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Horns—of both the animal and the musical variety—were a common symbol of cuckoldry in Shakespeare’s time. Men whose wives cheated on them were said to have horns on their heads. The shape of a horn and the comparable shape of a penis provided additional fodder for horns to appear as punchlines when making fun of men for worrying about sex or infidelity.
The characters in Much Ado About Nothing can’t get enough of this symbol, and horns appear throughout the play. Benedick tells his friends, for example, that “if ever the sensible Benedick bear [the yoke of marriage], pluck off the bull’s horns and set them in my forehead” (1.1.257-59). Claudio retorts that marriage would make his friend “horn-mad” (1.1.264), their exchange of witticisms suggesting that infidelity is a source of shared humor.
The cuckold’s horns appear in related forms, too, such as a recheat (a hunting horn’s music) and a bugle. In another speech, Benedick declares, “That a woman conceived me, I thank her; that she brought me up, I likewise give her most humble thanks; but that I will have a recheat winded in my forehead, or hang my bugle in an invisible baldrick, all women shall pardon me” (1.1.227-30). Though he is grateful to his mother, he does not intend to marry, as he is convinced any other woman will cheat on him. Though the friends talk of horns jokingly, that is, cheating and deception are their real and constant fears.
Masks appear in two of the play’s pivotal scenes. Don Pedro woos Hero on Claudio’s behalf at a masked ball. (At that same ball, Beatrice fires off a volley of insults at a masked Benedick under the pretense that she doesn’t know he is the person under the mask.) And at the end of the play, Hero, pretending to be her fictional cousin, refuses to remove her mask until Claudio has agreed to marry her sight unseen.
In these instances, masks symbolize the shifty nature of reality itself. The truth, the masks suggest, is often slippery and hidden—a fact that makes the characters at once anxious and foolish. As they trick one another, believe what they want to believe, and hear only what they want to hear, truth often goes masked in falsehood, and falsehood masked in truth.
When a chastened Claudio agrees to marry a masked woman without seeing her face, his decision marks a shift in the play’s portrayal of truth. By this point, Claudio has accepted that his sense of what is true has often been self-deceiving and destructive; now, he is prepared to humbly embrace uncertainty. “I am your husband if you like of me,” he tells the masked lady—and finds that, after all, she is the wife he wanted all along (5.4.59).
Beatrice and Benedick’s eventual public declaration of love for each other is likewise a symbolic unmasking. Everyone but them has known they loved each other all along, but it takes courage for them to expose that vulnerable truth, especially having learned, watching Hero and Claudio, how fragile love can be.
When Beatrice’s and Benedick’s friends scheme to get the two of them together, they carry out their plots in the great outdoors. Benedick and Beatrice both eavesdrop on tales of the other’s desperate love in the orchard.
This setting symbolizes growth, sex, and procreation. Benedick at one point justifies his decision to pivot from decrying marriage to loving Beatrice with the declaration: “the world must be peopled!” (2.3.229). The abundant orchard suggests that indeed, the love Beatrice and Benedick have been resisting will be as nourishing and delightful as a fresh fruit—and, eventually, as fruitful as the orchard itself, producing a crop of witty babies.
The orchard setting also suits the play’s broader tone of rueful fondness about human behavior. Love is ridiculous, the play suggests, and lovers deceive themselves all the time. Perhaps, like an irrepressibly growing fruit tree, love sometimes needs to be cultivated and made more orderly.
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