Let two persons join in the same scheme to ridicule a third, and either take advantage of, or invent, some story for that purpose, and mimicry will have already produced a sort of rude comedy. It becomes an inviting treat to the populace, and gains an additional zest and burlesque by following the already established plan of tragedy; and the first man of genius who seizes the idea, and reduces it into form,—into a work of art,—by metre and music, is the Aristophanes of the country.
How just this account is will appear from the fact that in the first or old comedy of the Athenians, most of the 'dramatis personæ' were living characters introduced under their own names; and no doubt, their ordinary dress, manner, person and voice were closely mimicked. In less favourable states of society, as that of England in the middle ages, the beginnings of comedy would be constantly taking place from the mimics and satirical minstrels; but from want of fixed abode, popular government, and the successive attendance of the same auditors, it would still remain in embryo. I shall, perhaps, have occasion to observe that this remark is not without importance in explaining the essential differences of the modern and ancient theatres.
Phænomena, similar to those which accompanied the origin of tragedy and comedy among the Greeks, would take place among the Romans much more slowly, and the drama would, in any case, have much longer remained in its first irregular form from the character of the people, their continual engagements in wars of conquest, the nature of their government, and their rapidly increasing empire. But, however this might have been, the conquest of Greece precluded both the process and the necessity of it; and the Roman stage at once presented imitations or translations of the Greek drama. This continued till the perfect establishment of Christianity. Some attempts, indeed, were made to adapt the persons of Scriptural or ecclesiastical history to the drama; and sacred plays, it is probable, were not unknown in Constantinople under the emperors of the East. The first of the kind is, I believe, the only one preserved,—namely, the {Greek (transliterated): Christos Paschon}, or "Christ in his sufferings," by Gregory Nazianzen,—possibly written in consequence of the prohibition of profane literature to the Christians by the apostate Julian. {1} In the West, however, the enslaved and debauched Roman world became too barbarous for any theatrical exhibitions more refined than those of pageants and chariot-races; while the spirit of Christianity, which in its most corrupt form still breathed general humanity, whenever controversies of faith were not concerned, had done away the cruel combats of the gladiators, and the loss of the distant provinces prevented the possibility of exhibiting the engagements of wild beasts.
I pass, therefore, at once to the feudal ages which soon succeeded, confining my observation to this country; though, indeed, the same remark with very few alterations will apply to all the other states, into which the great empire was broken. Ages of darkness succeeded;—not, indeed, the darkness of Russia or of the barbarous lands unconquered by Rome; for from the time of Honorius to the destruction of Constantinople and the consequent introduction of ancient literature into Europe, there was a continued succession of individual intellects;—the golden chain was never wholly broken, though the connecting links were often of baser metal. A dark cloud, like another sky, covered the entire cope of heaven,—but in this place it thinned away, and white stains of light showed a half eclipsed star behind it,—in that place it was rent asunder, and a star passed across the opening in all its brightness, and then vanished. Such stars exhibited themselves only; surrounding objects did not partake of their light. There were deep wells of knowledge, but no fertilizing rills and rivulets. For the drama, society was altogether a state of chaos, out of which it was, for a while at least, to proceed anew, as if there had been none before it.
And yet it is not undelightful to contemplate the eduction of good from evil. The ignorance of the great mass of our countrymen, was the efficient cause of the reproduction of the drama; and the preceding darkness and the returning light were alike necessary in order to the creation of a Shakspeare.
The drama re-commenced in England, as it first began in Greece, in religion. The people were not able to read,—the priesthood were unwilling that they should read; and yet their own interest compelled them not to leave the people wholly ignorant of the great events of sacred history. They did that, therefore, by scenic representations, which in after ages it has been attempted to do in Roman Catholic countries by pictures. They presented Mysteries, and often at great expense; and reliques of this system still remain in the south of Europe, and indeed throughout Italy, where at Christmas the convents and the great nobles rival each other in the scenic representation of the birth of Christ and its circumstances. I heard two instances mentioned to me at different times, one in Sicily and the other in Rome, of noble devotees, the ruin of whose fortunes was said to have commenced in the extravagant expense which had been incurred in presenting the 'præsepe' or manger. But these Mysteries, in order to answer their design, must not only be instructive, but entertaining; and as, when they became so, the people began to take pleasure in acting them themselves—in interloping,—(against which the priests seem to have fought hard and yet in vain) the most ludicrous images were mixed with the most awful personations; and whatever the subject might be, however sublime, however pathetic, yet the Vice and the Devil, who are the genuine antecessors of Harlequin and the Clown, were necessary component parts. I have myself a piece of this kind, which I transcribed a few years ago at Helmstadt, in Germany, on the education of Eve's children, in which after the fall and repentance of Adam, the offended Maker, as in proof of his reconciliation, condescends to visit them, and to catechise the children,—who with a noble contempt of chronology are all brought together from Abel to Noah. The good children say the ten Commandments, the Belief and the Lord's Prayer; but Cain and his rout, after he had received a box on the ear for not taking off his hat, and afterwards offering his left hand, is prompted by the devil so to blunder in the Lord's Prayer as to reverse the petitions and say it backward! {2}
Unaffectedly I declare I feel pain at repetitions like these, however innocent. As historical documents they are valuable; but I am sensible that what I can read with my eye with perfect innocence, I cannot without inward fear and misgivings pronounce with my tongue.
Let me, however, be acquitted of presumption if I say that I cannot agree with Mr. Malone, that our ancestors did not perceive the ludicrous in these things, or that they paid no separate attention to the serious and comic parts. Indeed his own statement contradicts it. For what purpose should the Vice leap upon the Devil's back and belabour him, but to produce this separate attention? The people laughed heartily, no doubt. Nor can I conceive any meaning attached to the words "separate attention," that is not fully answered by one part of an exhibition exciting seriousness or pity, and the other raising mirth and loud laughter. That they felt no impiety in the affair is most true. For it is the very essence of that system of Christian polytheism, which in all its essentials is now fully as gross in Spain, in Sicily and the south of Italy, as it ever was in England in the days of Henry VI.—(nay, more so; for a Wicliffe had then not appeared only, but scattered the good seed widely,) it is an essential part, I say, of that system to draw the mind wholly from its own inward whispers and quiet discriminations, and to habituate the conscience to pronounce sentence in every case according to the established verdicts of the church and the casuists. I have looked through volume after volume of the most approved casuists,—and still I find disquisitions whether this or that act is right, and under what circumstances, to a minuteness that makes reasoning ridiculous, and of a callous and unnatural immodesty, to which none but a monk could harden himself, who has been stripped of all the tender charities of life, yet is goaded on to make war against them by the unsubdued hauntings of our meaner nature, even as dogs are said to get the 'hydrophobia' from excessive thirst. I fully believe that our ancestors laughed as heartily, as their posterity do at Grimaldi;—and not having been told that they would be punished for laughing, they thought it very innocent;—and if their priests had left out murder in the catalogue of their prohibitions (as indeed they did under certain circumstances of heresy,) the greater part of them,—the moral instincts common to all men having been smothered and kept from development,—would have thought as little of murder. However this may be, the necessity of at once instructing and gratifying the people produced the great distinction between the Greek and the English theatres;—for to this we must attribute the origin of tragi-comedy, or a representation of human events more lively, nearer the truth, and permitting a larger field of moral instruction, a more ample exhibition of the recesses of the human heart, under all the trials and circumstances that most concern us, than was known or guessed at by Æschylus, Sophocles, or Euripides;—and at the same time we learn to account for, and—relatively to the author—perceive the necessity of, the Fool or Clown or both, as the substitutes of the Vice and the Devil, which our ancestors had been so accustomed to see in every exhibition of the stage, that they could not feel any performance perfect without them. Even to this day in Italy, every opera—(even Metastasio obeyed the claim throughout)—must have six characters, generally two pairs of cross lovers, a tyrant and a confidant, or a father and two confidants, themselves lovers;—and when a new opera appears, it is the universal fashion to ask—which is the tyrant, which the lover? &c.
It is the especial honour of Christianity, that in its worst and most corrupted form it cannot wholly separate itself from morality;—whereas the other religions in their best form (I do not include Mohammedanism, which is only an anomalous corruption of Christianity, like Swedenborgianism,) have no connection with it. The very impersonation of moral evil under the name of Vice, facilitated all other impersonations; and hence we see that the Mysteries were succeeded by Moralities, or dialogues and plots of allegorical personages. Again, some character in real history had become so famous, so proverbial, as Nero for instance, that they were introduced instead of the moral quality, for which they were so noted;—and in this manner the stage was moving on to the absolute production of heroic and comic real characters, when the restoration of literature, followed by the ever-blessed Reformation, let in upon the kingdom not only new knowledge, but new motive. A useful rivalry commenced between the metropolis on the one hand, the residence, independently of the court and nobles, of the most active and stirring spirits who had not been regularly educated, or who, from mischance or otherwise, had forsaken the beaten track of preferment,—and the universities on the other. The latter prided themselves on their closer approximation to the ancient rules and ancient regularity—taking the theatre of Greece, or rather its dim reflection, the rhetorical tragedies of the poet Seneca, as a perfect ideal, without any critical collation of the times, origin, or circumstances;—whilst, in the mean time, the popular writers, who could not and would not abandon what they had found to delight their countrymen sincerely, and not merely from inquiries first put to the recollection of rules, and answered in the affirmative, as if it had been an arithmetical sum, did yet borrow from the scholars whatever they advantageously could, consistently with their own peculiar means of pleasing.
And here let me pause for a moment's contemplation of this interesting subject.
We call, for we see and feel, the swan and the dove both transcendantly beautiful. As absurd as it would be to institute a comparison between their separate claims to beauty from any abstract rule common to both, without reference to the life and being of the animals themselves,—or as if, having first seen the dove, we abstracted its outlines, gave them a false generalization, called them the principles or ideal of bird-beauty, and then proceeded to criticise the swan or the eagle;—not less absurd is it to pass judgment on the works of a poet on the mere ground that they have been called by the same class-name with the works of other poets in other times and circumstances, or on any ground, indeed, save that of their inappropriateness to their own end and being, their want of significance, as symbols or physiognomy.
O! few have there been among critics, who have followed with the eye of the imagination the imperishable yet ever wandering spirit of poetry through its various metempsychoses, and consequent metamorphoses;—or who have rejoiced in the light of clear perception at beholding with each new birth, with each rare 'avatar', the human race frame to itself a new body, by assimilating materials of nourishment out of its new circumstances, and work for itself new organs of power appropriate to the new sphere of its motion and activity!
I have before spoken of the Romance, or the language formed out of the decayed Roman and the Northern tongues; and comparing it with the Latin, we find it less perfect in simplicity and relation—the privileges of a language formed by the mere attraction of homogeneous parts;—but yet more rich, more expressive and various, as one formed by more obscure affinities out of a chaos of apparently heterogeneous atoms. As more than a metaphor,—as an analogy of this, I have named the true genuine modern poetry the romantic; and the works of Shakspeare are romantic poetry revealing itself in the drama. If the tragedies of Sophocles are in the strict sense of the word tragedies, and the comedies of Aristophanes comedies, we must emancipate ourselves from a false association arising from misapplied names, and find a new word for the plays of Shakspeare. For they are, in the ancient sense, neither tragedies nor comedies, nor both in one,—but a different 'genus', diverse in kind, and not merely different in degree. They may be called romantic dramas, or dramatic romances.
A deviation from the simple forms and unities of the ancient stage is an essential principle, and, of course, an appropriate excellence, of the romantic drama. For these unities were to a great extent the natural form of that which in its elements was homogeneous, and the representation of which was addressed pre-eminently to the outward senses;—and though the fable, the language and the characters appealed to the reason rather than to the mere understanding, inasmuch as they supposed an ideal state rather than referred to an existing reality,—yet it was a reason which was obliged to accommodate itself to the senses, and so far became a sort of more elevated understanding. On the other hand, the romantic poetry—the Shakspearian drama—appealed to the imagination rather than to the senses, and to the reason as contemplating our inward nature, and the workings of the passions in their most retired recesses. But the reason, as reason, is independent of time and space; it has nothing to do with them; and hence the certainties of reason have been called eternal truths. As for example—the endless properties of the circle:—what connection have they with this or that age, with this or that country?—The reason is aloof from time and space;—the imagination is an arbitrary controller over both;—and if only the poet have such power of exciting our internal emotions as to make us present to the scene in imagination chiefly, he acquires the right and privilege of using time and space as they exist in imagination, and obedient only to the laws by which the imagination itself acts. These laws it will be my object and aim to point out as the examples occur, which illustrate them. But here let me remark what can never be too often reflected on by all who would intelligently study the works either of the Athenian dramatists, or of Shakspeare, that the very essence of the former consists in the sternest separation of the diverse in kind and the disparate in the degree, whilst the latter delights in interlacing by a rainbow-like transfusion of hues the one with the other.
And here it will be necessary to say a few words on the stage and on stage-illusion.
A theatre, in the widest sense of the word, is the general term for all places of amusement through the ear or eye, in which men assemble in order to be amused by some entertainment presented to all at the same time and in common. Thus, an old Puritan divine says:—"Those who attend public worship and sermons only to amuse themselves, make a theatre of the church, and turn God's house into the devil's. 'Theatra ædes diabololatricæ'." The most important and dignified species of this genus is, doubtless, the stage, ('res theatralis histrionica'), which, in addition to the generic definition above given, may be characterized in its idea, or according to what it does, or ought to, aim at, as a combination of several or of all the fine arts in an harmonious whole, having a distinct end of its own, to which the peculiar end of each of the component arts, taken separately, is made subordinate and subservient,—that, namely, of imitating reality—whether external things, actions, or passions—under a semblance of reality. Thus, Claude imitates a landscape at sunset, but only as a picture; while a forest-scene is not presented to the spectators as a picture, but as a forest; and though, in the full sense of the word, we are no more deceived by the one than by the other, yet are our feelings very differently affected; and the pleasure derived from the one is not composed of the same elements as that afforded by the other, even on the supposition that the 'quantum' of both were equal. In the former, a picture, it is a condition of all genuine delight that we should not be deceived; in the latter, stage-scenery, (inasmuch as its principal end is not in or for itself, as is the case in a picture, but to be an assistance and means to an end out of itself) its very purpose is to produce as much illusion as its nature permits. These, and all other stage presentations, are to produce a sort of temporary half-faith, which the spectator encourages in himself and supports by a voluntary contribution on his own part, because he knows that it is at all times in his power to see the thing as it really is. I have often observed that little children are actually deceived by stage-scenery, never by pictures; though even these produce an effect on their impressible minds, which they do not on the minds of adults. The child, if strongly impressed, does not indeed positively think the picture to be the reality; but yet he does not think the contrary. As Sir George Beaumont was shewing me a very fine engraving from Rubens, representing a storm at sea without any vessel or boat introduced, my litte boy, then about five years old, came dancing and singing into the room, and all at once (if I may so say) 'tumbled in' upon the print. He instantly started, stood silent and motionless, with the strongest expression, first of wonder and then of grief in his eyes and countenance, and at length said, "And where is the ship? But that is sunk, and the men are all drowned!" still keeping his eyes fixed on the print. Now what pictures are to little children, stage-illusion is to men, provided they retain any part of the child's sensibility; except, that in the latter instance, the suspension of the act of comparison, which permits this sort of negative belief, is somewhat more assisted by the will, than in that of a child respecting a picture.
The true stage-illusion in this and in all other things consists—not in the mind's judging it to be a forest, but, in its remission of the judgment that it is not a forest. And this subject of stage-illusion is so important, and so many practical errors and false criticisms may arise, and indeed have arisen, either from reasoning on it as actual delusion, (the strange notion, on which the French critics built up their theory, and on which the French poets justify the construction of their tragedies), or from denying it altogether, (which seems the end of Dr. Johnson's reasoning, and which, as extremes meet, would lead to the very same consequences, by excluding whatever would not be judged probable by us in our coolest state of feeling, with all our faculties in even balance), that these few remarks will, I hope, be pardoned, if they should serve either to explain or to illustrate the point. For not only are we never absolutely deluded—or any thing like it, but the attempt to cause the highest delusion possible to beings in their senses sitting in a theatre, is a gross fault, incident only to low minds, which, feeling that they cannot affect the heart or head permanently, endeavour to call forth the momentary affections. There ought never to be more pain than is compatible with co-existing pleasure, and to be amply repaid by thought.
Shakspeare found the infant stage demanding an intermixture of ludicrous character as imperiously as that of Greece did the chorus, and high language accordant. And there are many advantages in this;—a greater assimilation to nature, a greater scope of power, more truths, and more feelings;-the effects of contrast, as in Lear and the Fool; and especially this, that the true language of passion becomes sufficiently elevated by your having previously heard, in the same piece, the lighter conversation of men under no strong emotion. The very nakedness of the stage, too, was advantageous,—for the drama thence became something between recitation and a re-presentation; and the absence or paucity of scenes allowed a freedom from the laws of unity of place and unity of time, the observance of which must either confine the drama to as few subjects as may be counted on the fingers, or involve gross improbabilities, far more striking than the violation would have caused. Thence, also, was precluded the danger of a false ideal,—of aiming at more than what is possible on the whole. What play of the ancients, with reference to their ideal, does not hold out more glaring absurdities than any in Shakspeare? On the Greek plan a man could more easily be a poet than a dramatist; upon our plan more easily a dramatist than a poet.
{Footnote 1: A. D. 363. But I believe the prevailing opinion amongst scholars now is, that the {Greek: Christos Paschon} is not genuine. Ed.}
{Footnote 2: See vol. i. p. 76, where this is told more at length and attributed to Hans Sachs. Ed.}
Unaccustomed to address such an audience, and having lost by a long interval of confinement the advantages of my former short schooling, I had miscalculated in my last Lecture the proportion of my matter to my time, and by bad economy and unskilful management, the several heads of my discourse failed in making the entire performance correspond with the promise publicly circulated in the weekly annunciation of the subjects, to be treated. It would indeed have been wiser in me, and perhaps better on the whole, if I had caused my Lectures to be announced only as continuations of the main subject. But if I be, as perforce I must be, gratified by the recollection of whatever has appeared to give you pleasure, I am conscious of something better, though less flattering, a sense of unfeigned gratitude for your forbearance with my defects. Like affectionate guardians, you see without disgust the awkwardness, and witness with sympathy the growing pains, of a youthful endeavour, and look forward with a hope, which is its own reward, to the contingent results of practice—to its intellectual maturity.
In my last address I defined poetry to be the art, or whatever better term our language may afford, of representing external nature and human thoughts, both relatively to human affections, so as to cause the production of as great immediate pleasure in each part, as is compatible with the largest possible sum of pleasure on the whole. Now this definition applies equally to painting and music as to poetry; and in truth the term poetry is alike applicable to all three. The vehicle alone constitutes the difference; and the term 'poetry' is rightly applied by eminence to measured words, only because the sphere of their action is far wider, the power of giving permanence to them much more certain, and incomparably greater the facility, by which men, not defective by nature or disease, may be enabled to derive habitual pleasure and instruction from them. On my mentioning these considerations to a painter of great genius, who had been, from a most honourable enthusiasm, extolling his own art, he was so struck with their truth, that he exclaimed, "I want no other arguments;—poetry, that is, verbal poetry, must be the greatest; all that proves final causes in the world, proves this; it would be shocking to think otherwise!"—And in truth, deeply, O! far more than words can express, as I venerate the Last Judgment and the Prophets of Michel Angelo Buonaroti,—yet the very pain which I repeatedly felt as I lost myself in gazing upon them, the painful consideration that their having been painted in 'fresco' was the sole cause that they had not been abandoned to all the accidents of a dangerous transportation to a distant capital, and that the same caprice, which made the Neapolitan soldiery destroy all the exquisite master-pieces on the walls of the church of the 'Trinitado Monte', after the retreat of their antagonist barbarians, might as easily have made vanish the rooms and open gallery of Raffael, and the yet more unapproachable wonders of the sublime Florentine in the Sixtine Chapel, forced upon my mind the reflection; How grateful the human race ought to be that the works of Euclid, Newton, Plato, Milton, Shakspeare, are not subjected to similar contingencies,—that they and their fellows, and the great, though inferior, peerage of undying intellect, are secured;—secured even from a second irruption of Goths and Vandals, in addition to many other safeguards, by the vast empire of English language, laws, and religion founded in America, through the overflow of the power and the virtue of my country;-and that now the great and certain works of genuine fame can only cease to act for mankind, when men themselves cease to be men, or when the planet on which they exist, shall have altered its relations, or have ceased to be. Lord Bacon, in the language of the gods, if I may use an Homeric phrase, has expressed a similar thought:—
Lastly, leaving the vulgar arguments, that by learning man excelleth man in that wherein man excelleth beasts; that by learning man ascendeth to the heavens and their motions, where in body he cannot come, and the like; let us conclude with the dignity and excellency of knowledge and learning in that whereunto man's nature doth most aspire, which is, immortality or continuance: for to this tendeth generation, and raising of houses and families; to this tend buildings, foundations, and monuments; to this tendeth the desire of memory, fame, and celebration, and in effect the strength of all other human desires. We see then how far the monuments of wit and learning are more durable than the monuments of power, or of the hands. For have not the verses of Homer continued twenty-five hundred years, or more, without the loss of a syllable or letter; during which time infinite palaces, temples, castles, cities, have been decayed and demolished? It is not possible to have the true pictures or statues of Cyrus, Alexander, Caesar; no, nor of the kings or great personages of much later years; for the originals cannot last, and the copies cannot but lose of the life and truth. But the images of men's wits and knowledges remain in books, exempted from the wrong of time, and capable of perpetual renovation. Neither are they fitly to be called images, because they generate still, and cast their seeds in the minds of others, provoking and causing infinite actions and opinions in succeeding ages: so that, if the invention of the ship was thought so noble, which carrieth riches and commodities from place to place, and consociateth the most remote regions in participation of their fruits; how much more are letters to be magnified, which, as ships pass through the vast seas of time, and make ages so distant to participate of the wisdom, illuminations, and inventions, the one of the other? {1}
But let us now consider what the drama should be. And first, it is not a copy, but an imitation, of nature. This is the universal principle of the fine arts. In all well laid out grounds what delight do we feel from that balance and antithesis of feelings and thoughts! How natural! we say;—but the very wonder that caused the exclamation, implies that we perceived art at the same moment. We catch the hint from nature itself. Whenever in mountains or cataracts we discover a likeness to any thing artificial which yet we know is not artificial—what pleasure! And so it is in appearances known to be artificial, which appear to be natural. This applies in due degrees, regulated by steady good sense, from a clump of trees to the Paradise Lost or Othello. It would be easy to apply it to painting and even, though with greater abstraction of thought, and by more subtle yet equally just analogies—to music. But this belongs to others;—suffice it that one great principle is common to all the fine arts,—a principle which probably is the condition of all consciousness, without which we should feel and imagine only by discontinuous moments, and be plants or brute animals instead of men;—I mean that ever-varying balance, or balancing, of images, notions, or feelings, conceived as in opposition to each other;—in short, the perception of identity and contrariety; the least degree of which constitutes likeness, the greatest absolute difference; but the infinite gradations between these two form all the play and all the interest of our intellectual and moral being, till it leads us to a feeling and an object more awful than it seems to me compatible with even the present subject to utter aloud, though I am most desirous to suggest it. For there alone are all things at once different and the same; there alone, as the principle of all things, does distinction exist unaided by division; there are will and reason, succession of time and unmoving eternity, infinite change and ineffable rest!—
We may divide a dramatic poet's characteristics before we enter into the component merits of any one work, and with reference only to those things which are to be the materials of all, into language, passion, and character; always bearing in mind that these must act and react on each other,—the language inspired by the passion, and the language and the passion modified and differenced by the character. To the production of the highest excellencies in these three, there are requisite in the mind of the author;—good sense; talent; sensibility; imagination;—and to the perfection of a work we should add two faculties of lesser importance, yet necessary for the ornaments and foliage of the column and the roof—fancy and a quick sense of beauty.
As to language;—it cannot be supposed that the poet should make his characters say all that they would, or that, his whole drama considered, each scene, or paragraph should be such as, on cool examination, we can conceive it likely that men in such situations would say, in that order, or with that perfection. And yet, according to my feelings, it is a very inferior kind of poetry, in which, as in the French tragedies, men are made to talk in a style which few indeed even of the wittiest can be supposed to converse in, and which both is, and on a moment's reflection appears to be, the natural produce of the hot-bed of vanity, namely, the closet of an author, who is actuated originally by a desire to excite surprise and wonderment at his own superiority to other men,—instead of having felt so deeply on certain subjects, or in consequence of certain imaginations, as to make it almost a necessity of his nature to seek for sympathy,—no doubt, with that honorable desire of permanent action which distinguishes genius.—Where then is the difference?—In this that each part should be proportionate, though the whole may be perhaps impossible. At all events, it should be compatible with sound sense and logic in the mind of the poet himself.
It is to be lamented that we judge of books by books, instead of referring what we read to our own experience. One great use of books is to make their contents a motive for observation. The German tragedies have in some respects been justly ridiculed. In them the dramatist often becomes a novelist in his directions to the actors, and thus degrades tragedy into pantomime. Yet still the consciousness of the poet's mind must be diffused over that of the reader or spectator; but he himself, according to his genius, elevates us, and by being always in keeping, prevents us from perceiving any strangeness, though we feel great exultation. Many different kinds of style may be admirable, both in different men, and in different parts of the same poem.
See the different language which strong feelings may justify in Shylock, and learn from Shakspeare's conduct of that character the terrible force of very plain and calm diction, when known to proceed from a resolved and impassioned man.
It is especially with reference to the drama, and its characteristics in any given nation, or at any particular period, that the dependence of genius on the public taste becomes a matter of the deepest importance. I do not mean that taste which springs merely from caprice or fashionable imitation, and which, in fact, genius can, and by degrees will, create for itself; but that which arises out of wide-grasping and heart-enrooted causes, which is epidemic, and in the very air that all breathe. This it is which kills, or withers, or corrupts. Socrates, indeed, might walk arm and arm with Hygeia, whilst pestilence, with a thousand furies running to and fro, and clashing against each other in a complexity and agglomeration of horrors, was shooting her darts of fire and venom all around him. Even such was Milton; yea, and such, in spite of all that has been babbled by his critics in pretended excuse for his damning, because for them too profound, excellencies,—such was Shakspeare. But alas! the exceptions prove the rule. For who will dare to force his way out of the crowd,—not of the mere vulgar,—but of the vain and banded aristocracy of intellect, and presume to join the almost supernatural beings that stand by themselves aloof?
Of this diseased epidemic influence there are two forms especially preclusive of tragic worth. The first is the necessary growth of a sense and love of the ludicrous, and a morbid sensibility of the assimilative power,—an inflammation produced by cold and weakness,—which in the boldest bursts of passion will lie in wait for a jeer at any phrase, that may have an accidental coincidence in the mere words with something base or trivial. For instance,—to express woods, not on a plain, but clothing a hill, which overlooks a valley, or dell, or river, or the sea,—the trees rising one above another, as the spectators in an ancient theatre,—I know no other word in our language, (bookish and pedantic terms out of the question,) but 'hanging' woods, the 'sylvæ superimpendentes' of Catullus {2}; yet let some wit call out in a slang tone,—"the gallows!" and a peal of laughter would damn the play. Hence it is that so many dull pieces have had a decent run, only because nothing unusual above, or absurd below, mediocrity furnished an occasion,—a spark for the explosive materials collected behind the orchestra. But it would take a volume of no ordinary size, however laconically the sense were expressed, if it were meant to instance the effects, and unfold all the causes, of this disposition upon the moral, intellectual, and even physical character of a people, with its influences on domestic life and individual deportment. A good document upon this subject would be the history of Paris society and of French, that is, Parisian, literature from the commencement of the latter half of the reign of Louis XIV. to that of Buonaparte, compared with the preceding philosophy and poetry even of Frenchmen themselves.
The second form, or more properly, perhaps, another distinct cause, of this diseased disposition is matter of exultation to the philanthropist and philosopher, and of regret to the poet, the painter, and the statuary alone, and to them only as poets, painters, and statuaries;—namely, the security, the comparative equability, and ever increasing sameness of human life. Men are now so seldom thrown into wild circumstances, and violences of excitement, that the language of such states, the laws of association of feeling with thought, the starts and strange far-flights of the assimilative power on the slightest and least obvious likeness presented by thoughts, words, or objects,—these are all judged of by authority, not by actual experience,—by what men have been accustomed to regard as symbols of these states, and not the natural symbols, or self-manifestations of them.
Even so it is in the language of man, and in that of nature. The sound 'sun', or the figures 's', 'u', 'n', are purely arbitrary modes of recalling the object, and for visual mere objects they are not only sufficient, but have infinite advantages from their very nothingness 'per se'. But the language of nature is a subordinate 'Logos', that was in the beginning, and was with the thing it represented, and was the thing it represented.
Now the language of Shakspeare, in his Lear for instance, is a something intermediate between these two; or rather it is the former blended with the latter,—the arbitrary, not merely recalling the cold notion of the thing, but expressing the reality of it, and, as arbitrary language is an heir-loom of the human race, being itself a part of that which it manifests. What shall I deduce from the preceding positions? Even this,—the appropriate, the never to be too much valued advantage of the theatre, if only the actors were what we know they have been,—a delightful, yet most effectual, remedy for this dead palsy of the public mind. What would appear mad or ludicrous in a book, when presented to the senses under the form of reality, and with the truth of nature, supplies a species of actual experience. This is indeed the special privilege of a great actor over a great poet. No part was ever played in perfection, but nature justified herself in the hearts of all her children, in what state soever they were, short of absolute moral exhaustion, or downright stupidity. There is no time given to ask questions or to pass judgments; we are taken by storm, and, though in the histrionic art many a clumsy counterfeit, by caricature of one or two features, may gain applause as a fine likeness, yet never was the very thing rejected as a counterfeit. O! when I think of the inexhaustible mine of virgin treasure in our Shakspeare, that I have been almost daily reading him since I was ten years old,—that the thirty intervening years have been unintermittingly and not fruitlessly employed in the study of the Greek, Latin, English, Italian, Spanish and German 'belle lettrists', and the last fifteen years in addition, far more intensely in the analysis of the laws of life and reason as they exist in man,—and that upon every step I have made forward in taste, in acquisition of facts from history or my own observation, and in knowledge of the different laws of being and their apparent exceptions, from accidental collision of disturbing forces,—that at every new accession of information, after every successful exercise of meditation, and every fresh presentation of experience, I have unfailingly discovered a proportionate increase of wisdom and intuition in Shakspeare;—when I know this, and know too, that by a conceivable and possible, though hardly to be expected, arrangement of the British theatres, not all, indeed, but a large, a very large, proportion of this indefinite all—(round which no comprehension has yet drawn the line of circumscription, so as to say to itself, 'I have seen the whole')—might be sent into the heads and hearts—into the very souls of the mass of mankind, to whom, except by this living comment and interpretation, it must remain for ever a sealed volume, a deep well without a wheel or a windlass;—it seems to me a pardonable enthusiasm to steal away from sober likelihood, and share in so rich a feast in the faery world of possibility! Yet even in the grave cheerfulness of a circumspect hope, much, very much, might be done; enough, assuredly, to furnish a kind and strenuous nature with ample motives for the attempt to effect what may be effected.
{Footnote: 'Advancement of Learning, book 1. 'sub fine.'}
{Footnote 2: Confestim Peneos adest, viridantia Tempe, Tempe, quae cingunt sylvae superimpendentes. 'Epith. Pel. et. Th.' 286.}
Clothed in radiant armour, and authorized by titles sure and manifold, as a poet, Shakspeare came forward to demand the throne of fame, as the dramatic poet of England. His excellencies compelled even his contemporaries to seat him on that throne, although there were giants in those days contending for the same honor. Hereafter I would fain endeavour to make out the title of the English drama as created by, and existing in, Shakspeare, and its right to the supremacy of dramatic excellence in general. But he had shown himself a poet, previously to his appearance as a dramatic poet; and had no Lear, no Othello, no Henry IV., no Twelfth Night ever appeared, we must have admitted that Shakspeare possessed the chief, if not every, requisite of a poet,—deep feeling and exquisite sense of beauty, both as exhibited to the eye in the combinations of form, and to the ear in sweet and appropriate melody; that these feelings were under the command of his own will; that in his very first productions he projected his mind out of his own particular being, and felt, and made others feel, on subjects no way connected with himself, except by force of contemplation and that sublime faculty by which a great mind becomes that, on which it meditates. To this must be added that affectionate love of nature and natural objects, without which no man could have observed so steadily, or painted so truly and passionately, the very minutest beauties of the external world:—
And the preceding description:—