Culture
Overlooked Letter Rewrites History of Shakespeare’s Bad Marriage
Any clue about William Shakespeare’s life usually excites scholars, but one piece of evidence had been neglected for decades. Now, a new analysis of that overlooked document seems to shatter a longstanding narrative about the Bard’s bad marriage.
Shakespeare was 18 in 1582 when he married Anne Hathaway, the daughter of a family friend in Stratford-upon-Avon who was in her mid-20s and pregnant. For centuries, it was thought that the writer left his wife and children behind for a literary life in London, seeking to avoid “the humiliation of domestic feuds,” as one influential 19th-century essayist put it.
This view of Shakespeare’s wife as a “distant encumbrance” suited scholars who thought “Shakespeare was far too interesting to be a married guy,” Matthew Steggle, a literature professor at the University of Bristol in England, said in an interview. The perception was bolstered by the fact that Shakespeare had left her his “second best bed” in his will.
But Mr. Steggle’s new research, published on Thursday in the journal Shakespeare, suggests that the writer was not detached from his marriage after all.
The hint lies in a fragment of a 17th-century letter addressing a “Mrs Shakspaire,” found in the binding of a book published in 1608. The letter’s existence was noted in 1978 by an amateur historian, but it got minimal attention, even after the book was unbound in 2016, revealing what appeared to be part of a reply from Shakespeare’s wife, Mr. Steggle said.
He was working on a Shakespeare biography when he learned of the 1978 find, and was surprised it wasn’t better known. Technological advances allowed him to track down people mentioned in the long-ago correspondence, along with other evidence indicating that it included the playwright’s wife, he said.
If the letter really was addressed to the Mrs. Shakespeare, rather than a lesser-known person with a similar name, “it is self-evidently remarkable,” Mr. Steggle said. It not only gives some previously unknown Shakespeare contacts, but also offers new clues about their relationship, and even suggests that Mrs. Shakespeare lived for a time in London with her husband.
If Hathaway did live in London, she was possibly back in Stratford by the time she received the letter, likely around 1607 — though not necessarily because her husband wanted independence, according to Mr. Steggle.
He proposes in his paper that “there is an obvious reason to avoid London in 1603-4, namely the very bad wave of plague.” In addition, the upcoming arrival of the Shakespeares’ first grandchild after their daughter Susanna’s 1607 marriage “would surely be a good time” for Hathaway to be based back in Stratford.
Mr. Steggle suggests that Mrs. Shakespeare’s movements should be reconsidered with an eye to her “possible absences from London rather than her perpetual absence.”
The note to Mrs. Shakespeare concerned money for a fatherless child named John, who was an apprentice, though not under the famous playwright, with the last name “Butte” or “Butts.” It called upon her to pay money that was most likely held in trust for him, a pledge that her husband may have undertaken, and it referred to a time when she “dwelt in trinitie lane,” which Mr. Steggle now believes refers to a location in London.
The book that held the letter was a 1608 text printed by Richard Field, a native of Stratford who was Shakespeare’s associate, neighbor and first printer, according to Mr. Steggle. Wastepaper was commonly used in bookbinding, and “given Field’s extensive known links to the Shakespeares,” the discovery of their family documents in a work he published indicates it was likely addressed to the famous Mrs. Shakespeare, Mr. Steggle said. Notably, the response, which appears to come from her, sounds “organized, businesslike and rather sarcastic,” he added.
As for John Butts, the child in the letter, his name did appear in a 1607 record of an institution that disciplined disobedient apprentices, among other records, and Mr. Steggle said his surname did arise in “Shakespeare’s extended personal network.”
“The stakes are high,” Mr. Steggle writes in his paper. “This letter, if it belongs to them, offers a glimpse of the Shakespeares together in London, both involved in social networks and business matters, and, on the occasion of this request, presenting a united front against importunate requests to help poor orphans.”
His findings lend some heft to feminist readings of Shakespeare’s life and a pop culture trend, as seen in the popular stage musical “& Juliet,” as well as the acclaimed novel “Hamnet,” of rethinking the marriage and Hathaway’s role in it.
In the musical, Hathaway comes to London from Stratford to attend a performance of “Romeo & Juliet” and annoys her husband by suggesting an alternate ending in which Juliet does not die. The novel depicts the couple’s complex relationship and their shared grief over the death of their son.
Like those reinterpretations, the four-century-old letter undermines long-held premises about the playwright’s life. For Shakespeare biographers “who favor the narrative of the ‘disastrous marriage’” — and even those who do not — the document “should be a horrible, difficult problem,” Mr. Steggle’s paper concludes.
Culture
6 Myths That Endure
Literature
The Myth of Meeting Oneself
“This is evident in Virgil’s ‘Aeneid’ (circa 30-19 B.C.) when Aeneas witnesses his own heroic actions depicted in murals of the Trojan War in Juno’s temple, and again in Miguel de Cervantes’s ‘Don Quixote’ (1605-15) when Quixote enters a printer’s shop and finds a book that has been published with fake details about his quest even as he’s living it,” says Ben Okri, 67, the author of “The Famished Road” (1991) and “Madame Sosostris and the Festival for the Brokenhearted” (2025). “In both stories, individuals throw themselves into the world and think they encounter objects, personae, obstacles and antagonists, but what they actually encounter is themselves. In our time, where our actions meet us in the echo chamber of social media, the process is magnified and swifter. Now a deed doesn’t even have to take place for it to enter the realm of reality.”
The Myth of Utopia
“I’ve always had trouble with the idea of utopia, feeling it derives its energy more from what it wishes to dismantle than what it wishes to enact,” says the T writer at large Aatish Taseer, 45, the author of “Stranger to History: A Son’s Journey Through Islamic Lands” (2009). “Ram Rajya, or the mythical rule of the hero Ram in the Hindu epic ‘Ramayana’ (seventh century B.C.-third century A.D.), like all visions of perfection, contains a built-in violence.”
The Myth of Invisibility
“Invisibility bears power and powerlessness at the same time,” says Okri. “In ancient cultures, it was a gift of the gods. Jesus, for example, walks unrecognized among his disciples, and in Greek myths, Scandinavian legends and ancient African tales, heroes are gifted invisibility in the form of cloaks, sandals or spells. Modern works like the two ‘Invisible Man’ novels, by H.G. Wells (1897) and Ralph Ellison (1952), and the ‘Harry Potter’ novels (1997-2007) by J.K. Rowling reach back to those ideas. But today, people talk about visibility as the highest form of social agency, while invisibility can render a whole class, race, caste or gender unseen.”
The Myth of Steadiness vs. Speed
“‘The Tortoise and the Hare,’ one of Aesop’s fables (sixth century B.C.), doesn’t necessarily strike a younger person as promising — possibly it has a whiff of morality in it,” says Yiyun Li, 53, the author of “A Thousand Years of Good Prayers” (2005) and “Dear Friend, From My Life I Write to You in Your Life” (2017). “But the longer I live and work, the more I understand that it’s the tortoiseness in a person that carries one along, not the swiftness of the mind and body of the hare.”
The Myth of Magic
“Ancient magical tales like Homer’s ‘Odyssey’ (late eighth to early seventh century B.C.) were allegories of transformation, of secret teachings,” says Okri, “whereas modern forms of magic are narrative devices and tropes of storytelling that continue the child’s wonder of life. I think of F. Scott Fitzgerald’s ‘The Great Gatsby’ (1925), Gabriel García Márquez’s ‘One Hundred Years of Solitude’ (1967) and, again, the ‘Harry Potter’ books. The intuition of magic persists even in these atheistic and science-infested times, where nothing is to be believed if it can’t be subjected to analysis. This is perhaps because the ultimate magic confronts us every day in the mystery of consciousness. That we can see anything is magical; that we experience love is magical; and perhaps the most magical thing of all is the imagination’s unending power to alter the contents and coordinates of reality. It hides tenaciously in the act of reading, which is the most generative act of magic.”
The Myth of the Immortal Soul
“ ‘The soul is birthless and eternal, imperishable and timeless and is not destroyed when the body is destroyed,’ says Krishna in the ‘Bhagavad Gita’ (second century-first century B.C.). This belief in the immortality of the soul — what used to be called Pythagoreanism in ancient Greece — is still the most pervasive myth in India,” says Taseer, “and has more influence over behavior and how one lives one’s life than any other.”
These interviews have been edited and condensed.
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