Julius Caesar Act 1, Scene 2 notes (from where we left off on Friday ...

<strong>Julius</strong> <strong>Caesar</strong> <strong>Act</strong> 1, <strong>Scene</strong> 2 <strong>notes</strong> (<strong>from</strong> <strong>where</strong> <strong>we</strong> <strong>left</strong> <strong>off</strong> on Friday)1.2.43-46 – B. “veiled his look” and instead of speaking of or sharing his conflicting emotions(presumably about conflicting loyalties to <strong>Caesar</strong> and to the Republic) he turned inward and adopteda seemingly stoic posture, yet he is in fact “vexed.” Nevertheless, and perhaps most problematically,Brutus doesn’t see that the issue vexing him is NOT merely his own concern (“only proper tohimself”) but a concern that could affect the public, one that should be spoken aloud in a public,perhaps political forum (rather than hidden and then acted upon in secret) >This initial characterization of B. ushers in the contrast of B.’s stoicism to C.’s understanding ofemotions and C’s ability to use these to his political advantage, esp. <strong>where</strong> the generalpublic/commoners are concerned. They are, in this sense, foils.1.2.57-77 Mirror metaphor – Brutus is unable to “see himself” and Shakespeare may be indicatingthat this lack of self-knowledge - perhaps in part due to his reliance on a stoic position that ignoresthe inward life in favor of logic, reason and principles – leaves Brutus vulnerable to manipulation.Cassius, in the manipulation, attempts to fill up this missing “knowledge” with flattering reports ofhow the people view Brutus, flattery which B. may be vulnerable to because he discounts the value ofemotions yet, as a human being, is nevertheless susceptible to themQuestion is: Would a person with more "self-knowledge" – or perhaps “human knowledge”, ieknowledge of human nature, be less likely to be deceived? Or, do <strong>we</strong> learn nothing <strong>from</strong> knowingourselves, except perhaps that <strong>we</strong> are vulnerable to deception?1.2.67-68 – Cassius flatters B. with reports that many of the most respected people see B. as worthyand a good leader (they wish Brutus could see himself as they see him, presumable because thiswould mean he’s accept that role), but even more importantly appeals to B’s sense of honor and dutyto the Republic by mentioning that the people are “groaning underneath the age’s yoke” (yoke iswhat shackles beasts of burden, like oxen, to a cart or plow), an appeal that suggests B must replace<strong>Caesar</strong> to unburden the people of Rome.1.2.71 – “That which is not in me” – Brutus doesn’t see himself as a leader, but Shakespeare mayalso be suggesting that that which a leader must to do be successful – the Machiavellian idea of agood leader who can rule firmly and even dictatorially in the interest of the stability of the state, aleader who will put down insurrections, abandon principles if necessary in the interest of efficacy – isnot in B. Question is: is that a good thing or a bad thing? He isn’t corrupt, but is he too principled?Can one be both noble and pragmatic?1.2.74-76 – Cassius <strong>off</strong>ers to show Brutus that part of himself his doesn’t yet know – denotativelyhe’s referring to B’s leadership qualities/the people’s justified trust in and affection for B (in thename of his attempt to flatter B), but Shakespeare may also use this line to suggest that Cassius willin fact reveal to B. by convincing him to join the conspiracy a part of himself he did not know he had:the capacity to commit murder of <strong>Caesar</strong>, to whom he was loyal and whom the people do love.1.2.85-86 – “I do fear the people choose <strong>Caesar</strong> for their king” – ironic! Denotatively B is sayinghe’s fearing C will become a king, against the principles of the Republic, but the line also says hefears the “people choose”, which seems to run counter to the very principles he associates with theRepublic: the will of the PEOPLE, the CHOICES of the PEOPLE being honored.

1.2.92-96 – Expresses B’s noble concern for the people and the importance of honor to him (perhapsoverly important so as to blind him to pragmatic concerns/dangers?). If whatever Cassius wants tosay to him concerns the general public, honor and death are the same to him, ie honor is worth dyingfor.1.2.99 – “Honor is the subject of my story” – i.e. killing <strong>Caesar</strong> to restore honor to the Republic? Orperhaps also Cassius’s own personal honor, since he’s clearly piqued by <strong>Caesar</strong> being supposedlyinferior yet politically more po<strong>we</strong>rful than he1.2.101-138 – Presents Cassius’s argument that <strong>Caesar</strong> is no better than the rest of them – ie he’drather die than have to be “in a<strong>we</strong>” of, have to ‘worship’ a “thing” like <strong>Caesar</strong>, because like <strong>Caesar</strong>,they are born free (not slaves to a king), are equally strong and hardy. In fact, Cassius recallsinstances of <strong>Caesar</strong>’s inferiority, his <strong>we</strong>aknesses relative to Cassius:*the swimming contest and the epic simile comparing Cassius to the Trojan war hero Aeneas whohad to carry infirmed father Anchises (<strong>Caesar</strong>) to safety serves to show <strong>Caesar</strong> as <strong>we</strong>ak and Cassiusas heroic; Cassius clearly resents having to bow to <strong>Caesar</strong> (130-131) – jealousy?*Eye and mouth/speech comparisons: in public <strong>Caesar</strong> inspires fear and respect, in private his<strong>we</strong>aknesses show (dull eyes with fever, trembling lips begging for drink/water>Shakespeare is highlighting the discrepancy bet<strong>we</strong>en the appearance, the image of <strong>Caesar</strong> and thereality that <strong>Caesar</strong> is just a man, not a god.> Cassius uses this contrast bet<strong>we</strong>en image and reality to show that <strong>Caesar</strong>’s claims of greatness thatare the basis for his political po<strong>we</strong>r and move to be king are unfounded.1.2.142- Image of the Colossus suggests that Romans, Cassius and Brutus included, are like childrengrabbing onto daddy’s legs; dishonorable image of men as little children.Colossus also metaphor for <strong>Caesar</strong>’s rule/potential rule as king: tyrant1.2.46-148 – Cassius argues that it is not fate or divine will that has made <strong>Caesar</strong> so po<strong>we</strong>rful andthem so subordinate, but rather their own inaction (the fault lies in “ourselves that <strong>we</strong> areunderlings”). This is a call to action, and appeal that assumes something can be DONE to stop <strong>Caesar</strong>(and Cassius will soon propose what that is).1.2.149-159 – Now Cassius appeals directly to Brutus through the comparison bet<strong>we</strong>en B and<strong>Caesar</strong>’s names – CAESAR no better than Brutus.Irony in the line “’Brutus’ will start a spirit as soon as <strong>Caesar</strong>” (156) – <strong>Caesar</strong> able to appealemotionally to the people – can Brutus with his reasoned stoicism?1.2.159-166 – Now Cassius appeals to the noble Republican tradition in Rome that until now “maderoom” for more than one ruler, ie was an honorable Republic rather than a one-man show.1.2.167- 170 – now Cassius appeals to Brutus’s sense of family honor, since it was Brutus’s ancestor,Lucius Junius Brutus, who founded the Roman Republic in 509 BC after driving out the last of theTarquin kings. Cassius claims that Brutus’s ancestor preferred the devil to a king, insinuating thatBrutus should feel the same (and get rid of <strong>Caesar</strong>).1.2.171-184 – Brutus basically tells Cassius that he will think about what he’s said and that they’llfind a time to talk about it again, at which point he will give him a reply. He then adds that he wouldrather be a common, presumably poor and unimportant villager than to claim to be a son of Rome (ashe is) under the conditions that are likely to be coming, suggesting that he is very concerned about theprospect of <strong>Caesar</strong> being king. Note that Shakespeare emphasizes that this is not yet the case, but

only a possibility that Brutus thinks is likely (that <strong>Caesar</strong> will be crowned king). Is it okay to act toprevent something <strong>from</strong> happening if it’s not 100% certain that it will happen? (<strong>Caesar</strong> becomingking and being a tyrant in that role)1.2.202-205 – <strong>Caesar</strong> fears Cassius because he looks “hungry”, ie not satisfied like men who are fatand sleep soundly, ambitious. His observation that he doesn’t like the idea that Cassius thinks toomuch suggests that <strong>Caesar</strong> would prefer satisfied, complacent, perhaps even dumb people around himwho won’t challenge him.1.2.208-222 – <strong>Caesar</strong> is saying that he doesn’t fear Cassius, because he (<strong>Caesar</strong>) isn’t a coward. Heclaims that because he is <strong>Caesar</strong> he tells what is to be feared, not what he fears. BUT, if he <strong>we</strong>re to beone who experienced fear, he would fear Cassius because Cassius is not satisfied, sees too much,can’t be distracted with entertainments and distractions that normal men enjoy.The deafness motif here is important – although the character is literally deaf in one ear,Shakespeare also suggests that <strong>Caesar</strong> is, ironically “deaf” to the threat of the senators, “deaf” totheir demands, while he “hears”, ie understands the common people. Conversely, the conspiratorsare “deaf” to the populist will. Perhaps Shakespeare is expecting that those in po<strong>we</strong>r need to “hear”both in order not to fall/fail?1.2.245-261 – Casca recounts how each time Antony <strong>off</strong>ered <strong>Caesar</strong> the crown, <strong>Caesar</strong> refused it, yetCasca thinks <strong>Caesar</strong> wanted it and was in fact just “playing” the crowd – the crowd of plebians(commoners) cheered each time <strong>Caesar</strong> refused it, presumably approving of his modesty/ apparenthesitation to take on such a role (he’s one with the peeps, after all). If this is a sign of political“playing” or gamesmanship, <strong>Caesar</strong>’s a master, for in seeming to not want the crown, the likelihoodthat the commoners will want him to accept it later is higher (“Oh no, I couldn’t possibly…<strong>we</strong>ll, ifyou insist”). Note Casca’s scorn for the commoners and their approval of <strong>Caesar</strong> – he characterizesthem as brutes, animal-like, who stink so much they supposedly caused <strong>Caesar</strong> to swoon (when infact it was an epileptic seizure). His little joke about not laughing at <strong>Caesar</strong>’s hesitation to accept thecrown (which Casca thinks is feigned) for fear he would swallow the stench punctuates his attitudetoward the commoners and toward <strong>Caesar</strong>’s “playing” them.1.2.267 – Cassius’ joke that it is they, not <strong>Caesar</strong>’s who have the “falling sickness” is obviously a punthat suggests they – the otherwise po<strong>we</strong>rful citizens of Rome – are “sick” because they “fall” before<strong>Caesar</strong> (“servile fearfulness”) and have fallen by letting <strong>Caesar</strong> have so much po<strong>we</strong>r.1.2.269-286 – Casca compares the Roman people’s reactions to <strong>Caesar</strong> to the way an audience wouldcheer or jeer actors at the theater (very different <strong>from</strong> theater today; back then the theater was notconsidered to be a “high class” affair, and common people often shouted things at the stage). Thiscomparison suggests A) that the common people are gosh, low class, easily swayed and B) that<strong>Caesar</strong> is “playing” them by acting a part that will please them. Casca continues with thischaracterization of <strong>Caesar</strong> as a clever play actor who convincingly fools and manipulates the people –dramatic gesture of <strong>off</strong>ering for them to cut his throat (he’d sacrifice himself for the people), after hecomes to he plays the pity card which elicits sympathy <strong>from</strong> the crowd. Casca sums up by saying<strong>Caesar</strong> is such a good actor/clever political player that the people would have forgiven him ofanything, even if he had stabbed their mothers, suggesting the people are blind and unconditional intheir support of <strong>Caesar</strong>.