Angelo
The Angelo whom the audience sees at the end of Measure for Measure is very different from the man whom they encounter at the start. Not only does Angelo learn that he is fallible, but the audience is given new information about him during the course of the play.
Angelo at the beginning
At the start of the play Angelo is presented as having almost super-human virtue:
‘a man whose blood
Is very snow-broth; one who never feels
The wanton stings and motions of the sense' (Act I sc iv)
- Escalus, a councillor (and counsellor) whose opinion we come to trust, declares (Act I sc i) that:
‘If any in Vienna be of worth / To undergo such ample grace and honour as to be left in charge, ‘It is Lord Angelo.'
- It seems that Angelo has no guilty secrets, an idea reinforced by the Duke's remarks on Angelo's clear reputation:
There is a kind of character in thy life
That to th'observer doth thy history
Fully unfold (Act I sc i)
Early hints that there may be another side to Angelo
In the early scenes of the play there are a few indications that Angelo may not be all he seems:
- Angelo himself suggests that the Duke may be placing too much trust in him:
Now, good my lord,
Let there be some more test made of my metal,
Before so noble and so great a figure
Be stamp'd upon it. (Act I sc i)
This could, of course, be taken as modesty, thereby adding to our sense of Angelo's good qualities.
- In Act I sc ii, Claudio suggests that Angelo is enjoying power, and that he is also proudly establishing a reputation as a strong leader:
And the new deputy now for the Duke –
Whether it be the fault and glimpse of newness …
Whether the tyranny be in his place,
Or in his eminence that fills it up,
I stagger in – but this new governor …
... for a name
Now puts the drowsy and neglected act
Freshly on me: ‘tis surely for a name.
- Most significantly, the audience learns in Act I sc iii that the absolute confidence in Angelo expressed by the Duke in the opening scene is not the full story: the Duke wonders about how Angelo will behave now he has power, and has deliberately left him in charge to test him:
Hence shall we see
If power change purpose, what our seemers be.
Angelo as a strict judge
In spite of these comments, there is nothing in Angelo's behaviour at first to suggest that he is other than a man of strict virtue, living an exemplary life himself and, as he demands the highest standards of himself, judging others by the same criteria:
- He sees himself as well able to resist temptation:
‘Tis one thing to be tempted, Escalus,
Another thing to fall. (Act II sc i)
- He says that he is perfectly prepared to be judged by the same exacting standards that he imposes on others:
'When I that censure him do so offend,
Let mine own judgement pattern out my death,
And nothing come in partial. (Act II sc i)
- Although the Duke has enjoined Angelo to show mercy as well as judgement, Angelo seems to prefer severity; he leaves Escalus listening to the case against Pompey and Froth, in Act II sc i, with the words,
‘Hoping you'll find good cause to whip them all,'
and at the end of the scene the Justice remarks, ‘Lord Angelo is severe.'
- Angelo claims that strict justice is itself merciful, in that it protects the state and its citizens from future wrong-doing:
For then I pity those I do not know,
Which a dismiss'd offence would after gall. (Act II sc ii)
Angelo is wrong to suggest that he is above human frailty
During the play Shakespeare shows that there is a difference between earthly and divine rule. The advice in the biblical passage from which Shakespeare draws the title of his play, warning ‘Judge not, that ye be not judged' (Matthew 7:1-2, see also Introduction) - might well suggest that Angelo's strict judgement of others is, in God's eyes, questionable. As Isabella points out to him in Act II sc ii, because of the Fall of Adam and Eve all human beings are guilty of original sin, and all require God's grace and mercy (see also Themes and significant ideas > Judgement on earth and in heaven):
Why, all the souls that were, were forfeit once,
And He that might the vantage best have took
Found out the remedy. How would you be
If He, which is the top of judgement, should
But judge you as you are?
Angelo discovers that he has human weaknesses
Angelo has prided himself on being immune to temptation, but during his first interview with Isabella he finds he is not. While others may be tempted by the obvious physical allurements of prostitutes, he is, paradoxically, drawn to the very quality of purity in her which would prevent him from indulging in sexual pleasure with her:
Can it be
That modesty may more betray our sense
Than woman's lightness? Having waste ground enough
Shall we desire to raze the sanctuary
And pitch our evils there? … Most dangerous
Is that temptation that doth goad us on
To sin in loving virtue.
Lust or love?
It is significant that Angelo's immediate reaction to Isabella is to feel lust. Even though he calls it love (‘Plainly conceive, I love you,' he tells Isabella in Act II sc iv) it is clear that a baser instinct is at work:
- He demands that she gives up her body to his pleasure, ignoring her feelings on the matter
- He never attempts to persuade her to give up her intention to join the nunnery or to marry him (unlike the Duke at the end of the play), i.e., there is no sense of commitment to her
- He is happy to trap her through moral blackmail, rather than demonstrate concern for her honour
- All he desires is the satisfaction of his lust in the short term.
By having Angelo react in this way, Shakespeare makes Angelo's fall from virtue to vice more appalling, and he simultaneously makes Angelo's fault far worse than that of Claudio, whom Angelo has just condemned to death.
Angelo's cruelty and deviousness
Once he has succumbed to temptation, the evil side of Angelo is immediately apparent:
- As well as his infamous demand of Isabella, he warns her that, if she refuses, Claudio will not only be put to death, but it will be a slow death by torture.
Redeem thy brother
By yielding up thy body to my will;
Or else he must not only die the death
But thy unkindness shall his death draw out
To ling'ring sufferance. (Act II sc iv)
- Later, once he thinks she has succumbed, he decides to have Claudio executed anyway, to protect himself from possibility of Claudio later avenging his sister's dishonour
- He also brings forward the hour of the execution to ensure that Isabella will not have time to expect a countermand of the order.
Revelations about Angelo's behaviour
There are further surprises for the audience about Angelo's character – and about the Duke's knowledge of him:
- In the middle of the play (Act III sc i) Isabella remarks to the ‘friar' (the disguised Duke), ‘But O, how much is the good Duke deceived in Angelo!'
- In response, the Duke reveals to her – and to the audience – that he has known for many years that there is a darker side to Angelo
- For the first time the audience hears the story of Angelo's despicable treatment of Mariana:
- He has abandoned his fiancée when her brother's tragic death left her alone and penniless
- He has deliberately slandered her reputation as a means of extricating himself from their betrothal
- Clearly, Angelo is not a man ‘of worth / To undergo such ample grace and honour.'
Further ‘problems'
The late revelations about Angelo add to the many reasons why Measure for Measure is known as a ‘problem play' (see also Introduction):
- Shakespeare gives no explanation as to why the Duke alone appears to know of Mariana
- Isabella says she has ‘heard of the lady' (Act III sc i) but has obviously no idea of her sad history
- Escalus, Claudio and Lucio, all of whom comment on Angelo's reputation, make no mention of it
- Instead the audience is suddenly confronted with an understanding of ‘seeming' - the realisation that Angelo's apparently sudden succumbing to temptation is in fact the action of a very fallible man who has managed to present an appearance of virtue:
Let's write good angel on the devil's horn –
‘Tis not the devil's crest.
Angelo's repentance, reformation and forgiveness
The power of redemption
By the end of the play we see that Angelo's treatment of Mariana, and the Duke's awareness of it, itself becomes the means of his achieving greater self-knowledge. Mariana ‘hath yet in her the continuance of her first affection', and her love offers him the chance of mercy and redemption.
The realisation of failure
Shakespeare makes clear to us that the seeds of repentance are already growing in Angelo even before he realises that the Duke ‘like power divine' (Act V sc i) has known of all his actions:
- Regretting his decision to have Claudio executed in spite of the agreement with Isabella, Angelo comments (Act IV sc iv):
Would yet he had lived.
Alack, when once our grace we have forgot,
Nothing goes right; we would and we would not.
- In the last scene (Act V sc i), Angelo accepts that he is guilty and deserves the punishment of death:
No longer session hold upon my shame,
But let my trial be mine own confession.
Immediate sentence then and sequent death
Is all the grace I beg.
It is part of the ‘redemptive pattern' of the play that Angelo is able to receive full grace. The Duke represents the ‘power divine' on which Angelo throws himself, and is able to undo the evil he believes he has been guilty of:
- Angelo has not violated Isabella
- He has made reparation to Mariana by marrying her
- Claudio has not been executed.
In response to Escalus' words of sadness at the revelation of Angelo's evil actions, and even before he knows he is to be spared, Angelo expresses full penitence:
I am sorry that such sorrow I procure,
And so deep sticks it in my penitent heart
That I crave death more willingly than mercy.
He has been a sinner, but now that he can admit it, and acknowledge that he has human failings to overcome, he can be offered the possibility of salvation. (See also Themes and significant ideas > The nature of humanity). As Mariana points out (encapsulating a key theme of the play):
They say best men are moulded out of faults,
And, for the most, become much more the better
For being a little bad. So may my husband.
- 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.
Supernatural beings closely linked with the work of God; his messengers, traditionally portrayed as having a winged human form.
The Bible describes God as the unique supreme being, creator and ruler of the universe.
In the Bible, 'creation' can mean both the process by which the universe was made by God and the created order which emerged.
The act of tempting or something that entices an individual to do wrong. In the Bible, can come from a person's internal desires or from an external evil force such as the Devil.
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.
1. The quality of being just. 2. Fairness. 3. The administration of the law.
The image of God on his throne in heaven surrounded by his angels and ministers to whom he makes announcements and where he may be petitioned.
Relating to, or contained in, the Bible. The Christian Bible consists of the Old Testament scriptures inherited from Judaism, together with the New Testament.
The disobedience of Adam and Eve in the Bible is known as the Fall of Humankind. Christians believe that humans from then on have had a a predispostion to disobey God.
According to Genesis (the first book of the Old Testament), Adam is the first human being, made in the image / likeness of God, placed in the Garden of Eden and given dominion over the earth.
According to the book of Genesis in the Bible the first woman, said to have been created by God out of Adam's rib, to be his companion.
State of disobedience to - and alienation from - God believed to have characterised human beings since the Fall of Adam and Eve.
Undeserved favour. The Bible uses this term to describe God's gifts to human beings.
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.
The act of tempting or something that entices an individual to do wrong. In the Bible, can come from a person's internal desires or from an external evil force such as the Devil.
A figure of speech wherein an apparently contradictory set of ideas is presented as being, in fact, part of the same truth.
A religious house where nuns ' women who have devoted themselves to the worship of God, and have taken vows of poverty, chastity and obedience ' live and pray (also called a Convent).
The act of tempting or something that entices an individual to do wrong. In the Bible, can come from a person's internal desires or from an external evil force such as the Devil.
The opposite of goodness; thoughts and actions which are in opposition to God's will and result in wrongdoing and harm. That which opposes God.
A man belonging to a Christian religious group who, instead of living within an enclosed religious house, travelled round teaching the Christian faith, and sustaining himself by begging for charity.
Undeserved favour. The Bible uses this term to describe God's gifts to human beings.
The act of tempting or something that entices an individual to do wrong. In the Bible, can come from a person's internal desires or from an external evil force such as the Devil.
In Christian belief, the redemption of humanity was achieved by Jesus who in his death on the cross made a complete sacrifice sufficient to pay for the sins of the world.
The act of turning away, or turning around from, one's sins, which includes feeling genuinely sorry for them, asking for the forgiveness of God and being willing to live in a different way in the future.
Undeserved favour. The Bible uses this term to describe God's gifts to human beings.
The opposite of goodness; thoughts and actions which are in opposition to God's will and result in wrongdoing and harm. That which opposes God.
An individual's sincere acknowledgement of their guilt, sinfulness and desire to seek forgiveness, especially the forgiveness of God.
Someone who disobeys God's will by their actions or failure to act. The Bible regards all human beings as predisposed to sin.
In the Bible, salvation is seen as God's commitment to save or rescue his people from sin (and other dangers) and to establish his kingdom.