All your friends are right about how amazing Hamilton is

A hit

In 1789, Alexander Hamilton became America’s first Treasury Secretary. That presented him with the immense challenge of enabling the new republic to repay the immense debts it had wracked up winning the Revolutionary War against Britain. These came to the enormous sum of $75 million. In order to avoid a default, he not only raised a huge range of taxes, but introduced policy innovations which some credit as laying the foundation for America’s Federal Government, banking system and industrial economy.

In 2020, Disney struck a deal with Lin-Manuel Miranda for the right to put a live filming of his hip-hop musical about Alexander Hamilton on their streaming service. It cost the House of Mouse the enormous sum of $75 million.  

This equivalence between an entire nation’s debt and the royalties for a play speaks to two things: 1) inflation and 2) what an enormous success Hamilton has been. Even though its premise sounds like the basis for a Producers style fraud, it won 11 Tony Awards, endorsements from world leaders and runs in Broadway and the West End which only coronavirus could break. However, this hype had perversely made it rather inaccessible. Demand for tickets to the stage shows was so great that you had to book them months in advance at a price one could only afford via financial engineering worthy of the show’s protagonist. However, its arrival on Disney + brings it to an even larger audience.

As part of that latter group, I am immensely grateful. Yes, there is certainly a loss of intensity and immediacy relative to seeing the show live, but even on the TV screen it is still entrancing. I’m not musically literate enough to tell you how Miranda manages to deliver banger after banger, but he absolutely does.

Hip-hop history

However, if I may engage in some ill-informed speculation, Miranda’s counter-intuitive decision to tell Alexander Hamilton’s story using hip-hop, an art form which didn’t emerge until almost two centuries after his death, gives Miranda’s work a range of advantages.

Some of these are practical. To see one of them, compare Hamilton with Les Miserables. Both plays regularly require characters to deliver exposition about history and politics through lyrics. However, in Les Mis this sounds cringeworthily out of place. Hamilton can almost entirely avoid this distracting dissonance between form and function because the gap between rap and regular speech is narrower than that between speech and song.

Rap is also an apt vehicle for depicting the more combative side of politics. Public debate in eighteenth century America was at once more refined and nastier than it is today. Yes, it was an era when politicians were often classically trained rhetoricians who communicated through erudite essays and pamphlets. However, as the historian Alan Taylor observes: ‘We often hear pundits declare that our politics have never been more polarized. In fact, politics were even more divided and violent in the era of the founders, when one minister worried that the “parties hate each other as much as the French and English hate” each other in time of war. In one town, when a Republican neighbor died, a Federalist declared, “Another God Damned Democrat has gone to Hell, and I wish they were all there.”’ Taylor tops this point off by noting contemporary reports that three-quarters of duels arose from political disputes. 

Rap is of course also rich in poetic pugilism. A denunciation and a diss track, or a debate and a rap battle, are fundamentally pretty similar. In fact, two of Hamilton’s best tracks depict meetings of George Washington’s Cabinet as rap battles between Hamilton and Thomas Jefferson.

However, the greatest advantage of having eighteenth century characters rapping and singing hip-hop is that it is so anachronistic. It immediately and totally disabuses the audience of our preconceptions about what a period piece will be like. Freed from these constraining expectations, Miranda can create a musical of astonishing brio and bravado. It is defined by its big dramatic moments but is also wickedly funny. This latter quality is perhaps best depicted by a set of tracks which depict King George III (played by Jonathan Groff AKA Special Agent Ford from Mindhunter) as America’s psychotically entitled ex delivering lines like: “And when push comes to shove // I will send a fully armed battalion to remind you of my love!”

It is also a wonderfully multi-layered. Take just one line. “I am not throwin’ away my shot”, which first appears as the chorus line for the third song and then recurs multiple times throughout the show. At different points ‘the shot’ represents: a single bullet in a dueller’s pistol, a shot of spirit, Hamilton’s ambition, the narrowness of the new nation’s path to survival and a nod to “Lose Yourself” by Eminem.

The room where it happens

Obviously, for all its richness and complexity, it cannot possibly convey the same historical detail as the 800-page book it is based on. Plus, it is historical fiction rather than history. And even when it is dealing with historical facts, its representation of them is frequently abstract rather than literal; as we have already mentioned no one in the 18th century rapped. There does seem to be a bit of a dispute about the interpretation of history it presents. I have not really studied this period in any detail, so mostly avoid that discussion. That said, I do want to say two things in its favour on that score.

First of all, it is commendably sophisticated in the way it thinks about history. Indeed, at points it manages to deal with historiography as well as history. As it recounts past events it also comments on how they are remembered. Indeed, there are two tracks built around gaps in the documentary record. Both serve not only to acknowledge this uncertainty to the audience, but also illustrate important moments for characters.

 In addition, having worked in politics for a while – admittedly at a rather less elevated level than the characters in Hamilton – the depictions of politicians ring true. For example, Jefferson and Maddison gleefully throwing copies of the Reynolds Pamphlet into the audience, captures well the unsightly joy of a team of politicos realising their opponent has screwed up. I suspect this feeling of authenticity is why it seems to resonate so much with politicians.

There is also a substantive question underlying all the theatrics: Hamilton is a musical meditation on the place of personal ambition in politics. Miranda’s version of Alexander Hamilton is a pathological striver. This serves to make him into a great man but also a tragic figure.

The drive to distance himself from a childhood in St Kitts and Neves marinated in bereavement, humiliation and disaster propels him not only to travel all the way to New York, but to rise socially; it also imbues him with the desperate energy which makes him so charismatic; and ultimately it is what leads him to become a Founding Father: in a new nation, to command the ship of state, he first had to build it.

Yet Hamilton’s own sister-in-law explicitly likens him to Icarus: a figure whose non-stop ascent destroys him. Growing up amidst constant death and loss leaves him haunted and conditioned to expect not to survive. This fatalism in turn feeds into recklessness. He is wracked by survivors’ guilt and crushed by the weight of his own and others’ expectations; too harassed to ever be comfortable or content. His opponents are able to exploit these doubts and drive him to catastrophically bad decisions. These repeatedly put him in conflict with Aaron Burr – who is depicted as sharing Hamilton’s hunger for power but not his ideals – with disastrous results for them both.

The eye of the hurricane

In a celebrated lecture delivered in Munich in 1919, the great sociologist Max Weber, addressed an audience of students. He spoke to the backdrop of a world overturned by the First World War. People were rising up, empires were falling, and young, scrappy and hungry countries were being born. Like Hamilton and his drinking buddies singing “My Shot”, these students could be forgiven for thinking: “Don’t be shocked when your history book mentions me”. Therefore, Weber turned to poetry to instil realism in them:

I wish I could see what has become of those of you who now feel yourselves to be genuinely ‘principled’ politicians and who share in the intoxication signified by this revolution.

It would be nice if matters turned out in such a way that Shakespeare’s Sonnet 102 should hold true:

Our love was new, and then but in the spring,
When I was wont to greet it with my lays;
As Philomel in summer’s front doth sing,
And stops her pipe in growth of riper days.

But such is not the case. Not summer’s bloom lies ahead of us, but rather a polar night of icy darkness and hardness

What Miranda manages in Hamilton is to somehow turn Weber’s dictum that “politics is a strong and slow boring of hard boards” into a musical romp where the hope for the growth of riper days and the polar night of icy darkness and hardness both get their dues.

Bonus:

This version of Hamilton as sung by the Muppets is a pure joy

Lessons in being liberal from Mormons

Joking about religion too often leads to demands for censorship and threats of violence. The youngest of the world religions shows how to behave when you are the subject of a joke.

Stewart Lee is one of my favourite comedians yet I’ve never seen his stage show Jerry Springer: the opera. Having heard an interview in which Lee tried to defend lyrics about the Virgin Mary being “raped by an angel”; I concluded it wasn’t for me. I found the notion offensive and daft, and as a Christian I wasn’t prepared to tacitly endorse it.

What to this day I find strange is that there a small number of Christians who decided that because they didn’t like the idea, nobody else was allowed to. The woefully misnamed pressure group Christian Voice picketed theatres where the play was being performed and even went as far as threatening to picket the centres of a cancer charity if it accepted a donation from the show’s cast and crew.

We’ve of course seen worse than that in the name of prevent offence to religions. When the Birmingham Rep put on a play by a Sikh author about sexual abuse within her community, some of her co-religionists decided what was offensive was not the notion that sexual abuse was happening but that (sacrilegiously) it might be depicted happening in a temple. And that’s not to mention the global howls of often violent rage that have met the Satanic Verses, the Danish cartoons of Muhammed and the Innocence of Muslims video.

Now it should go without saying that these acts of violence and bullying are the work of a minority of believers and have met abundant resistance from their fellow believers (including yours truly). However, they remain deeply depressing.

That’s what makes the way the Church of the Latter Day Saints (aka the Mormons) has reacted to smash hit musical the Book of Mormon all the more heartening.

“Book of Mormon” is by no means an attack on Mormonism. The way Mormons are portrayed is generally affectionate. It avoids the lazy jokes about polygamy that tend to define humour about the Church even though it has condemned the practice for 70% of its history and that in the present day is almost certainly more prevalent among Christians and Muslims than Mormons. And the play ultimately (sort of) winds up concluding that religion is valuable.

However, if they were to choose to be offended by it, there would be plenty in “Book of Mormon” for actual Mormons to object to. There are big helpings of the kind of outrageous humour you’d expect from Trey Parker and Matt Stone, the creators of South Park. And if it is affectionate towards Mormonism that can manifest itself in the form of gently going for the faith’s jugular. There is a running joke about the implausibility of the idea that having discovered a holy book on ancient golden plates, Joseph Smith would neglect to ever show them to anyone. And there are swipes at the Church’s exclusion of black people from active membership till the late 1970s.

Nonetheless the Church seems to have made a concerted effort to get the joke:

The response of The Church of Jesus Christ of Latter-day Saints to the musical has been described as “measured”.[67] The church released an official response to inquiries regarding the musical, stating, “The production may attempt to entertain audiences for an evening, but the Book of Mormon as a volume of scripture will change people’s lives forever by bringing them closer to Christ.”[68]Michael Otterson, the head of Public Affairs for the church, followed in April 2011 with measured criticism. “Of course, parody isn’t reality, and it’s the very distortion that makes it appealing and often funny. The danger is not when people laugh but when they take it seriously—if they leave a theater believing that Mormons really do live in some kind of a surreal world of self-deception and illusion”, Otterson wrote, outlining various humanitarian efforts achieved by Mormon missionaries in Africa in recent years.[69][70]

Stone and Parker were unsurprised by this response:

“The official church response was something along the lines of ‘The Book of Mormon the musical might entertain you for a night, but the Book of Mormon,’—the book as scripture—’will change your life through Jesus.’ Which we actually completely agree with. The Mormon church’s response to this musical is almost like our Q.E.D. at the end of it. That’s a cool, American response to a ribbing—a big musical that’s done in their name. Before the church responded, a lot of people would ask us, ‘Are you afraid of what the church would say?’ And Trey and I were like, ‘They’re going to be cool.’ And they were like, ‘No, they’re not. There are going to be protests.’ And we were like, ‘Nope, they’re going to be cool.’ We weren’t that surprised by the church’s response. We had faith in them.”[10]

The LDS Church has advertised in the playbills at many of the musical’s venues (including Louisville, Los Angeles, Boston, Chicago, Cleveland, Cincinnati, Columbus, Dallas, Des Moines, Detroit, Durham, Hartford, Houston, Minneapolis, Pittsburgh, Philadelphia, Portland, Providence, San Diego, San Francisco, Seattle, St. Louis, Ottawa, Toronto, London, Atlanta, and Washington, DC) to encourage attendees to learn more about the Book of Mormon, with phrases like “the book is always better.” and “you’ve seen the play, now read the book.”[71]

Mormons themselves have had varying responses to the musical. Richard Bushman, professor of Mormon studies, said of the musical, “Mormons experience the show like looking at themselves in a fun-house mirror. The reflection is hilarious but not really you. The nose is yours but swollen out of proportion.”[72] Bushman said that the musical was not meant to explain Mormon belief, and that many of the ideas in Elder Price’s “I Believe” (like God living on a planet called Kolob), though having some roots in Mormon belief, are not doctrinally accurate.[72][73]

The Church highlighted one conversion story by the musical in its semi-official Deseret News.[74]

A single conversion might not burst heaven open but it is probably more than the number of souls that were won for God by the hissy fit over Jerry Springer the Opera. And the violence over the Muhammad cartoons and the Innocence of Muslims almost certainly reinforced rather than challenged  prejudices about Muslims.

What is more, there is something disingenuous about religious believers who first insist on having a say in public debate but become angry when others have something to say about the,. Make no mistake we are combatants in the battle of ideas, we do not have and do not deserve immunity, and we should expect to be hit with a variety of weapons including satire.

I am aware that the paragraph above sounds rather combative but I do actually think that satire has a lot to offer religions. An abrasive approach can force you to face things you would otherwise massage over. And comedy is given to surreality, which is helpful when dealing with the somewhat mind-bending aspects of religion. For a musical with abundant jokes about having sex with frogs, the Book of Mormon has plenty to say about how literally one needs to believe a religion for it to be meaningful and about the pitfalls of preaching to those less fortunate than oneself.

So while the Mormons don’t exactly have an unblemished record of supporting personal freedom, on this matter I take my hat off to them.