In Shakespeare’s play Henry IV, Part 1, Falstaff declares on more than one occasion, “I am a rogue.” Several exchanges between Falstaff, Henry V, and others like Hostess Quickly and Doll Tearsheet, see characters throwing the word “rogue” back and forth as both an insult and a badge of honor.

The term connects to a real form of slang underworld language known as rogue cant. Which was a secret, cryptic lexicon, spoken and understood only by criminals. Falstaff and his companions are the closest depictions of criminals in Shakespeare’s works. Their roguish behavior includes gathering at the Boar’s Head in Eastcheap to plan their crimes and divide their spoils. By choosing to use the word “rogue,” Shakespeare was deliberately connecting his characters to the real criminal underworld of 16th-century England that trafficked in this mysterious and coded language.

To introduce us to this rogue cant, and to help us unlock the hidden meanings of these words so that we can better understand the culture that produced them, we are excited to welcome Ari Friedlander back to the show.

Ari joins us today to take a closer look at rogue cant: where the words came from, how they were used, and what they reveal about Shakespeare’s world.

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When we think of King Arthur, many of us imagine medieval romance—knights in shining armor, enchanted swords, or chivalric quests. But for the Tudors, Arthur wasn’t just storybook material. In the 16th century, Arthurian legend was a political tool, a national symbol, and—for some—an actual piece of English history. From Henry VII naming his heir “Prince Arthur,” to Elizabeth I being welcomed at Kenilworth with Lady-of-the-Lake imagery, the Tudors used Arthurian myth to define their dynasty, elevate their authority, and shape the emerging idea of English nationalism.

This week, we’re exploring how Arthur, Merlin, and the world of Geoffrey of Monmouth were reinvented for a new age of politics, performance, and propaganda. Our guest, historian Andrew, walks us through royal pageants, literary allegory, and visual symbols that connected the Tudor monarchy to a heroic—and sometimes ominous—legendary past.

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In November 1621, two communities—Wampanoag and English—came together at the edge of Patuxet for a shared harvest meal. While today we call this moment “The First Thanksgiving,” the historical reality is far richer and more culturally complex than the simplified story many of us grew up hearing.

In this week’s episode, we explore this early moment of connection with Malissa Costa (Mashpee Wampanoag) and Richard Pickering (Plimoth Patuxet Museums). Together, they guide us through the world of the Wampanoag in the early 17th century—what they wore, how they prepared deerskin through traditional brain-tanning methods, how diplomacy often involved gift-giving, including venison, and what agricultural knowledge they shared with the English that ultimately saved lives.

Rather than a single act of generosity, the 1621 harvest feast emerges as a meeting point of two sophisticated cultures—each with its own traditions of giving thanks, diplomacy, and seasonal celebration. As we step into this history, we learn how deeply both communities valued gratitude, relationship, and the generosity of the land.

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