Quote 1
CASCA
If the tag-rag people did not
clap him and hiss him, according as he pleased and
displeased them, as they use to do the players in the
theater, I am no true man.
[...]
Marry, before he fell down, when he perceived
the common herd was glad he refused the crown,
he plucked me ope his doublet and offered them his
throat to cut. An I had been a man of any occupation,
if I would not have taken him at a word, I
would I might go to hell among the rogues. And so
he fell. When he came to himself again, he said if he
had done or said any thing amiss, he desired their
worships to think it was his infirmity. (1.2.269-272; 274-282)
Casca knows that Caesar's dramatic refusal of the crown and fainting spell are just cheap tricks used to curry favor with the "hoot[ing]" and "clap[ing]" crowd. Casca also describes Caesar's adoring crowd as though they are an audience watching a performance at an Elizabethan playhouse, which suggests that political leaders like Julius Caesar are like actors on a very public stage. Check out "Themes: Art and Culture" if you want to know more about this.
We're also interested in Julius Caesar's dramatic fainting spell. We're not sure whether he really swooned or faked the whole thing, but for someone who's supposed to be such a threat to Roman freedom, Caesar sure does have a lot medical problems, don't you think (epilepsy, deafness in one ear, etc.)?
Quote 2
[...] I could tell you more
news too: Marullus and Flavius, for pulling scarves
off Caesar's images, are put to silence. Fare you
well. There was more foolery yet, if I could
remember it. (1.2.295-299)
Earlier we suggested that Caesar's problem is that he might <em>become</em> a tyrant if he gains more power. Here, however, the play suggests that he's already behaving like one. When Casca says that Murellus and Flavius have been "put to silence" for covering up pictures of Caesar during the Feast of Lupercal, we're left to wonder whether this means that Caesar had them put to death.
Quote 3
CASCA
Men all in fire walk up and down the streets.
And yesterday the bird of night did sit
Even at noonday upon the market-place,
Hooting and shrieking. When these prodigies
Do so conjointly meet, let not men say
"These are their reasons, they are natural,"
For, I believe, they are portentous things
Unto the climate that they point upon. (1.3.25-32)
Uh oh. Crazy weather and strange bird behavior are never good signs in a Shakespeare play. Casca's observation about these "portentous things" reminds us of <em>Macbeth</em>, where nasty storms and animals gone wild also signal political turmoil and the murder of an important leader.
CASCA
O, he sits high in all the people's hearts,
And that which would appear offence in us,
His countenance, like richest alchemy,
Will change to virtue and to worthiness.
CASSIUS
Him and his worth and our great need of him
You have right well conceited. (1.3.162-167)
Earlier we saw Cassius try to flatter his friend Brutus into believing that he would make a better Roman leader than Caesar (1.2). Now it seems pretty obvious that Cassius was trying to manipulate his pal, because here he acknowledges that the conspirators want Brutus on their side. He's popular with the commoners and will make the plotters against Caesar look "virtu[ous]" rather than "offen[sive]."
Quote 5
CASCA
If the tag-rag people did not
clap him and hiss him, according as he pleased and
displeased them, as they use to do the players in the
theater, I am no true man.
[...]
Marry, before he fell down, when he perceived
the common herd was glad he refused the crown,
he plucked me ope his doublet and offered them his
throat to cut. An I had been a man of any occupation,
if I would not have taken him at a word, I would I
might go to hell among the rogues. And so
he fell. When he came to himself again, he said, if he
had done or said any thing amiss, he desired their
worships to think it was his infirmity. (1.2.269-272; 274-282)
Here Casca describes Caesar's theatrical behavior in front of the adoring crowd. After refusing Antony's offer of the crown three times, Caesar faints dramatically, and the crowd loves him all the more for it. Casca suggests that when Caesar appears before his followers, he presents himself as an actor of politics, and the "tag-rag [common, or poor] people" respond to his theatrics like an enthusiastic audience at a playhouse.
Quote 6
CASCA
And then he offered it the third time. He put it the
third time by, and still as he refused it the rabblement
hooted and clapped their chapped hands and
threw up their sweaty nightcaps and uttered such a
deal of stinking breath because Caesar refused the
crown that it had almost choked Caesar, for he
swooned and fell down at it. And for mine own part,
I durst not laugh for fear of opening my lips and
receiving the bad air. (1.2.253-261)
In the last passage, we pointed out how Casca knows that Caesar's dramatic refusal of the crown and fainting spell are just cheap tricks used to curry favor with the "hoot[ing]" and "clap[ing]" crowd. Here Casca continues to describe Caesar's adoring crowd as though they were an audience watching a performance in an Elizabethan playhouse.
In this passage, Shakespeare also seems to be making an inside joke when Casca refers to the loud audience's "stinking breath." Crowded Elizabethan theaters were notoriously smelly places (there being no mouthwash or deodorant at the time). Plus, Elizabethans thought the plague was contracted by breathing in strong odors like bad breath. So when Casca says he was afraid to laugh at Caesar and the crowd because he didn't want to open his "lips" and breath in the "bad air," he's suggesting that 1) the crowd's bad breath might make him faint like Caesar and 2) he might catch the plague. So basically, Casca is bagging on Caesar's rowdy crowd and Shakespeare is bagging on the theatergoers who pay to watch his plays at the same time.
Quote 7
CASCA
Three or four
wenches where I stood cried, 'Alas, good soul!' and
forgave him with all their hearts. But there's no
heed to be taken of them; if Caesar had stabbed
their mothers, they would have done no less. (1.2.282-286)
Casca suggests that public opinion is easily won and is therefore meaningless. Plus, even though the Romans are supposed to be a republic of equal citizens, those in charge think everyone else is dumb and treat them accordingly. (All Romans are equal, but some are more equal than others.)
Quote 8
CASCA
I can as well be hanged as tell the manner of it.
It was mere foolery; I did not mark it. I saw Mark
Antony offer him a crown (yet 'twas not a crown
neither; 'twas one of these coronets), and, as I told
you, he put it by once; but for all that, to my
thinking, he would fain have had it. Then he offered
it to him again; then he put it by again; but to my
thinking, he was very loath to lay his fingers off it.
And then he offered it the third time. He put it the
third time by, and still as he refused it the rabblement
hooted and clapped their chopped hands and
threw up their sweaty nightcaps and uttered such a
deal of stinking breath because Caesar refused the
crown that it had almost choked Caesar, for he
swooned and fell down at it. And for mine own part,
I durst not laugh for fear of opening my lips and
receiving the bad air. (1.2.245-261)
Caesar deliberately deceives the public here. It's clear he's putting on a great show by refusing the crown, even though he'd secretly love to have it. He understands that public refusal is a smart political maneuver to get the people to love him more and think him less ambitious.
Quote 9
CASCA
But wherefore did you so much tempt the heavens?
It is the part of men to fear and tremble
When the most mighty gods by tokens send
Such dreadful heralds to astonish us. (1.3.56-59)
Casca has fear before the gods, while Cassius interprets heavenly interference as a sign that his traitorous enterprise will go well. Cassius is arrogant in his interpretation that the gods are on his side, while Casca displays humility.
Quote 10
CASCA
O, he sits high in all the people's hearts,
And that which would appear offense in us
His countenance, like richest alchemy,
Will change to virtue and to worthiness. (1.3.162-165)
Honorable men have incredible power; they can make any enterprise (even a dirty one) seem noble by attaching their name to it. On the flip side, they've got to be responsible and discerning about what causes they choose to support, because people trust them to make the right decisions.