Hamlet: Plot Revealed Early in the First Quarto (1603)

If you have read and/or know the plot of Shakespeare’s Hamlet, you will have no doubt wondered whether or not Hamlet’s mother, Gertrude, knew any of the villainy committed by her new husband, Hamlet’s uncle, Claudius. Questions such as “was she complicit” or “did she even know that Claudius killed her late husband, the elder Hamlet” make for good literary criticism and broaden the dramatic range an actor may explore when playing her part. Decisions have to be made to justify words and actions for all characters.

Regardless of the publisher and edition of the play you’ve read, it is most likely that you will recall a sequence of events that follows the killing of Polonius, and it goes something like this: Hamlet is sent to England under the supervision of his school chums, Rosencrantz and Guildenstern ; they are given a sealed written commission to the King of England by the King of Denmark (Claudius) whereby Hamlet is to be executed upon arrival; Hamlet suspecting as much secretly discovers the commission, alters it to instead have Rosencrantz and Guildenstern killed and reseals the commission with his father’s seal which he had with him; and by happenstance, Hamlet was able to escape the ship by sneaking aboard a pirate ship that had overtaken them on the way. Upon his Return Hamlet shares this only with Horatio and sends a letter to the King by way of a messenger, not Horatio himself, requesting leave to see his “kingly eyes” and to “recount the occasion” of his “sudden and more strange return.” I will stop here at the end of Act IV. Of all the published editions of Hamlet in modern times this is the story as we know it. HOWEVER, if you were to go by the First Quarto, the copy of the play first published in 1603, you would have a very different scenario and there is a problematic arc of the story that doesn’t get resolved.

The First Quarto (1603) differs from all the subsequent Quartos (1604, 1605, 1611, 1622) – as well as the First Folio edition of 1623 – in a few ways. It is roughly half the length and much of the dialogue is, frankly for Shakespeare, quite bad. It has often been called the “Bad” Quarto. It is actually very useful in studying the play, but it would clearly be a “bad” version to perform. When considering the whole of the text, it reads as though it were copied from the memory of a minor actor who had performed the play (perhaps someone who played Marcellus) or, perhaps, a prompter who had attended as many performances. A few scenes resemble the other editions, but much is quite different. For example, the famous soliloquy that begins, “To be, or not to be, that is the question: / Whether ’tis nobler in the mind to suffer / The slings and arrows of outrageous fortune”, is nauseatingly paraphrased as follows: “To be, or not to be, Ay there’s the point, / To Die, to sleep, is that all? Aye all: / No, to sleep, to dream, aye marry there it goes,” to which I must ask – what…the…hell…is…that??? It’s neither indicative of Shakespeare’s poetic genius nor the incredible memory of an actor that played the role of Hamlet.

What follows is the brief scene that not only reveals to Gertrude the King’s plot to kill Hamlet whilst in England, but it also reveals that Hamlet rewrote and resealed the order to have Rosencrantz and Guildenstern killed upon their arrival in England. Despite appearing to accept this information as fact, Gertrude’s behavior towards the King and Hamlet does not seem to differ from the other editions.

Enter Horatio and the Queene.

HoratioMadame, your son is safe arrived in Denmark.
This letter I even now received of him,
Whereas he writes how he escaped the danger,
And subtle treason that the king had plotted,
Being crossed by the contention of the winds,
He found the packet sent to the king of England ,
Wherein he saw himself betrayed to death,
As at his next conversation with your grace,
He will relate the circumstance at full.

Queen: Then I perceive there’s treason in his looks
That seemed to sugar o’re his villainy:
But I will soothe and please him for a time,
For murderous minds are always jealous,
But know not you Horatio where he is?

Horatio: Yes Madame, and he hath appointed me
To meet him on the east side of the city
Tomorrow morning.

QueenO fail not, good Horatio , and withal, commend me
A mothers care to him, bid him a while
Be wary of his presence, lest that he
Fail in that he goes about.

Horatio:Madam, never make doubt of that:
I think by this the news be come to court:
He is arrived, observe the king, and you shall
Quickly find, Hamlet being here,
Things fell not to his mind.

Queen: But what became of Guildenstern and Rosencrantz ?

Horatio: He being set ashore, they went for England ,
And in the packet there writ down that doom
To be performed on them pointed for him:
And by great chance he had his father’s seal,
So all was done without discovery.

Queen: Thanks be to heaven for blessing of the prince,
Horatio once again I take my leave,
With thousand mothers blessings to my son.

Horatio:. Madam adieu.

So, what do you think of this undeveloped arc? In all likelihood it was a confused and poorly remembered scene on the part of whoever supplied the publisher with the manuscript. But could this short scene be a remnant (it never appears in print again) of another version of Hamlet with an alternate ending? It is a point of deviation whereby one could stage a slightly less tragic finale in terms of body count, and perhaps our protagonist could actually live to tell his own tale.

For me, this is fascinating and a prompt for more research.

The Path To The Philosopher’s Stone


Michael Maier, Atlanta Fugiens, Epigramma XXI

While I’ve been on a hiatus from my magnum opus (a speculative historical drama about love, magic, witchcraft and the wars of religion in Renaissance Europe), I am recalling an essay I wrote which is as applicable now in planning next year’s all-female production of Hamlet as Shakespeare is to my drama — you’ll have to wait to read about that! But, I promise that once my Hamlet obsession is dissipated next year, I will resolve to finish writing my play. After all, my Latin teacher has been eagerly nudging me to finish so that she can read/see it before she shuffles off the mortal coil.

Without further ado, here’s that essay.

Beyond Feminism: The Path To The Philosopher’s Stone

"Through Love all that is bitter will sweet. 
Through Love all that is copper will be gold.
Through Love all dregs will turn to purest wine.
Through Love all pain will turn to medicine.
Through Love the dead will all become alive.
Through Love the king will turn into a slave!"

― Rumi

When I read the above poem, the first image in my mind was that of the elusive philosopher’s stone, the alchemists’ most precious source of trans­formative power. The words of Rumi’s poem make patently obvious that love is a catalyst for transformation.

“What is religion if not love. Through love 
one sees the heart, where lies ever hidden
the philosopher's stone."
― Heinrich Cornelius Agrippa

Only in seeing women in an egalitarian light ­ and, I would argue, beyond egalitarian distinction, taking men and women not separately but as a man­/woman, masculine/­feminine, yin/­yang-system of complementary perspectives ­ can we, humankind, achieve a spiritual transformation of a higher order. Yet, it seems to me that since the dawn of dogma, the world’s religions have suppressed this very necessary ascension while providing fertile ground for misogyny to flourish within what is still largely a patriarchal society. Why is clear to see: the perpetuation of a dualist view of the universe. Yet, even at a time when Christian dogma taught that a woman’s sole virtue was the viability of her womb to bear a child, Renaissance women had a defender in the unlikeliest of people, a theologian by the name of Heinrich Cornelius Agrippa. In 1529, Heinrich Cornelius Agrippa von Nettesheim (1486 – 1535), a German polymath who was also physician as well theologian, wrote De nobilitate et praecellentia foeminae sexus (On the Nobility and ​Preeminence ​of the Feminine Sex)​ in which using Christian doctrine he argues, “No one who is not utterly blind can fail to see that God gathered all the beauty of which the whole world is capable of in woman…” and “Woman is therefore the completion, perfection, happiness, the blessing and glory of man.​”

Before this in 1518 Agrippa successfully defended a woman against an accusation of witchcraft. In 1617 Michael Maier, a physician and alchemist to Rudolf II of the Holy Roman Empire, published a treatise with a lengthy title that we will abbreviate Atalanta Fugiens. In it he has an emblematic figure and some verse in Latin which is available in many translations and one follows:

Let man and woman grow a circle 
From which grows a square;
Around these put a triangle,
Embed them all in a sphere:
Then you will have the philosopher's stone.
― Michael Maier, Atlanta Fugiens, Epigramma XXI

What I think Rumi, Agrippa and Michael Maier were onto, is the heart of a true philosopher’s stone. Only, it is not a material one ­ It is a spiritual one with no less of a real essence and form.

Upon a staunch cornerstone of feminism we can build a foundation. But, this foundation is not our goal. It is means to spiritual growth. We must go beyond feminism, beyond chauvinism (male and female), beyond dualism, and only then will we see our relationships as something more than the sum of the parts. To know is to love. Thus, through love we may no longer exclude, but include. There will be no us versus them. Gender equality ceases to be an issue once we know and love each other as we know and love ourselves. We shall not see the material shells of the sexes nor shall we weigh differences with similarities because regardless of whoever we look upon, we will see ourselves, one spirit manifesting as material multiplicity.