Impossibility of Certainty
What separates Hamlet from
other revenge plays (and maybe from every play written before it) is that the
action we expect to see, particularly from Hamlet himself, is continually
postponed while Hamlet tries to obtain more certain knowledge about what he is
doing. This play poses many questions that other plays would simply take for
granted. Can we have certain knowledge about ghosts? Is the ghost what it
appears to be, or is it really a misleading fiend? Does the ghost have reliable
knowledge about its own death, or is the ghost itself deluded? Moving to more
earthly matters: How can we know for certain the facts about a crime that has
no witnesses? Can Hamlet know the state of Claudius’s soul by watching his
behavior? If so, can he know the facts of what Claudius did by observing the
state of his soul? Can Claudius (or the audience) know the state of Hamlet’s
mind by observing his behavior and listening to his speech? Can we know whether
our actions will have the consequences we want them to have? Can we know
anything about the afterlife?
Many people have seen Hamlet as
a play about indecisiveness, and thus about Hamlet’s failure to act appropriately.
It might be more interesting to consider that the play shows us how many
uncertainties our lives are built upon, how many unknown quantities are taken
for granted when people act or when they evaluate one another’s actions.
Complexity of Action
Directly related to
the theme of certainty is the theme of action. How is it possible to take
reasonable, effective, purposeful action? In Hamlet, the question
of how to act is affected not only by rational considerations, such as the need
for certainty, but also by emotional, ethical, and psychological factors.
Hamlet himself appears to distrust the idea that it’s even possible to act in a
controlled, purposeful way. When he does act, he prefers to do it blindly,
recklessly, and violently. The other characters obviously think much less about
“action” in the abstract than Hamlet does, and are therefore less troubled
about the possibility of acting effectively. They simply act as they feel is
appropriate. But in some sense they prove that Hamlet is right, because all of
their actions miscarry. Claudius possesses himself of queen and crown through
bold action, but his conscience torments him, and he is beset by threats to his
authority (and, of course, he dies). Laertes resolves that nothing will
distract him from acting out his revenge, but he is easily influenced and
manipulated into serving Claudius’s ends, and his poisoned rapier is turned
back upon himself.
Mystery of Death
In the aftermath of
his father’s murder, Hamlet is obsessed with the idea of death, and over the
course of the play he considers death from a great many perspectives. He
ponders both the spiritual aftermath of death, embodied in the ghost, and the
physical remainders of the dead, such as by Yorick’s skull and the decaying
corpses in the cemetery. Throughout, the idea of death is closely tied to the
themes of spirituality, truth, and uncertainty in that death may bring the
answers to Hamlet’s deepest questions, ending once and for all the problem of
trying to determine truth in an ambiguous world. And, since death is both the
cause and the consequence of revenge, it is intimately tied to the theme of
revenge and justice—Claudius’s murder of King Hamlet initiates Hamlet’s quest
for revenge, and Claudius’s death is the end of that quest.
The question of his
own death plagues Hamlet as well, as he repeatedly contemplates whether or not
suicide is a morally legitimate action in an unbearably painful world. Hamlet’s
grief and misery is such that he frequently longs for death to end his suffering,
but he fears that if he commits suicide, he will be consigned to eternal
suffering in hell because of the Christian religion’s prohibition of suicide.
In his famous “To be or not to be” soliloquy (III.i), Hamlet philosophically
concludes that no one would choose to endure the pain of life if he or she were
not afraid of what will come after death, and that it is this fear which causes
complex moral considerations to interfere with the capacity for action.
Nation as a Diseased Body
Everything is connected
in Hamlet, including the welfare of the royal family and the
health of the state as a whole. The play’s early scenes explore the sense of
anxiety and dread that surrounds the transfer of power from one ruler to the
next. Throughout the play, characters draw explicit connections between the
moral legitimacy of a ruler and the health of the nation. Denmark is frequently
described as a physical body made ill by the moral corruption of Claudius and
Gertrude, and many observers interpret the presence of the ghost as a
supernatural omen indicating that “[s]omething is rotten in the state of
Denmark” (I.iv.67). The dead King Hamlet is portrayed as a strong, forthright
ruler under whose guard the state was in good health, while Claudius, a wicked
politician, has corrupted and compromised Denmark to satisfy his own appetites.
At the end of the play, the rise to power of the upright Fortinbras suggests
that Denmark will be strengthened once again.
Incest and Incestuous Desire
The motif of incest
runs throughout the play and is frequently alluded to by Hamlet and the ghost,
most obviously in conversations about Gertrude and Claudius, the former
brother-in-law and sister-in-law who are now married. A subtle motif of
incestuous desire can be found in the relationship of Laertes and Ophelia, as
Laertes sometimes speaks to his sister in suggestively sexual terms and, at her
funeral, leaps into her grave to hold her in his arms. However, the strongest
overtones of incestuous desire arise in the relationship of Hamlet and
Gertrude, in Hamlet’s fixation on Gertrude’s sex life with Claudius and his
preoccupation with her in general.
Misogyny
Shattered by his
mother’s decision to marry Claudius so soon after her husband’s death, Hamlet
becomes cynical about women in general, showing a particular obsession with
what he perceives to be a connection between female sexuality and moral
corruption. This motif of misogyny, or hatred of women, occurs sporadically
throughout the play, but it is an important inhibiting factor in Hamlet’s
relationships with Ophelia and Gertrude. He urges Ophelia to go to a nunnery
rather than experience the corruptions of sexuality and exclaims of Gertrude,
“Frailty, thy name is woman” (I.ii.146).
Ears and Hearing
One facet of Hamlet’s
exploration of the difficulty of attaining true knowledge is slipperiness of
language. Words are used to communicate ideas, but they can also be used to
distort the truth, manipulate other people, and serve as tools in corrupt
quests for power. Claudius, the shrewd politician, is the most obvious example
of a man who manipulates words to enhance his own power. The sinister uses of
words are represented by images of ears and hearing, from Claudius’s murder of
the king by pouring poison into his ear to Hamlet’s claim to Horatio that “I
have words to speak in thine ear will make thee dumb” (IV.vi.21). The poison
poured in the king’s ear by Claudius is used by the ghost to symbolize the
corrosive effect of Claudius’s dishonesty on the health of Denmark. Declaring
that the story that he was killed by a snake is a lie, he says that “the whole
ear of Denmark” is “Rankly abused. . . .” (I.v.36–38).
Yorick’s Skull
In Hamlet, physical
objects are rarely used to represent thematic ideas. One important exception is
Yorick’s skull, which Hamlet discovers in the graveyard in the first scene of
Act V. As Hamlet speaks to the skull and about the skull of the king’s former
jester, he fixates on death’s inevitability and the disintegration of the body.
He urges the skull to “get you to my lady’s chamber, and tell her, let her
paint an inch thick, to this favor she must come”—no one can avoid death
(V.i.178–179). He traces the skull’s mouth and says, “Here hung those lips that
I have kissed I know not how oft,” indicating his fascination with the physical
consequences of death (V.i.174–175). This latter idea is an important motif
throughout the play, as Hamlet frequently makes comments referring to every
human body’s eventual decay, noting that Polonius will be eaten by worms, that
even kings are eaten by worms, and that dust from the decayed body of Alexander
the Great might be used to stop a hole in a beer barrel.