Sometimes a topic captures my imagination, and (don’t tell), it’s not even about speechwriting. What’s a speechwriting blogger to do? Risk damaging your brand, warns my husband.
But writing is an endeavor of the heart that responds to its own inner callings. So, this week and next I’m on official holiday from writing about speechwriting. I hope you, gentle reader, will not abandon me.
Today I’ll explore a topic I find fascinating: The relationship between the Easter Story and the Civil War.
Maybe it’s because yesterday was Palm Sunday and Robert E. Lee surrendered to Ulysses S. Grant at Appomattox Courthouse on Palm Sunday, 1865. Maybe it’s because Abraham Lincoln was shot at Ford’s Theatre six days later, on Good Friday. Maybe it’s because the 150th anniversary of the start of the Civil War is much in the news.
Whatever it is, I’ve recently been struck by how the themes of Easter – suffering, death, rebirth and redemption – repeat themselves in our history and in our lives.
Let me explain…
In the April 14 issue of theatlantic.com, an article on “Lincoln’s Assassination: Is Shakespeare to Blame?” refers us back to a fascinating 1990 piece by John F. Andrews, called “Was the Bard Behind It?” There, the author links John Wilkes Booth with both the character of Brutus in Shakespeare’s Julius Caesar, and Judas Iscariot, the betrayer of Jesus. He also draws connections between Abraham Lincoln and Jesus Christ, and Shakespeare and The Bible.
Booth was descended from an 18th century British radical, John Wilkes, “who had supported the secessionist rebellion that established a new nation on these shores,” writes Andrews. “There can be little doubt that John Wilkes Booth looked to his contentious predecessor for inspiration during the Confederacy’s effort to sever unwanted political bonds.”
“But Booth,” Andrews continues, “responded to even deeper stirrings, with a more classical source. His father, the eminent Junius Brutus Booth, had been given a name that identified him with both the legendary founder of the Roman Republic (Lucius Junius Brutus) and the descendant who fought to preserve that republic half a millennium later (Marcus Junius Brutus). The elder Booth in turn had bestowed the same appellation on the oldest of his American sons…”
Just five months before he assassinated Lincoln, Andrews tells us, Booth had spoken the eulogy for Brutus at the end of Julius Caesar when he starred, along with his two brothers, in its production at the Winter Garden Theater in New York City – a production to raise funds for a Central Park statue to commemorate the 300th anniversary of the Bard’s birth.
On the night of the assassination, Booth stopped at a local bar for a drink where he was teased by an acquaintance there who said that the young Booth would “never be as great as his father.” Booth replied, “When I leave the stage, I will be the most talked about man in America.”
“And so he was,” Andrews writes. “As he fled across the boards of Ford’s Theatre to the horse that awaited him in the alley, he must have been convinced that he had identified himself forever with the role that Shakespeare had scripted for antiquity’s most notable assassin.”
Instead, he had cast himself in the role of antiquity’s most infamous villain – Judas. “The night that Booth had selected for his deed was April 14, Good Friday, and the symbolism of that date contributed immeasurably to the rapidity with which his victim came to be enshrined as a martyr,” writes Andrews.
“The President’s redemptive qualities were emphasized in one sermon after another. Inevitably, the name of his killer became associated not with “the noblest Roman,” but with Judas, the betrayer of Jesus, who had been placed by Dante, in The Inferno, alongside Brutus and Cassius in the lowest circle of hell.”
Andrews continues, “Ironically, Dante was not the only poet to imply a connection between Brutus and Judas. Shakespeare had hinted at the same analogy through several echoes of the Gospels in Julius Caesar. Shakespeare had Caesar invite his “Friends” to “taste some Wine” with him before they all set out for the Capitol. Shakespeare had arranged to have the bloodletting occur at “the ninth hour.” And after Brutus’s decision to let Mark Antony speak at Caesar’s funeral, Shakespeare has Cassius admonish him, “You know not what you do!”
Booth killed Lincoln because he believed “the President was determined to destroy the Constitution, set aside the rights reserved to the states, crush civil liberties, and restore monarchy,” Andrews tells us. The Sanhedrin condemned Jesus to death for similar political reasons – they were afraid he would usurp their earthly power.
Other connections? Calpurnia, Caesar’s wife, had a dream in which she saw a statue of Caesar flowing with blood and many Romans washing their hands in it.
The wife of Pontius Pilate had a dream. From yesterday’s Palm Sunday readings (St. Matthew’s Gospel): “While he (Pilate) was seated on the bench, his wife sent him a message, ‘Have nothing to do with that righteous man. I suffered much in a dream today because of him.’”
And early in the week of his assassination, Lincoln told his wife about a dream in which he saw a President shrouded on a catafalque in the East Room of the White House. “Mrs. Lincoln was terrified by what sounded like a portent, and her husband regretted sharing his nightmare with her,” Andrews writes.
Alas, none of the dreams made a difference in history’s outcomes. Lincoln, a student of Shakespeare and an admirer of MacBeth, said shortly before his death that he understood the fatalism of the Prince of Denmark, remarking, “I have found all my life, as Hamlet says, ‘There is a Divinity that shapes our ends/Rough-hew them how we will.’”
“With unintended irony, one writer lauded Lincoln, the Great Emancipator, by citing the same tribute John Wilkes Booth had delivered over the corpse of Brutus a few months before the assassination: ‘His life was gentle, and the Elements/So mix’d in him that Nature might stand up/And say to all the World, ‘This was a Man!’”
Finally, both Lincoln and Jesus were martyrs who sacrificed, suffered and died in the cause of peace and human redemption – In Lincoln’s case redeeming the South from the sin of slavery; in the case of Jesus, redeeming mankind from all the sins committed since Adam and Eve’s original one.
In a beautiful song of the Easter Vigil, the “Exsultet,” we sing, “This is the night, when first you saved our fathers: you freed the people of Israel from their slav’ry and led them dry-shod through the sea.”
The hymn continues, “Father, how wonderful your care for us! How boundless your merciful love! To ransom a slave you gave away your Son.” And in another time and place, we might add, his adopted son, Abraham Lincoln, as well.
In short, as Franciscan Father Richard Rohr writes in his book of the same name, “Everything Belongs.”