The play draws on two distinct sources. The original is "The Story of Epitia", a story from Cinthio's Gli Hecatommithi, first published in 1565.[5] Shakespeare was familiar with this book as it contains the original source for Shakespeare's Othello. Cinthio also published the same story in a play version with some small differences, of which Shakespeare may or may not have been aware. The original story is an unmitigated tragedy in that Isabella's counterpart is forced to sleep with Angelo's counterpart, and her brother is still killed.
A 1793 painting by William Hamilton of Isabella appealing to AngeloThe other main source for the play is George Whetstone's 1578 lengthy two-part closet drama Promos and Cassandra, which itself is sourced from Cinthio. Whetstone adapted Cinthio's story by adding the comic elements and the bed and head tricks.[5]: 20
The title of the play appears as a line of dialogue:
An Angelo for Claudio, death for death: Haste still paies haste, and leasure, answers leasure; Like doth quit like, and Measure still for Measure:
— William Shakespeare, Measure for Measure, act V, scene i
It is generally understood to be a biblical reference to the Sermon on the Mount from Matthew 7:[6]
For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.
— Gospel of Matthew, Chapter 7, Verse 2
Peter Meilaender has argued that Measure for Measure is largely based on biblical references, focusing on the themes of sin, restraint, mercy, and rebirth.[7] Amongst such Gospel comparisons,[8][9] the Gospel of Matthew has been viewed as a source.
A 2016 essay by the literary critic Giuseppe Leone analyses parallels between the episode of Claudio's supposed beheading and that of John the Baptist, as narrated in Matthew 14:1–12. In particular, Leone argues that in Shakespeare's treatment of the perpetrator's demand for Claudio's head there is an expression of Angelo's pleasure in his power to have his will enacted, and to reap satisfaction from that power through the tangible token: He orders the severed head be brought "for my better satisfaction". The demand for the Baptist's head from Herodias, through her daughter, fulfils a similar function. Herod Antipas' public oath of providing Herodias' daughter with whatever she demanded ensured the Baptist's execution, without necessitating the production of his remains. In Leone's view, his stepdaughter's demand, "Give me here John Baptist's head on a platter" serves the same purpose of allowing for self-satisfied gloating in power over others. Neither of the source texts, from Cinthio and Whetstone, have anything similar. The executed victim in those works is ordered to be sent to the sister, without either of the perpetrators, Iuriste and Promos, showing any interest in obtaining or viewing the remains. Their satisfaction comes solely from their mistreatment of the sister. For Leone, this divergence from Measure's literary precursors and its concurrence with the Gospel text, constructs a strong case for Matthew's Gospel as a source.[10]
