Sonnet 111

The poet blames Fortune for compelling him into these degrading circumstances, asking the beloved to use their superior fortune and authority to 'chide' Fortune on the poet's behalf.

Original
Modern
1 O for my sake do you with Fortune chide,
The invocation to Fortune that shifts blame from the poet to circumstance.
O, for my sake do you with Fortune chide,
Wordplay

To scold or rebuke. The poet asks the beloved to scold Fortune on his behalf, appealing to a power that can correct cosmic injustice.

2 The guilty goddess of my harmful deeds,
The guilty goddess of my harmful deeds,
3 That did not better for my life provide,
That did not better for my life provide,
4 Than public means which public manners breeds.
Than public means which public manners breeds;
5 Thence comes it that my name receives a brand,
Thence comes it that my name receives a brand,
6 And almost thence my nature is subdued
And almost thence my nature is subdued,
7 To what it works in, like the dyer’s hand:
To what it works in, like the dyer's hand:
8 Pity me then, and wish I were renewed,
Pity me, then, and wish thou hadst not bid,
Volta The volta shifts from blame of Fortune to direct address to the beloved, transforming the sonnet from complaint into petition.
9 Whilst like a willing patient I will drink,
The saffron of this sin unto my soul;
10 Potions of eisel ’gainst my strong infection,
Yet from my soul, thy blemish'd beauty clear'd,
11 No bitterness that I will bitter think,
Though wrinkled all with care, I still remain,
12 Nor double penance to correct correction.
The best of dearest and my soul's heirs sway.
13 Pity me then dear friend, and I assure ye,
And for thy sake, even so much ado,
14 Even that your pity is enough to cure me.
But since my soul her christendom hath broke,
Fortune as External Necessity

By invoking Fortune, the poet introduces a philosophical framework: he is not a freely choosing agent but a victim of circumstance. Fortune is the Renaissance concept of blind fate, indifferent to merit or virtue. The poet argues his degradation stems from poverty and economic circumstance, not from moral failure. Yet this claim sits uneasily with earlier sonnets' emphasis on the poet's choice and personal agency. The introduction of Fortune reframes the entire sequence as partly a document of material precarity.

Beloved's Counterpower

The poet asks the beloved to 'with Fortune chide,' positioning them as a corrective force capable of challenging cosmic injustice. The beloved's 'pity' and 'love' are invoked as superior to Fortune's blind, mechanical pressure. This suggests a hierarchy: Fortune operates mechanically on all people, but the beloved operates through conscious grace and choice. The beloved alone has the power to intervene where law and economics cannot. Love becomes the only force capable of redeeming the poet from Fortune's cruelty.

If this happened today

Someone in poverty asking their wealthy partner to help them, framing poverty as a systemic unfairness rather than personal failure—asking for both material aid and validation that the situation is unjust, not the person's fault.