BOOK II.
SHAKESPEARE.—HIS WORK.—THE CULMINATING POINTS.
CHAPTER I.
The characteristic of men of genius of the first order is to produce each a peculiar model of man. All bestow on humanity its portrait,—some laughing, some weeping, others pensive. These last are the greatest. Plautus laughs, and gives to man Amphitryon; Rabelais laughs, and gives to man Gargantua; Cervantes laughs, and gives to man Don Quixote; Beaumarchais laughs, and gives to man Figaro; Molière weeps, and gives to man Alceste; Shakespeare dreams, and gives to man Hamlet; Æschylus meditates, and gives to man Prometheus. The others are great; Æschylus and Shakespeare are immense.
These portraits of humanity, left to humanity as a last farewell by those passers-by, the poets, are rarely flattered, always exact, striking likenesses. Vice, or folly, or virtue, is extracted from the soul and stamped on the visage. The tear congealed becomes a pearl; the smile petrified ends by looking like a menace; wrinkles are the furrows of wisdom; some frowns are tragic. This series of models of man is the permanent lesson for generations; each century adds in some figures,—sometimes done in full light and strong relief, like Macette, Célimène, Tartuffe, Turcaret, and the Nephew of Rameau; sometimes simple profiles, like Gil Bias, Manon Lescaut, Clarissa Harlowe, and Candide.
God creates by intuition; man creates by inspiration, strengthened by observation. This second creation, which is nothing else but divine action carried out by man, is what is called genius.
The poet stepping into the place of destiny; an invention of men and events so strange, so true to nature, and so masterly that certain religious sects hold it in horror as an encroachment upon Providence, and call the poet "the liar;" the conscience of man, taken in the act and placed in a medium which it combats, governs or transforms,—such is the drama. And there is in this something superior. This handling of the human soul seems a kind of equality with God,—equality, the mystery of which is explained when we reflect that God is within man. This equality is identity. Who is our conscience? He. And He counsels good acts. Who is our intelligence? He. And He inspires the chef-d'œuvre.
God may be there, but it removes nothing, as we have proved, from the sourness of critics; the greatest minds are those which are most brought into question. It even sometimes happens that true intellects attack genius; the inspired, strangely enough, do not recognize inspiration. Erasmus, Bayle, Scaliger, St. Evremond, Voltaire, many of the Fathers of the Church, whole families of philosophers, the whole School of Alexandria, Cicero, Horace, Lucian, Plutarch, Josephus, Dion Chrysostom, Dionysius of Halicarnassus, Philostratus, Metrodorus of Lampsacus, Plato, Pythagoras, have severally criticised Homer. In this enumeration we omit Zoïlus. Men who deny are not critics. Hatred is not intelligence. To insult is not to discuss. Zoïlus, Mævius, Cecchi, Green, Avellaneda, William Lauder, Visé, Fréron,—no cleansing of these names is possible. These men have wounded the human race through her men of genius; these wretched hands forever retain the colour of the mud that they have thrown.
And these men have not even either the sad renown that they seem to have acquired by right, or the whole quantity of shame that they have hoped for. One scarcely knows that they have existed. They are half forgotten,—a greater humiliation than to be wholly forgotten. With the exception of two or three among them who have become by-words of contempt, despicable owls, nailed up for an example, all these wretched names are unknown. An obscure notoriety follows their equivocal existence. Look at this Clement, who had called himself the "hypercritic," and whose profession it was to bite and denounce Diderot; he disappears, and is confounded, although born at Geneva, with Clement of Dijon, confessor to Mesdames; with David Clement, author of the "Bibliothèque Curieuse;" with Clement of Baize, Benedictine of St. Maur; and with Clement d'Ascain, Capuchin, definator and provincial of Béarn. What avails it him to have declared that the work of Diderot is but an "obscure verbiage," and to have died mad at Charenton, to be afterward submerged in four or five unknown Clements? In vain did Famien Strada rabidly attack Tacitus; one scarcely knows him now from Fabien Spada, called L'Epée de Bois, the jester of Sigismond Augustus. In vain did Cecchi vilify Dante; we are not certain whether his name was not Cecco. In vain did Green fasten on Shakespeare; he is now confounded with Greene. Avellaneda, the "enemy" of Cervantes, is perhaps Avellanedo. Lauder, the slanderer of Milton, is perhaps Leuder. The unknown De Visé, who tormented Molière, turns out to be a certain Donneau; he had surnamed himself De Visé, through a taste for nobility. Those men relied, in order to create for themselves a little éclat, on the greatness of those whom they outraged. But no, they have remained obscure. These poor insulters did not get their salary. Contempt has failed them. Let us pity them.
CHAPTER II.
Let us add that calumny loses its labour. Then what purpose can it serve? Not even an evil one. Do you know anything more useless than the sting which does not sting?
Better still. This sting is beneficial. In a given time it is found that calumny, envy, and hatred, thinking to labour against, have worked in aid of truth. Their insults bring fame, their blackening makes illustrious. They succeed only in mingling with glory an outcry which increases it.
Let us continue.
So, each of the men of genius tries on in his turn this immense human mask; and such is the strength of the soul which they cause to pass through the mysterious aperture of the eyes, that this look changes the mask, and, from terrible, makes it comic, then pensive, then grieved, then young and smiling, then decrepit, then sensual and gluttonous, then religious, then outrageous; and it is Cain, Job, Atreus, Ajax, Priam, Hecuba, Niobe, Clytemnestra, Nausicaa, Pistoclerus, Grumio, Davus, Pasicompsa, Chimène, Don Arias, Don Diego, Mudarra, Richard III., Lady Macbeth, Desdemona, Juliet, Romeo, Lear, Sancho Panza, Pantagruel, Panurge, Arnolphe, Dandin Sganarelle, Agnes, Rosine, Victorine, Basile, Almaviva, Cherubin, Manfred.
From the direct divine creation proceeds Adam, the prototype. From the indirect divine creation,—that is to say, from the human creation,—proceed other Adams, the types.
A type does not produce any man in particular; it cannot be exactly superposed upon any individual; it sums up and concentrates under one human form a whole family of characters and minds. A type is no abridgment; it is a condensation. It is not one, it is all Alcibiades is but Alcibiades, Petronius is but Petronius, Bassompierre is but Bassompierre, Buckingham is but Buckingham, Fronsac is but Fronsac, Lauzun is but Lauzun; but take Lauzun, Fronsac, Buckingham, Bassompierre, Petronius, and Alcibiades, and pound them in the mortar of imagination, and from that process you have a phantom more real than them all,—Don Juan. Take the usurers one by one; no one of them is that fierce merchant of Venice, crying, "Go, Tubal, fee me an officer, bespeak him a fortnight before; I will have the heart of him if he forfeit." Take all the usurers together; from the crowd of them comes a total,—Shylock. Sum up usury, you have Shylock. The metaphor of the people, who are never mistaken, confirms, without knowing it, the inventions of the poet; and while Shakespeare makes Shylock, it creates the gripe-all. Shylock is the Jewish bargaining. He is also Judaism; that is to say, his whole nation,—the high as well as the low, faith as well as fraud; and it is because he sums up a whole race, such as oppression has made it, that Shylock is great. Jews, even those of the Middle Ages, might with reason say that not one of them is Shylock. Men of pleasure may with reason say that not one of them is Don Juan. No leaf of the orange-tree when chewed gives the flavour of the orange, yet there is a deep affinity, an identity of roots, a sap rising from the same source, the sharing of the same subterraneous shadow before life. The fruit contains the mystery of the tree, and the type contains the mystery of the man. Hence the strange vitality of the type. For—and this is the prodigy—the type lives. If it were but an abstraction, men would not recognize it, and would allow this shadow to pass by. The tragedy termed classic makes larvæ; the drama creates types. A lesson which is a man; a myth with a human face so plastic that it looks at you, and that its look is a mirror; a parable which warns you; a symbol which cries out "Beware!" an idea which is nerve, muscle, and flesh, and which has a heart to love, bowels to suffer, eyes to weep, and teeth to devour or laugh, a psychical conception with the relief of actual fact, and which, if it bleeds, drops real blood,—that is the type. O power of true poetry! Types are beings. They breathe, palpitate, their steps are heard on the floor, they exist. They exist with an existence more intense than that of any creature thinking himself living there in the street. These phantoms have more density than man. There is in their essence that amount of eternity which belongs to chefs-d'œuvre, and which makes Trimalcion live, while M. Romieu is dead.
Types are cases foreseen by God; genius realizes them. It seems that God prefers to teach man a lesson through man, in order to inspire confidence. The poet is on the pavement of the living; he speaks to them nearer to their ear. Thence the efficacy of types. Man is a premise, the type the conclusion; God creates the phenomenon, genius puts a name on it; God creates the miser only, genius Harpagon; God creates the traitor only, genius makes Iago; God creates the coquette, genius makes Célimène; God creates the citizen only, genius makes Chrysale; God creates the king only, genius makes Grandgousier. Sometimes, at a given moment, the type proceeds complete from some unknown partnership of the mass of the people with a great natural comedian, involuntary and powerful realizer; the crowd is a mid-wife. In an epoch which bears at one of its extremities Talleyrand, and at another Chodruc-Duclos, springs up suddenly, in a flash of lightning, under the mysterious incubation of the theatre, that spectre, Robert Macaire.
Types go and come firmly in art and in Nature. They are the ideal realized. The good and the evil of man are in these figures. From each of them results, in the eyes of the thinker, a humanity.
As we have said before, so many types, so many Adams. The man of Homer, Achilles, is an Adam; from him comes the species of the slayers: the man of Æschylus, Prometheus, is an Adam; from him comes the race of the fighters: Shakespeare's man, Hamlet, is an Adam; to him belongs the family of the dreamers. Other Adams, created by poets, incarnate, this one passion, another duty, another reason, another conscience, another the fall, another the ascension. Prudence, drifting to trepidation, goes on from the old man Nestor to the old man Géronte. Love, drifting to appetite, goes on from Daphne to Lovelace. Beauty, entwined with the serpent, goes from Eve to Melusina. The types begin in Genesis, and a link of their chain passes through Restif de la Bretonne and Vadé. The lyric suits them, Billingsgate is not unbecoming to them. They speak in country dialects by the mouth of Gros-René; and in Homer they say to Minerva, holding them by the hair of the head: "What dost thou want with me, goddess?"
A surprising exception has been conceded to Dante. The man of Dante is Dante. Dante has, so to speak, created himself a second time in his poem. He is his own type; his Adam is himself. For the action of his poem he has sought out no one. He has only taken Virgil as supernumerary. Moreover, he made himself epic at once, without even giving himself the trouble to change his name. What he had to do was in fact simple,—to descend into hell and remount to heaven. What good was it to trouble himself for so little? He knocks gravely at the door of the infinite and says, "Open! I am Dante."
CHAPTER III.
Two marvellous Adams, we have just said, are the man of Æschylus, Prometheus, and the man of Shakespeare, Hamlet.
Prometheus is action. Hamlet is hesitation.
In Prometheus the obstacle is exterior; in Hamlet it is interior.
In Prometheus the will is securely nailed down by nails of brass and cannot get loose; besides, it has by its side two watchers,—Force and Power. In Hamlet the will is more tied down yet; it is bound by previous meditation,—the endless chain of the undecided. Try to get out of yourself if you can! What a Gordian knot is our revery! Slavery from within, that is slavery indeed. Scale this enclosure, "to dream!" escape, if you can, from this prison, "to love!" The only dungeon is that which walls conscience in. Prometheus, in order to be free, has but a bronze collar to break and a god to conquer; Hamlet must break and conquer himself. Prometheus can raise himself upright, if he only lifts a mountain; to raise himself up, Hamlet must lift his own thoughts. If Prometheus plucks the vulture from his breast, all is said; Hamlet must tear Hamlet from his breast. Prometheus and Hamlet are two naked livers; from one runs blood, from the other doubt.
We are in the habit of comparing Æschylus and Shakespeare by Orestes and Hamlet, these two tragedies being the same drama. Never in fact was a subject more identical. The learned mark an analogy between them; the impotent, who are also the ignorant, the envious, who are also the imbeciles, have the petty joy of thinking they establish a plagiarism. It is after all a possible field for erudition and for serious criticism. Hamlet walks behind Orestes, parricide through filial love. This easy comparison, rather superficial than deep, strikes us less than the mysterious confronting of those two enchained beings, Prometheus and Hamlet.
Let us not forget that the human mind, half divine as it is, creates from time to time superhuman works. These superhuman works of man are, moreover, more numerous than it is thought, for they entirely fill art. Out of poetry, where marvels abound, there is in music Beethoven, in sculpture Phidias, in architecture Piranesi, in painting Rembrandt, and in painting, architecture, and sculpture Michael Angelo. We pass many over, and not the least.
Prometheus and Hamlet are among those more than human works.
A kind of gigantic determination; the usual measure exceeded; greatness everywhere; that which astounds ordinary intellects demonstrated when necessary by the improbable; destiny, society, law, religion, brought to trial and judgment in the name of the Unknown, the abyss of the mysterious equilibrium; the event treated as a rôle played out, and, on occasion, hurled as a reproach against Fatality or Providence; passion, terrible personage, going and coming in man; the audacity and sometimes the insolence of reason; the haughty forms of a style at ease in all extremes, and at the same time a profound wisdom; the gentleness of the giant; the goodness of a softened monster; an ineffable dawn which cannot be accounted for and which lights up everything,—such are the signs of those supreme works. In certain poems there is starlight.
This light is in Æschylus and in Shakespeare.
CHAPTER IV.
Nothing can be more fiercely wild than Prometheus stretched on the Caucasus. It is gigantic tragedy. The old punishment that our ancient laws of torture call extension, and which Cartouche escaped because of a hernia, Prometheus undergoes it; only, the wooden horse is a mountain. What is his crime? Right. To characterize right as crime, and movement as rebellion, is the immemorial talent of tyrants. Prometheus has done on Olympus what Eve did in Eden,—he has taken a little knowledge. Jupiter, identical with Jehovah (Iovi, Iova), punishes this temerity,—the desire to live. The Eginetic traditions, which localize Jupiter, deprive him of the cosmic personality of the Jehovah of Genesis. The Greek Jupiter, bad son of a bad father, in rebellion against Saturn, who has himself been a rebel against Cœlus, is a parvenu. The Titans are a sort of elder branch, which has its legitimists, of whom Æschylus, the avenger of Prometheus, was one. Prometheus is right conquered. Jupiter has, as is always the case, consummated the usurpation of power by the punishment of right. Olympus claims the aid of Caucasus. Prometheus is fastened there to the carcan. There is the Titan, fallen, prostrate, nailed down. Mercury, the friend of everybody, comes to give him such counsel as follows generally the perpetration of coups d'état. Mercury is the type of cowardly intellect, of every possible vice, but of vice full of wit. Mercury, the god of vice, serves Jupiter the god of crime. This fawning in evil is still marked to-day by the veneration of the pickpocket for the assassin. There is something of that law in the arrival of the diplomatist behind the conqueror. The chefs-d'œuvre are immense in this, that they are eternally present to the deeds of humanity. Prometheus on the Caucasus, is Poland after 1772; France after 1815; the Revolution after Brumaire. Mercury speaks; Prometheus listens but little. Offers of amnesty miscarry when it is the victim who alone should have the right to grant pardon. Prometheus, though conquered, scorns Mercury standing proudly above him, and Jupiter standing above Mercury, and Destiny standing above Jupiter. Prometheus jests at the vulture which gnaws at him; he shrugs disdainfully his shoulders as much as his chain allows. What does he care for Jupiter, and what good is Mercury? There is no hold on this haughty sufferer. The scorching thunderbolt causes a smart, which is a constant call upon pride. Meanwhile tears flow around him, the earth despairs, the women-clouds (the fifty Oceanides), come to worship the Titan, the forests scream, wild beasts groan, winds howl, the waves sob, the elements moan, the world suffers in Prometheus; his carcan chokes universal life. An immense participation in the torture of the demigod seems to be henceforth the tragic delight of all Nature; anxiety for the future mingles with it: and what is to be done now? How are we to move? What will become of us? And in the vast whole of created beings, things, men, animals, plants, rocks, all turned toward the Caucasus, is felt this inexpressible anguish,—the liberator is enchained.
Hamlet, less of a giant and more of a man, is not less grand,—Hamlet, the appalling, the unaccountable, complete in incompleteness; all, in order to be nothing. He is prince and demagogue, sagacious and extravagant, profound and frivolous, man and neuter. He has but little faith in the sceptre, rails at the throne, has a student for his comrade, converses with any one passing by, argues with the first comer, understands the people, despises the mob, hates strength, suspects success, questions obscurity, and says "thou" to mystery. He gives to others maladies which he has not himself: his false madness inoculates his mistress with true madness. He is familiar with spectres and with comedians. He jests with the axe of Orestes in his hand. He talks of literature, recites verses, composes a theatrical criticism, plays with bones in a cemetery, dumbfounds his mother, avenges his father, and ends the wonderful drama of life and death by a gigantic point of interrogation. He terrifies and then disconcerts. Never has anything more overwhelming been dreamed. It is the parricide saying: "What do I know?"
Parricide? Let us pause on that word. Is Hamlet a parricide? Yes, and no. He confines himself to threatening his mother; but the threat is so fierce that the mother shudders. His words are like daggers. "What wilt thou do? Thou wilt not murder me? Help! help! ho!" And when she dies, Hamlet, without grieving for her, strikes Claudius with this tragic cry: "Follow my mother!" Hamlet is that sinister thing, the possible parricide.
In place of the northern ice which he has in his nature, let him have, like Orestes, southern fire in his veins, and he will kill his mother.
This drama is stern. In it truth doubts, sincerity lies. Nothing can be more immense, more subtile. In it man is the world, and the world is zero. Hamlet, even full of life, is not sure of his existence. In this tragedy, which is at the same time a philosophy, everything floats, hesitates, delays, staggers, becomes discomposed, scatters, and is dispersed. Thought is a cloud, will is a vapour, resolution is a crepuscule; the action blows each moment in an opposite direction; man is governed by the winds. Overwhelming and vertiginous work, in which is seen the depth of everything, in which thought oscillates only between the king murdered and Yorick buried, and in which what is best realized is royalty represented by a ghost, and mirth represented by a death's-head.
"Hamlet" is the chef-d'œuvre of the tragedy-dream.
CHAPTER V.
One of the probable causes of the feigned madness of Hamlet has not been up to the present time indicated by critics. It has been said, "Hamlet acts the madman to hide his thought, like Brutus." In fact, it is easy for apparent imbecility to hatch a great project; the supposed idiot can take aim deliberately. But the case of Brutus is not that of Hamlet. Hamlet acts the madman for his safety. Brutus screens his project, Hamlet his person. The manners of those tragic courts being known, from the moment that Hamlet, through the revelation of the ghost, is acquainted with the crime of Claudius, Hamlet is in danger. The superior historian within the poet is here manifested, and one feels the deep insight of Shakespeare into the ancient darkness of royalty. In the Middle Ages and in the Lower Empire, and even at earlier periods, woe unto him who found out a murder or a poisoning committed by a king! Ovid, according to Voltaire's conjecture, was exiled from Rome for having seen something shameful in the house of Augustus. To know that the king was an assassin was a State crime. When it pleased the prince not to have had a witness, it was a matter involving one's head to ignore everything. It was bad policy to have good eyes. A man suspected of suspicion was lost. He had but one refuge,—folly; to pass for "an innocent" He was despised, and that was all. Do you remember the advice that, in Æschylus, the Ocean gives to Prometheus: "To look a fool is the secret of the wise man." When the Chamberlain Hugolin found the iron spit with which Edrick the Vendee had empaled Edmond II., "he hastened to put on madness," says the Saxon Chronicle of 1016, and saved himself in that way. Heraclian of Nisibe, having discovered by chance that Rhinomete was a fratricide, had himself declared mad by the doctors, and succeeded in getting himself shut up for life in a cloister. He thus lived peaceably, growing old and waiting for death with a vacant stare. Hamlet runs the same peril, and has recourse to the same means. He gets himself declared mad like Heraclian, and puts on folly like Hugolin. This does not prevent the restless Claudius from twice making an effort to get rid of him,—in the middle of the drama by the axe or the dagger in England, and toward the conclusion by poison.
The same indication is again found in "King Lear;" the Earl of Gloster's son takes refuge also in apparent lunacy. There is in that a key to open and understand Shakespeare's thought. In the eyes of the philosophy of art, the feigned folly of Edgar throws light upon the feigned folly of Hamlet.
The Amleth of Belleforest is a magician; the Hamlet of Shakespeare is a philosopher. We just now spoke of the strange reality which characterizes poetical creations. There is no more striking example than this type,—Hamlet. Hamlet has nothing belonging to an abstraction about him. He has been at the University; he has the Danish rudeness softened by Italian politeness; he is small, plump, somewhat lymphatic; he fences well with the sword, but is soon out of breath. He does not care to drink too soon during the assault of arms with Laërtes,—probably for fear of producing perspiration. After having thus supplied his personage with real life, the poet can launch him into full ideal. There is ballast enough.
Other works of the human mind equal "Hamlet;" none surpasses it. The whole majesty of melancholy is in "Hamlet." An open sepulchre from which goes forth a drama,—this is colossal "Hamlet" is to our mind Shakespeare's chief work.
No figure among those that poets have created is more poignant and stirring. Doubt counselled by a ghost,—that is Hamlet. Hamlet has seen his dead father and has spoken to him. Is he convinced? No, he shakes his head. What shall he do? He does not know. His hands clench, then fall by his side. Within him are conjectures, systems, monstrous apparitions, bloody recollections, veneration for the spectre, hate, tenderness, anxiety to act and not to act, his father, his mother, his duties in contradiction to each other,—a deep storm. Livid hesitation is in his mind. Shakespeare, wonderful plastic poet, makes the grandiose pallor of this soul almost visible. Like the great larva of Albert Dürer, Hamlet might be named "Melancholia." He also has above his head the bat which flies disembowelled; and at his feet science, the sphere, the compass, the hour-glass, love; and behind him in the horizon an enormous, terrible sun, which seems to make the sky but darker.
Nevertheless, at least one half of Hamlet is anger, transport, outrage, hurricane, sarcasm to Ophelia, malediction on his mother, insult to himself. He talks with the gravediggers, nearly laughs, then clutches Laërtes by the hair in the very grave of Ophelia, and stamps furiously upon the coffin. Sword-thrusts at Polonius, sword-thrusts at Laërtes, sword-thrusts at Claudius. From time to time his inaction is tom in twain, and from the rent comes forth thunder.
He is tormented by that possible life, intermixed with reality and chimera, the anxiety of which is shared by all of us. There is in all his actions an expanded somnambulism. One might almost consider his brain as a formation; there is a layer of suffering, a layer of thought, then a layer of dreaminess. It is through this layer of dreaminess that he feels, comprehends, learns, perceives, drinks, eats, frets, mocks, weeps, and reasons. There is between life and him a transparency; it is the wall of dreams. One sees beyond, but one cannot step over it. A kind of cloudy obstacle everywhere surrounds Hamlet. Have you ever while sleeping, had the nightmare of pursuit or flight, and tried to hasten on, and felt anchylosis in the knees, heaviness in the arms, the horror of paralysed hands, the impossibility of movement? This nightmare Hamlet undergoes while waking. Hamlet is not upon the spot where his life is. He has ever the appearance of a man who talks to you from the other side of a stream. He calls to you at the same time that he questions you. He is at a distance from the catastrophe in which he takes part, from the passer-by whom he interrogates, from the thought that he carries, from the action that he performs. He seems not to touch even what he grinds. It is isolation in its highest degree. It is the loneliness of a mind, even more than the loftiness of a prince. Indecision is in fact a solitude. You have not even your will to keep you company. It is as if your own self was absent and had left you there. The burden of Hamlet is less rigid than that of Orestes, but more undulating. Orestes carries predestination; Hamlet carries fate.
And thus apart from men, Hamlet has still in him a something which represents them all. Agnosco fratrem. At certain hours, if we felt our own pulse, we should be conscious of his fever. His strange reality is our own reality after alL He is the mournful man that we all are in certain situations. Unhealthy as he is, Hamlet expresses a permanent condition of man. He represents the discomfort of the soul in a life which is not sufficiently adapted to it He represents the shoe that pinches and stops our walking; the shoe is the body. Shakespeare frees him from it, and he is right Hamlet—prince if you like, but king never—Hamlet is incapable of governing a people; he lives too much in a world beyond. On the other hand, he does better than to reign; he is. Take from him his family, his country, his ghost, and the whole adventure at Elsinore, and even in the form of an inactive type, he remains strangely terrible. That is the consequence of the amount of humanity and the amount of mystery that is in him. Hamlet is formidable, which does not prevent his being ironical. He has the two profiles of destiny.
Let us retract a statement made above. The chief work of Shakespeare is not "Hamlet" The chief work of Shakespeare is all Shakespeare. That is, moreover, true of all minds of this order. They are mass, block, majesty, bible, and their solemnity is their ensemble.
Have you sometimes looked upon a cape prolonging itself under the clouds and jutting out, as far as the eye can go, into the deep water? Each of its hillocks contributes to make it up. No one of its undulations is lost in its dimension. Its strong outline is sharply marked upon the sky, and enters as far as possible into the waves, and there is not a useless rock. Thanks to this cape, you can go amidst the boundless waters, walk among the winds, see closely the eagles soar and the monsters swim, let your humanity wander mid the eternal hum, penetrate the impenetrable. The poet renders this service to your mind. A genius is a promontory into the infinite.
CHAPTER VI
Near "Hamlet," and on the same level, must be placed three grand dramas,—"Macbeth," "Othello," "King Lear."
Hamlet, Macbeth, Othello, Lear,—these four figures tower upon the lofty edifice of Shakespeare. We have said what Hamlet is.
To say, "Macbeth is ambition," is to say nothing. Macbeth is hunger. What hunger? The hunger of ten monsters, which is always possible in man. Certain souls have teeth. Do not wake up their hunger.
To bite at the apple, that is a fearful thing. The apple is called Omnia, says Filesac, that doctor of the Sorbonne who confessed Ravaillac. Macbeth has a wife whom the chronicle calls Gruoch. This Eve tempts this Adam. Once Macbeth has given the first bite he is lost. The first thing that Adam produces with Eve is Cain; the first thing that Macbeth accomplishes with Gruoch is murder.
Covetousness easily becoming violence, violence easily becoming crime, crime easily becoming madness,—this progression is Macbeth. Covetousness, crime, madness,—these three vampires have spoken to him in the solitude, and have invited him to the throne. The cat Graymalkin has called him: Macbeth will be cunning. The toad Paddock has called him: Macbeth will be horror. The unsexed being, Gruoch, completes him. It is done; Macbeth is no longer a man. He is nothing more than an unconscious energy rushing wildly toward evil. Henceforth, no notion of right; appetite is everything. Transitory right, royalty; eternal right, hospitality,—Macbeth murders them all. He does more than slay them,—he ignores them. Before they fell bleeding under his hand, they already lay dead within his soul. Macbeth commences by this parricide,—the murder of Duncan, his guest; a crime so terrible that from the counter-blow in the night, when their master is stabbed, the horses of Duncan again become wild. The first step taken, the fall begins. It is the avalanche. Macbeth rolls headlong. He is precipitated. He falls and rebounds from one crime to another, always deeper and deeper. He undergoes the mournful gravitation of matter invading the soul. He is a thing that destroys. He is a stone of ruin, flame of war, beast of prey, scourge. He marches over all Scotland, king as he is, his bare legged kernes and his heavily-armed gallowglasses, devouring, pillaging, slaying. He decimates the Thanes, he kills Banquo, he kills all the Macduffs except the one who shall slay him, he kills the nobility, he kills the people, he kills his country, he kills "sleep." At length the catastrophe arrives,—the forest of Birnam moves against him. Macbeth has infringed all, burst through everything, violated everything, torn everything, and this desperation ends in arousing even Nature. Nature loses patience, Nature enters into action against Macbeth, Nature becomes soul against the man who has become brute force.
This drama has epic proportions. Macbeth represents that frightful hungry one who prowls throughout history, called brigand in the forest and on the throne conqueror. The ancestor of Macbeth is Nimrod. These men of force, are they forever furious? Let us be just; no. They have a goal, which being attained, they stop. Give to Alexander, to Cyrus, to Sesostris, to Cæsar, what?—the world; they are appeased. Geoffroy St. Hilaire said to me one day: "When the lion has eaten, he is at peace with Nature." For Cambyses, Sennacherib, and Genghis Khan, and their parallels, to have eaten is to possess all the earth. They would calm themselves down in the process of digesting the human race.
Now, what is Othello? He is night; an immense fatal figure. Night is amorous of day. Darkness loves the dawn. The African adores the white woman. Desdemona is Othello's brightness and frenzy! And then how easy to him is jealousy! He is great, he is dignified, he is majestic, he soars above all heads, he has as an escort bravery, battle, the braying of trumpets, the banner of war, renown, glory; he is radiant with twenty victories, he is studded with stars, this Othello: but he is black. And thus how soon, when jealous, the hero becomes monster, the black becomes the negro! How speedily has night beckoned to death!
By the side of Othello, who is night, there is Iago, who is evil,—evil, the other form of darkness. Night is but the night of the world; evil is the night of the soul. How deeply black are perfidy and falsehood! To have ink or treason in the veins is the same thing. Whoever has jostled against imposture and perjury knows it. One must blindly grope one's way with roguery. Pour hypocrisy upon the break of day, and you put out the sun; and this, thanks to false religions, happens to God.
Iago near Othello is the precipice near the landslip. "This way!" he says in a low voice. The snare advises blindness. The being of darkness guides the black. Deceit takes upon itself to give what light may be required by night. Jealousy uses falsehood as the blind man his dog. Othello the negro, Iago the traitor, opposed to whiteness and candour,—what can be more terrible! These ferocities of the darkness act in unison. These two incarnations of the eclipse conspire together,—the one roaring, the other sneering; the tragic extinguishment of light.
Sound this profound thing. Othello is the night, and being night, and wishing to kill, what does he take to slay with? Poison, the club, the axe, the knife? No; the pillow. To kill is to lull to sleep. Shakespeare himself perhaps did not take this into account. The creator sometimes, almost unknown to himself, yields to his type, so much is that type a power. And it is thus that Desdemona, spouse of the man Night, dies stifled by the pillow, which has had the first kiss, and which has the last sigh.
Lear is the occasion for Cordelia. Maternity of the daughter toward the father,—profound subject; maternity venerable among all other maternities, so admirably translated by the legend of that Roman girl, who, in the depth of a prison, nurses her old father. The young breast near the white beard,—there is not a spectacle more holy. This filial breast is Cordelia.
Once this figure dreamed of and found, Shakespeare created his drama. Where should he put this consoling vision? In an obscure age. Shakespeare has taken the year of the world 3105, the time when Joas was king of Judah, Aganippus, king of France, and Leir, king of England. The whole earth was at that time mysterious. Represent to yourself that epoch: the temple of Jerusalem is still quite new; the gardens of Semiramis, constructed nine hundred years previously, begin to crumble; the first gold coin appears in Ægina; the first balance is made by Phydon, tyrant of Argos; the first eclipse of the sun is calculated by the Chinese; three hundred and twelve years have passed since Orestes, accused by the Eumenides before the Areopagus, was acquitted; Hesiod is just dead; Homer, if he still lives, is a hundred years old; Lycurgus, thoughtful traveller, re-enters Sparta; and one may perceive in the depth of the sombre cloud of the East the chariot fire which carries Elias away. It is at that period that Leir—Lear—lives, and reigns over the dark islands. Jonas, Holofernes, Draco, Solon, Thespis, Nebuchadnezzar, Anaximenes who is to invent the signs of the zodiac, Cyrus, Zorobabel, Tarquin, Pythagoras, Æschylus, are not born yet Coriolanus, Xerxes, Cincinnatus, Pericles, Socrates, Brennus, Aristotle, Timoleon, Demosthenes, Alexander, Epicurus, Hannibal, are larvæ waiting their hour to enter among men. Judas Maccabæus, Viriatus, Popilius, Jugurtha, Mithridates, Marius and Sylla, Cæsar and Pompey, Cleopatra and Antony, are far away in the future; and at the moment when Lear is king of Brittany and of Iceland, there must pass away eight hundred and ninety-five years before Virgil says, "Penitus toto divisos orbe Britannos," and nine hundred and fifty years before Seneca says "Ultima Thule." The Picts and the Celts (the Scotch and the English) are tattooed. A redskin of the present day gives a vague idea of an Englishman then. It is this twilight that Shakespeare has chosen,—a broad night well adapted to the dream in which this inventor at his pleasure puts everything that he chooses, this King Lear, and then a King of France, a Duke of Burgundy, a Duke of Cornwall, a Duke of Albany, an Earl of Kent, and an Earl of Gloster. What does your history matter to him who has humanity? Besides, he has with him the legend, which is a kind of science also, and as true as history perhaps, but in another point of view. Shakespeare agrees with Walter Mapes, archdeacon of Oxford,—that is something; he admits, from Brutus to Cadwalla, the ninety-nine Celtic kings who have preceded the Scandinavian Hengist and the Saxon Horsa: and since he believes in Mulmutius, Cinigisil, Ceolulf, Cassibelan, Cymbeline, Cynulphus, Arviragus, Guiderius, Escuin, Cudred, Vortigern, Arthur, Uther Pendragon, he has every right to believe in King Lear, and to create Cordelia. This land adopted, the place for the scene marked out, this foundation established, he takes everything and builds his work. Unheard of edifice. He takes tyranny, of which, at a later period, he will make weakness,—Lear; he takes treason,—Edmond; he takes devotion,—Kent; he takes ingratitude which begins with a caress, and he gives to this monster two heads,—Goneril, whom the legend calls Gornerille, and Regan, whom the legend calls Ragaü; he takes paternity; he takes royalty; he takes feudality; he takes ambition; he takes madness, which he divides into three, and he puts in presence three madmen,—the king's buffoon, madman by trade; Edgar of Gloster, mad for prudence's sake; the king mad through misery. It is at the summit of this tragic heap that he raises Cordelia.
There are some formidable cathedral towers, like, for instance, the Giralda of Seville, which seem made all complete, with their spirals, their staircases, their sculptures, their cellars, their cœcums, their aerial cells, their sounding chambers, their bells, and their mass and their spire, and all their enormity, in order to carry an angel spreading on their summit her golden wings. Such is this drama, "King Lear."
The father is the pretext for the daughter. This admirable human creation, Lear, serves as a support to that ineffable divine creation, Cordelia. The reason why that chaos of crimes, vices, madnesses, and miseries exists is, for the more splendid setting forth of virtue. Shakespeare, carrying Cordelia in his thoughts, created that tragedy like a god who, having an Aurora to put forward, makes a world expressly for it.
And what a figure is that father! What a caryatid! He is man bent down by weight, but shifts his burdens for others that are heavier. The more the old man becomes enfeebled, the more his load augments. He lives under an overburden. He bears at first power, then ingratitude, then isolation, then despair, then hunger and thirst, then madness, then all Nature. Clouds overcast him, forests heap shadow on him, the hurricane beats on the nape of his neck, the tempest makes his mantle heavy as lead, the rain falls on his shoulders, he walks bent and haggard as if he had the two knees of night upon his back. Dismayed and yet immense, he throws to the winds and to the hail this epic cry: "Why do you hate me, tempests? Why do you persecute me? You are not my daughters." And then it is over; the light is extinguished,—reason loses courage and leaves him. Lear is in his dotage. Ah, he is childish, this old man. Very well! he requires a mother. His daughter appears,—his one daughter Cordelia; for the two others Regan and Goneril, are no longer his daughters, save to that extent which gives them a right to the name of parricides.
Cordelia approaches.—"Sir, do you know me?" "You are a spirit, I know," replies the old man, with the sublime clairvoyance of bewilderment. From this moment the adorable nursing commences. Cordelia applies herself to nourish this old despairing soul, dying of inanition in hatred. Cordelia nourishes Lear with love, and his courage revives; she nourishes him with respect, and the smile returns; she nourishes him with hope, and confidence is restored; she nourishes him with wisdom, and reason revives. Lear, convalescent, rises again, and, step by step, returns again to life. The child becomes again an old man; the old man becomes a man again. And behold him happy, this wretched one. It is on this expansion of happiness that the catastrophe is hurled down. Alas! there are traitors, there are perjurers, there are murderers. Cordelia dies. Nothing more heart-rending than this. The old man is stunned; he no longer understands anything; and embracing the corpse, he expires. He dies on this dead one. The supreme anguish is spared him of remaining behind her among the living, a poor shadow, to feel the place in his heart empty and to seek for his soul, carried away by that sweet being who is departed. O God, those whom thou lovest thou dost not allow to survive.
To live after the flight of the angel; to be the father orphaned of his child; to be the eye which no longer has light; to be the deadened heart which has no more joy; from time to time to stretch the hands into obscurity, and try to reclasp a being who was there (where, then, can she be?); to feel himself forgotten in that departure; to have lost all reason for being here below; to be henceforth a man who goes to and fro before a sepulchre, not received, not admitted,—that would be indeed a gloomy destiny. Thou hast done well, poet, to kill this old man.