘One that, above all other strifes, contended especially to know himself'
suggests that this is a quality which Escalus greatly esteems.
- Whatever the audience may think of this assessment of the Duke as they have seen him in action during the course of Measure for Measure, Escalus himself seems to display a ‘sufficiency' of character which is rare in Shakespeare's Vienna.
Worthy of praise
The Duke values Escalus: not only does the play start with praise of him, but at the end he is specifically thanked for his ‘much goodness', and promised due reward:
‘There's more behind that is more gratulate.'
- English Standard Version
- King James Version
1Judge not, that you be not judged. 2For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4Or how can you say to your brother, Let me take the speck out of your eye, when there is the log in your own eye? 5You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. 6Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. 7Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. 9Or which one of you, if his son asks him for bread, will give him a stone? 10Or if he asks for a fish, will give him a serpent? 11If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 12So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. 13Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. 14For the gate is narrow and the way is hard that leads to life, and those who find it are few. 15Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. 16You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20Thus you will recognize them by their fruits. 21Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22On that day many will say to me, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? 23And then will I declare to them, I never knew you; depart from me, you workers of lawlessness. 24Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it. 28And when Jesus finished these sayings, the crowds were astonished at his teaching, 29for he was teaching them as one who had authority, and not as their scribes.
1Judge not, that ye be not judged. 2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9Or what man is there of you, whom if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 12Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. 13Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them. 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29For he taught them as one having authority, and not as the scribes.
1. The quality of being just. 2. Fairness. 3. The administration of the law.
The showing of pity and compassion; in particular, the grace and forgiveness offered by God to sinful humans if they repent of their wrong-doings.
A 'testament' is a covenant (binding agreement), a term used in the Bible of God's relationship with his people. The New Testament is the second part of the Christian Bible. Its name comes from the new covenant or relationship with God.
The Christian Bible consists of the Old Testament scriptures inherited from Judaism, together with the New Testament, drawn from writings produced from c.40-125CE, which describe the life of Jesus and the establishment of the Christian church.
Someone who disobeys God's will by their actions or failure to act. The Bible regards all human beings as predisposed to sin.
1. The action of forgiving; pardon of a fault, remission of a debt.
2. Being freed from the burden of guilt, after committing a sin or crime, through being pardoned by the one hurt or offended.
A woman in charge of a brothel, also known as a madam
The showing of pity and compassion; in particular, the grace and forgiveness offered by God to sinful humans if they repent of their wrong-doings.
1. Wisdom.
2. A decision about guilt, and / or the passing of sentence by the person presiding over a court of justice.
3. In the Bible, God's verdict on human behaviour especially on the Day of Judgement at the end of time.
a slanderous attack; a false accusation attacking one?s reputation
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