On the Song Prince Hal’s Dirge: Confidence, Reformation, and the Politics of Self-Making

Note: This short essay takes Loudon Wainwright III’s song “Prince Hal’s Dirge” as a lens through which to revisit Shakespeare’s Prince Hal in Henry IV, focusing on the idea of self-fashioning across time. It reads Hal’s apparent debauchery and later reform not simply as moral transformation, but as a theory of confidence—either consciously staged, in Shakespeare’s version, or more instinctively internalized in Wainwright’s. Moving between text and song, the piece explores how both versions hinge on the same underlying question: what kind of inner structure allows a self to pass through disorder, delay, and social misreading without collapsing, and to reconstitute itself as effective action when the moment arrives.

Epigraph:

Take me to the ale house
Take me to the whorehouse.
If I vomit, keep me off of my back.

Loudon Wainwright

This piece takes as its source the song “Prince Hal’s Dirge” by Loudon Wainwright III, itself based on Shakespeare’s character Prince Hal from Henry IV. The figure of Hal is one of Shakespeare’s most carefully constructed political selves: a young man who deliberately inhabits disorder in order to make his eventual reformation into kingship appear all the more legitimate, even necessary.

In Henry IV, Hal openly announces this strategy to Falstaff and the other tavern companions:

I know you all, and will awhile uphold
The unyoked humor of your idleness.
Yet herein will I imitate the sun,
Who doth permit the base contagious clouds
To smother up his beauty from the world,
That, when he please again to be himself,
Being wanted, he may be more wondered at
By breaking through the foul and ugly mists
Of vapors that did seem to strangle him.

And again:

So when this loose behavior I throw off
And pay the debt I never promised,
By how much better that my word I am,
By so much shall I falsify men’s hopes;
And, like bright metal on a sullen ground,
My reformation, glitt’ring o’er my fault,
Shall show more goodly and attract more eyes
Than that which hath no foil to set it off.
I’ll so offend to make offense a skill,
Redeeming time when men think least I will.

Hal’s logic is explicit: he will cultivate disorder as a kind of aesthetic and political foil. His apparent immersion in low company is not failure but strategy. Falstaff and the tavern world become, in effect, instruments in the staging of legitimacy.

Paraphrased, Hal is saying: I will live among you for a time, but only in order to abandon you later in a way that maximizes my transformation into kingship. He is a political animal who understands reputation as something staged across time.

Loudon Wainwright III’s “Prince Hal’s Dirge” takes up this same figure, but shifts the emphasis in a revealing way. Wainwright—still best known to many for novelty songs like “Dead Skunk,” though his broader body of work is far more substantial—reimagines Hal less as calculating strategist and more as self-contained performer of confidence within disorder.

The song opens in full immersion in debauchery:

Give me a capon
And some roguish companion,
A wench and a bottle of sack.
Take me to the ale house
Take me to the whorehouse.
If I vomit, keep me off of my back.

Here Hal is not yet strategy, but appetite. The political mask is absent; what remains is the world of consumption, drink, sex, and collapse.

But Wainwright then pivots:

My father, he thinks I’m a good for nothing
that I won’t amount to much.
But he’s not aware of my secret weapon.
I can count on myself in the clutch.

This is the key transformation. Shakespeare’s Hal is self-consciously future-oriented: he plans his reformation as spectacle. Wainwright’s Hal, by contrast, carries an interiorized assurance that he will simply “come through.” The emphasis shifts from calculation to instinctive resilience.

This continues in the song’s martial register:

Show me a breach,
I’ll once more unto it.
I’ll be ready for action any day.
I’ll straighten up, and fly most righteous.
In a fracas, I’ll be right in the fray.
I can drink you under twenty-five tables,
Fight and be a ladies man.
But all this will change,
When I’m good and ready,
To become the king of this land.

The phrase “any day” is doing important work here. It carries the rhetoric of readiness without commitment to timing. It suggests immediacy while quietly deferring it indefinitely. The transformation is always available, never enacted.

What emerges is a different psychological structure from Shakespeare’s original. Shakespeare gives us a political actor who consciously engineers perception over time. Wainwright gives us a man who believes in a durable inner core of competence—someone who can be disordered without being undone.

And yet both versions converge on the same underlying mechanism: confidence as political force. Whether staged (Shakespeare) or internalized (Wainwright), Hal’s power rests on the belief that identity can survive its own contradictions and ultimately reorganize them into legitimacy.

Singing “Prince Hal’s Dirge” before work, I find myself struck less by the irony of Hal’s transformation than by the necessity of something like an unbreakable interior core—something sealed enough to survive fluctuation, failure, and delay, but still flexible enough to return to action when required.

That, ultimately, is what both Shakespeare and Wainwright are circling: not morality, not reform, but the strange political psychology of self-belief under time pressure.

Dedication:

For my father, the biggest Shakespeare lover I know.

Note: If you liked this piece, you may also like the pieces below which also take up various literary works.

The Night of Fucking Adam

Note: This piece is part of an informal series of essays and stories about nights out in Japan that begin innocently enough and gradually drift into something closer to accidental anthropology. The settings vary—Kyoto bars, Osaka clubs, late-night taxis, shotengai corridors—but the structure is often the same: a few friends meet for drinks, the evening unfolds without much planning, and somewhere along the way the ordinary rules of social behavior begin to loosen.

The events described here took place during a long evening wandering through Osaka, eventually ending in the nightclub district of Shinsaibashi. Like many such nights, it contained a mixture of small cultural misunderstandings, unexpected friendships, minor chaos, and the strange solidarity that sometimes develops among strangers in bars after midnight.

The character known here as “Adam” was a young British traveler we met that evening and never saw again. The nickname “Fucking Adam” reflects the affectionate exasperation with which the phrase was used throughout the night rather than any serious judgment about the person himself. Anyone who has spent time traveling, drinking in unfamiliar cities, or navigating the unpredictable social ecosystems of late-night nightlife will likely recognize the type.

The intention of the piece is not to document a perfectly accurate timeline of events—after fifteen or so drinks spread across many hours, accuracy becomes a flexible concept—but rather to capture the texture of a particular kind of night: the slow drift from casual afternoon drinks into the surreal territory that sometimes appears around two or three in the morning when strangers collide and small incidents escalate into memorable stories.

In that sense, Adam becomes less an individual than a type. Every city has them. Every traveler eventually meets one. Occasionally, if the night runs long enough, we become one ourselves.

Epigraph:

“A ruinous eyesore, oh what is a mind for?
Just a knife in a lake, just an arrow in space.”
—The Swans

We met around four in the afternoon near Osaka Station, the three of us: Philip, Jack, and me. The plan, such as it was, was simple—have a few drinks and see where the night took us. Osaka is good for that. The city doesn’t require much in the way of planning. If you just start walking and follow the lights, something eventually happens.

Our first stop was a subterranean craft beer joint somewhere beneath the station complex. One of those places down a set of anonymous stairs where the ceiling is low, the taps are numerous, and everyone looks faintly conspiratorial, like they’ve all agreed to drink underground together.

We had a couple rounds there and then drifted through the shotengai behind the Hilton. Early evening shoppers were moving through with that unhurried Osaka pace. Nothing felt like the beginning of a legendary night. It just felt like a pleasant afternoon.

From there we crossed over to a classic American hamburger joint opposite the station. Vinyl booths, neon beer signs, and a bartender who had tattoos running down both forearms like vines. American rock played softly in the background. It felt like a movie set version of America dropped into central Osaka.

We ate burgers, drank more beer, and talked about absolutely nothing of consequence.

At some point Philip announced that what he really wanted that night was to go to a middle-aged club. To be clear, Philip was not shy about his intentions. He was, as he put it, “looking for MILFs.”

So we took a taxi down to Shinsaibashi.

The middle-aged club, unfortunately, was closed. It was only about eight and apparently the MILF scene doesn’t really get going until later.

So we did what you do in that situation: we wandered.

For the next four and a half hours we drifted around Shinsaibashi, moving from bar to bar in that loose, happy way nights sometimes unfold. By midnight we had covered a lot of territory. Between the three of us we had consumed something like fifteen drinks over thirteen hours. And yet only Philip seemed even remotely affected by them.

Around 1:30 we arrived at Sam and Dave’s, a legendary dive of a nightclub tucked into the chaos of Shinsaibashi. The security guy at the door looked us over and shrugged.

“Maybe dead now,” he said. “But gets good later.”

Inside it was a haze of smoke and terrible techno beats pounding from the speakers. The crowd was an odd mixture of people who were extremely drunk and people who appeared to be completely sober and studying the situation with curiosity. It was cooking by one-thirty.

Somewhere along the way we met a jovial twenty-year-old British guy named Adam.

Adam and Jack bonded almost immediately. They were trading insults in that cheerful British way—“you tosser,” “you old wanker,” that sort of thing—and it seemed harmless enough.

Meanwhile a group of Filipino girls had arrived, one of whom—Beverly—was extremely drunk and getting progressively more chaotic. Her friends were trying, without much success, to keep things under control.

At this moment Philip stepped in.

Philip has a well-developed instinct for white-knighting in situations where white-knighting is absolutely not required. He began talking to Beverly, which quickly escalated into something resembling a full-scale courtship right there on the dance floor.

Meanwhile Jack and Adam had begun dancing.

The problem was that they gradually migrated off the dance floor and onto a small raised stage that contained a drum kit and various musical equipment.

Within seconds drums were tipping over. Tables were sliding. A cymbal crashed onto the floor.

Security arrived immediately.

They pushed Jack aside and dragged Adam feet-first off the stage and into what appeared to be a small holding room behind the bar where, judging by the noises coming out of it, Adam was receiving a fairly vigorous beating.

Things deteriorated quickly after that.

Philip decided to treat everyone to Irish car bombs. Unfortunately the bartender had no idea how to make one, so Philip instructed him. The Guinness component somehow disappeared from the process and we ended up with small glasses of Baileys and Jameson.

Adam drank one.

At this point Adam completely lost his mind. He began loudly explaining how terrible the UK was, how he wanted to die, how the American guy earlier had stolen the chesty nurse he loved, and a variety of other philosophical positions.

Security eventually threw us out with minimal ceremony.

Outside the situation became even stranger.

Philip was pouring champagne into Beverly’s mouth near the elevator while her increasingly frantic friends asked me if he was a good person. Jack was trying to figure out where Adam was staying so he could get him into a taxi.

Adam responded by pushing Jack into a decorative pond.

Then he began throwing a water bottle at him like he was Bob Gibson pitching in the World Series.

At this point it was around five in the morning.

Philip abruptly announced he was leaving to meet some Brazilians. Adam remained in the pond shouting curses about our mothers. Jack climbed out, soaking wet.

We left.

Mackenzie took a taxi back to his hotel by the river. I caught the first train home from Shinsaibashi as the sun was coming up, completely exhausted.

And that was the night of Fucking Adam.

We never saw him again.

Dedication:

For Fucking Adams everywhere.
Long may you burn.

Note: if you like this essay, you may also like the essay below. It covers a similar slice of nightlife, this time in Kyoto.