"Common mother, thou, Whose womb unmeasurable, and infinite breast, Teems, and feeds all; whose self-same mettle, Whereof thy proud child, arrogant man, is puff'd. Engenders the black toad and adder blue, The gilded newt and eyeless venom'd worm; Yield him, who all thy human sons doth hate, From forth thy plenteous bosom, one poor root!"

"What, think'st That the bleak air, thy boisterous chamberlain, Will put thy shirt on warm? will these moss'd trees, That have outliv'd the eagle, page thy heels, And skip where thou point'st out? will the cold brook. Candied with ice, caudle thy morning taste, To cure thy o'er-night's surfeit?"

"O thou sweet king-killer, and dear divorce 'Twixt natural son and sire! thou bright defiler Of Hymen's purest bed! thou valiant Mars! Thou ever young, fresh, lov'd, and delicate wooer, Whose blush doth thaw the consecrated snow That lies on Dian's lap! thou visible god, That solder'st close impossibilities, And mak'st them kiss! that speak'st with every tongue, To every purpose! O thou touch of hearts! Think, thy slave man rebels; and by thy virtue Set them into confounding odds, that beasts May have the world in empire!" Timon of Athens, iv. 3.

Shakespeare's boldness in metaphors is pretty strongly exemplified in some of the forecited passages; but he has instances of still greater boldness. Among these may be named Lady Macbeth's—

"Come, thick night, And pall thee in the dunnest smoke of Hell, That my keen knife see not the wound it makes, Nor Heaven peep through the blanket of the dark, To cry Hold, hold!"

Here "blanket of the dark" runs to so high a pitch, that divers critics, Coleridge among them, have been staggered by it, and have been fain to set it down as a corruption of the text. In this they are no doubt mistaken: the metaphor is in the right style of Shakespeare, and, with all its daring, runs in too fair keeping to be ruled out of the family. Hardly less bold is this of Macbeth's—

"Heaven's cherubin, hors'd Upon the sightless couriers of the air, Shall blow the horrid deed in every eye, That tears shall drown the wind."

With these I suspect may be fitly classed, notwithstanding its delicacy, the following from Iachimo's description of Imogen, when he comes out of the trunk in her chamber:

"The flame o' the taper Bows toward her; and would under-peep her lids, To see th' enclosed lights, now canopied Under these windows, white and azure, lac'd With blue of heaven's own tinct."

Also this, from the soliloquy of Posthumus in repentance for the supposed death of Imogen by his order:

"My conscience, thou art fetter'd More than my shanks and wrists: you good gods give me The penitent instrument to pick that bolt, Then free for ever!"

I add still another example; from one of old Nestor's speeches on the selection of a champion to fight with the Trojan hero:

"It is suppos'd, He that meets Hector issues from our choice: And choice, being mutual act of all our souls, Makes merit her election; and doth boil, As 'twere from forth us all, a man distill'd Out of our virtues."

All these—and I could quote a hundred such—are, to my thinking, instances of happy and, I will add, even wise audacity: at least, if there be any overstraining of imagery, I can easily shrive the fault, for the subtile felicity involved in them. They are certainly quite at home in the millennium of poetry which Shakespeare created for us; albeit I can well remember the time when such transcendent raptures were to me as

"Some joy too fine, Too subtle-potent, tun'd too sharp in sweetness, For the capacity of my ruder powers."

It would be strange indeed if a man so exceedingly daring did not now and then overdare. And so I think the Poet's boldness in metaphor sometimes makes him overbold, or at least betrays him into infelicities of boldness. Here are two instances, from The Tempest, v. 1:

"The charm dissolves apace; And as the morning steals upon the night, Melting the darkness, so their rising senses Begin to chase the ignorant fumes that mantle Their clearer reason."

"Their understanding Begins to swell; and the approaching tide Will shortly fill the reasonable shore That now lies foul and muddy."

And here is another, of perhaps still more questionable character, from Macbeth, i. 7:

"His two chamberlains Will I with wine and wassail so convince, That memory, the warder of the brain, Shall be a fume, and the receipt of reason A limbeck only."

What, again, shall be said of the two following, where Coriolanus snaps off his fierce scorn of the multitude?—

"What's the matter, you dissentious rogues, That, rubbing the poor itch of your opinion, Make yourselves scabs?"

"So shall my lungs Coin words till their decay against those measles, Which we disdain should tetter us, yet sought The very way to catch them."

Either from overboldness in the metaphors, or from some unaptness in the material of them, I have to confess that my mind rather rebels against these stretches of poetical prerogative. Still more so, perhaps, in the well-known passage of King Henry the Fifth, iv. 3; though I am not sure but, in this case, the thing rightly belongs to the speaker's character:

"And those that leave their valiant bones in France, Dying like men, though buried in your dunghills, They shall be fam'd; for there the Sun shall greet them, And draw their honours reeking up to heaven; Leaving their earthly parts to choke your clime, The smell whereof shall breed a plague in France. Mark, then, abounding valour in our English; That, being dead, like to the bullet's grazing, Break out into a second course of mischief, Killing in relapse of mortality."

But, whatever be the right mark to set upon these and some other instances, I find but few occasions of such revolt; and my only wonder is, how any mere human genius could be so gloriously audacious, and yet be so seldom chargeable with passing the just bounds of poetical privilege.

Metaphors are themselves the aptest and clearest mode of expressing much in little. No other form of speech will convey so much thought in so few words. They often compress into a few words what would else require as many sentences. But even such condensations of meaning did not—so it appears—always answer Shakespeare's purpose: he sometimes does hardly more than suggest metaphors, throwing off several of them in quick succession. We have an odd instance of this in one of Falstaff's speeches, Second Part of King Henry the Fourth, i. 2: "Well, he may sleep in security; for he hath the horn of abundance, and the lightness of his wife shines through it: and yet cannot he see, though he have his own lantern to light him." Here we have a thick-coming series of punning metaphors, all merely suggested. So Brutus, when hunting after reasons for killing Caesar: "It is the bright day that brings forth the adder." Here the metaphor suggested is, that the sunshine of kingly power will develop a venomous serpent in the hitherto noble Julius. So, again, Cleopatra, when Antony dies: "O, see, my women, the crown o' the earth doth melt";—"O, wither'd is the garland of the war, the soldier's pole is fall'n";—"Look, our lamp is spent, it's out." And so in Macbeth's,—"The wine of life is drawn, and the mere lees is left this vault to brag of";—"Better be with the dead than on the torture of the mind to lie in restless ecstasy";—"Come, seeling night, scarf up the tender eye of pitiful day." Also one of the Thanes, when they are about to make their ultimate set-to against Macbeth:

"Meet we the medicine of the sickly weal; And with him pour we in our country's purge Each drop of us."

Macbeth indeed has more of this character than any other of the Poet's dramas; he having judged, apparently, that such a style of suggested images was the best way of symbolizing such a wild-rushing torrent of crimes, remorses, and retributions as that tragedy consists of.

Near akin to these is a number of passages like the following from one of Antony's speeches:

"The hearts That spaniel'd me at heels, to whom I gave Their wishes, do discandy, melt their sweets On blossoming Caesar; and this pine is bark'd, That overtopp'd them all."

Here we have several distinct images merely suggested, and coming so thick withal, that our powers might be swamped but for the prodigious momentum or gale of thought that carries us through. I am aware that several such passages have often been censured as mere jumbles of incongruous metaphors; but they do not so strike any reader who is so unconscientious of rhetorical formalities as to care only for the meaning of what he reads; though I admit that perhaps no mental current less deep and mighty than Shakespeare's would waft us clean over such thought-foundering passages.

* * * * *

There is one other trait of the Poet's style which I must briefly notice. It is the effect of some one leading thought or predominant feeling in silently modifying the language, and drawing in sympathetic words and phrases by unmarked threads of association. Thus in the hero's description of Valeria, in Coriolanus, v. 3:

"The noble sister of Publicola, The moon of Rome; chaste as the icicle, That's curded by the frost from purest snow, And hangs on Dian's temple."

Here, of course, the leading thought is chastity; and observe how, as by a kind of silent sympathy, all the words and images are selected and toned in perfect unison with that thought, so that the whole may be said literally to relish of nothing else. Something of the same, though in a manner perhaps still better, because less pronounced, occurs in As You Like It, ii. 1, where, the exiled Duke having expressed his pain that the deer, "poor dappled fools, being native burghers of this desert city," should on their own grounds "have their round haunches gor'd," one of the attendant lords responds:

"Indeed, my lord, The melancholy Jaques grieves at that. To-day, my Lord of Amiens and myself Did steal behind him, as he lay along Under an oak whose antique root peeps out Upon the brook that brawls along this wood; To the which place a poor sequester'd stag, That from the hunter's aim had ta'en a hurt, Did come to languish: and indeed, my lord, The wretched animal heav'd forth such groans, That their discharge did stretch his leathern coat Almost to bursting; and the big round tears Cours'd one another down his innocent nose In piteous chase; and thus the hairy fool, Much marked of the melancholy Jaques, Stood on th' extremest verge of the swift brook, Augmenting it with tears."

Here the predominant feeling of the speaker is that of kindred or half-brotherhood with the deer; and such words as languish, groans, coat, tears, innocent, and hairy fool, dropping along so quietly, impart a sort of semi-humanizing tinge to the language, so that the very pulse of his feeling seems beating in its veins.

The Poet has a great many passages from which this feature might be illustrated. And it often imparts a very peculiar charm to his poetry;—a charm the more winning, and the more wholesome too, for being, I will not say unobtrusive, but hardly perceptible; acting like a soft undertone accompaniment of music, which we are kept from noticing by the delicate concert of thought and feeling it insensibly kindles and feeds within us. Thus the Poet touches and rallies all our most hidden springs of delight to his purpose, and makes them unconsciously tributary to the refreshment of the hour; stealing fine inspirations into us, which work their effect upon the soul without prating of their presence, and not unlike the virtue that lets not the left hand know what the right hand doeth. And all this, let me tell you, is a very different thing from merely making "the sound an echo to the sense,"—as much better too as it is different.

* * * * *

Everybody conversant with the subject knows that an author's style, if genuine, (and it is not properly a style, but a mannerism, if ungenuine,) is a just measure of his mind, and an authentic registration of all his faculties and forces. It has indeed passed into a proverb, that "the style is the man." And there is no other English writing, probably no uninspired writing in the world, of which this is so unreservedly true as of Shakespeare's; and this, because his is the most profoundly genuine: here the style—I mean in his characteristic pieces—is all his own,—rooted perfectly in and growing entirely from the man himself,—and has no borrowed sap or flavour whatever. And as he surpasses all others alike in breadth and delicacy of perception, in sweep and subtilty of thought, in vastness of grasp and minuteness of touch, in fineness of fibre and length and strength of line; so all these are faithfully reflected in his use of language. There is none other so overwhelming in its power, none so irresistible in its sweetness. If his intellect could crush the biggest and toughest problems into food, his tongue was no less able to voice in all fitting accents the results of that tremendous digestion. Coleridge, the profoundest of critics, calls him "an oceanic mind," and this language, as expressing the idea of multitudinous unity, is none too big for him; Hallam, the severest of critics, describes him as "thousand-souled," and this has grown into common use as no more than just; another writer makes his peculiarity to consist in "an infinite delicacy of mind"; and whatsoever of truth and fitness there may be in any or all of these expression's has a just exponent in his style.

All which may suffice to explain why it is that Shakespeare's style has no imitators. He were indeed a very hardy or else a very imbecile man, who should undertake to imitate it. All the other great English poets, however, have been imitated in this respect, and some of them with no little success. Thomson's Castle of Indolence, for example, is an avowed imitation of Spenser; and that, I think, is Thomson's best poem. Beattie's Minstrel, too, is another happy imitation of the same great original. I cannot say so much for any of Milton's or Wordsworth's imitators, though both have had many of them. But no one, apparently, ever thinks of trying to tilt in Shakespeare's Titanic armour.

MORAL SPIRIT.

Much of what may need to be said on this topic will come in more fitly in speaking of particular plays and characters. A few observations of a very inclusive scope will be sufficient here.

And I will begin by saying that soundness in this respect is the corner-stone of all artistic excellence. Virtue, or the loving of worthy objects, and in a worthy manner, is most assuredly the highest interest of mankind;—an interest so vital and fundamental, that nothing which really conflicts with it, or even postpones it to any other regards, can possibly stand the test of any criticism rooted in the principles of human nature. To offend in this point is indeed to be guilty of all: things must be substantially right here, else there can be nothing right about them. So that, if an author's moral teaching or moral influence be essentially bad; or even if it be materially loose and unsound, so as to unstring the mind from thinking and doing that which is right; nay, even if it be otherwise than positively wholesome and elevating as a whole; then I more than admit that no amount of seeming intellectual or poetical merit ought to shield his workmanship from reprobation, and this too on the score of art. But then, on the other hand, I must insist that our grounds of judgment in this matter be very large and liberal; and that to require or to expect a poet to teach better morals than are taught by Nature and Providence argues either a disqualifying narrowness of mind in us, or else a certain moral valetudinarianism which poetry is not bound to respect. For a poet has a right to the benefit of being tried by the moral sense and reason of mankind: it is indeed to that seat of judgment that every great poet virtually appeals; and the verdict of that tribunal must be an ultimate ruling to us as well as to him.

But one of the first things to be considered here is the natural relation of Morality to Art. Now I believe Art cannot be better defined than as the creation or the expression of the Beautiful. And truth is the first principle of all Beauty. But when I say this, I of course imply that truth which the human mind is essentially constituted to receive as such. And in that truth the moral element holds, constitutionally, the foremost place. I mean, that the human mind draws and cannot but draw to that point, in so far as it is true to itself: for the moral consciousness is the rightful sovereign in the soul of man, or it is nothing; it cannot accept a lower seat without forfeiting all its rights, and disorganizing the whole intellectual house. So that a thing cannot be morally false and artistically true at the same time. And in so far as any workmanship sins in the former kind, just so far, whatever other elements of the Beautiful it may have, it still lacks the very bond of order which is necessary, to retain them in power; nay, the effect of those other elements is to cultivate a taste which the whole thing fails to satisfy; what of true beauty is present tends to awaken a craving for that part which is wanting.

Nor need we have any fear but that in the long run things will come right in this matter. In this, however, as in most things, truth is the daughter of time. The moral sense and reason is so strong a force in the calm and disinterested judgments of mankind, that it must and will prevail: its verdict may be some time in coming, but come it will, sooner or later, and will ultimately have things all its own way. For the aesthetic conscience is probably the most impartial and inexorable of the human powers; and this, because it acts most apart from any regards of self-interest or any apprehension of consequences. The elections of taste are in a special sort exempt both from hope of profit and from fear of punishment. And man's sense of the Beautiful is so much in the keeping of his moral reason,—secret keeping indeed, and all the surer for being secret,—that it cannot be bribed or seduced to a constant admiration of any beauty where the moral element is wanting, or even where it is excluded from its rightful place. In other words, the law of goodness or of moral rectitude is so closely interwoven with the nature and truth of things, that the human mind will not set up its rest with any workmanship in Art where that law is either set at nought or discrowned. Its natural and just prerogatives will assert themselves in spite of us; and their triumph is assured the moment we go to resisting them. That which appeals merely to our sense of the Beautiful, and which has nothing to recommend it but as it touches that sense, must first of all have the moral element of beauty, and this too in the foremost place, else it stands no chance of a permanent hold upon us.

It is indeed true that works of art, or things claiming to be such, in which this law of natural proportion is not respected or not observed, may have a transient popularity and success: nay, their success may be the greater, or at least the louder and more emphatic, for that very disproportion: the multitude may, and in fact generally do, go after such in preference to that which is better. And even men not exactly of the multitude, but still without the preparation either of a natural or a truly educated taste,—men in whom the sense of beauty is outvoiced by cravings for what is sensational, and who are ever mistaking the gratification of their lower passions for the satisfaction of their aesthetic conscience;—such men may be and often are won to a passing admiration of works in which the moral law of Art is plainly disregarded: but they seldom tie up with them; indeed their judgment never stays long enough in one place to acquire any weight; and no man of true judgment in such things ever thinks of referring to their preference but as a thing to be avoided. With this spirit of ignorant or lawless admiration the novelty of yesterday is eclipsed by the novelty of to-day; other things being equal, the later instance of disproportion always outbids the earlier. For so this spirit is ever taking to things which are impotent to reward the attention they catch. And thus men of such taste, or rather such want of taste, naturally fall in with the genius of sensationalism; which, whatever form it takes on, soon wears that form out, and has no way to sustain itself in life but by continual transmigration. Wherever it fixes, it has to keep straining higher and higher: under its rule, what was exciting yesterday is dull and insipid to-day; while the excess of to-day necessitates a further excess to-morrow; and the inordinate craving which it fosters must still be met with stronger and stronger emphasis, till at last exhaustion brings on disgust, or the poor thing dies from blowing so hard as to split its cheeks.

It is for these reasons, no doubt, that no artist or poet who aims at present popularity, or whose mind is possessed with the spirit of such popularity, ever achieves lasting success. For the great majority of men at any one time have always preferred, and probably always will prefer, that which is disproportioned, and especially that which violates the law of moral proportion. This, however, is not because the multitude have no true sense of the Beautiful, but because that sense is too slow in their minds to prevent their being caught and carried away by that which touches them at lower points. Yet that sense is generally strong enough to keep them from standing to the objects of their present election; so that it is ever drawing them back one by one to the old truth from which the new falsehood withdrew them. Thus, however the popular current of the day may set, the judgment of the wise and good will ultimately give the law in this matter; and in that judgment the aesthetic and the moral conscience will ever be found to coincide. So that he who truly works upon the principle, "Fit audience let me find, though few," will in the long run have the multitude too: he will not indeed be their first choice, but he will be their last: their first will be ever shifting its objects, but their last will stand firm. For here we may justly apply the aphoristic saying of Burke: "Man is a most unwise and most wise being: the individual is foolish; the multitude is foolish for the moment, when they act without deliberation; but the species is wise."

I have said that in the legislation of Art the moral sense and reason must not only have a voice, but a prerogative voice: I have also said that a poet must not be required to teach better morals than those of Nature and Providence. Now the law of moral proportion in Art may be defeated as well by overworking the moral element as by leaving it out or by making too little of it. In other words, redundancy of conscience is quite as bad here as deficiency; in some respects it is even worse, because its natural effect is to set us on our guard against the subtle invasions of pious fraud: besides, the deficiency we can make up for ourselves, but the evil of such suspicions is not so easily cured. For of all the things that enter into human thought, I suppose morality is the one wherein we are naturally least tolerant of special-pleading; and any thing savouring of this is apt to awaken our jealousy at once; probably from a sort of instinct, that, the better the cause, the less need there is, and the more danger there is too, of acting as its attorney or advocate. And the temptation to "lie for God" is one to which professed moral teachers are so exposed, that their lessons seldom have much effect: I even suspect that, in many cases, if not in most, their moralizing is of so obtrusive a kind, that it rather repels than wins the confidence of the pupils.

Then too moral demonstrativeness is never the habit either of the best poets or of the best men. True virtue indeed is a very modest and retiring quality; and we naturally feel that they who have most of it have "none to speak of." Or, to take the same thing on another side, virtue is a law of action, and not a distinct object of pursuit: those about us may know what object we are pursuing, but the mind with which we pursue it is a secret to them; they are not obliged to know it; and when we undertake to force that knowledge upon them, then it is that they just will not receive it. They will sometimes learn it from our life, never from our lips. Thus a man's moral rectitude has its proper seat inside of him, and is then most conspicuous when it stays out of sight, and when, whatever he does and wherever he goes, he carries it with him as a thing of course, and without saying or even thinking any thing about it. It may be that our moral instincts are made to work in this way, because any ambition of conscience, any pride or ostentation of virtue, any air of moral vanity or conceit, any wearing of rectitude on the outside, as if put on for effect, or "to be seen of men," if it be not essentially fictitious and false, is certainly in the most direct course of becoming so. And how much need there still is of those eloquently silent lessons in virtue which are fitted to inspire the thing without any boasting of the name,—all this may well be judged when we consider how apt men are to build their hopes on that which, as Burke says, "takes the man from his house, and sets him on a stage,—which makes him up an artificial creature, with painted, theatric sentiments, fit to be seen by the glare of candlelight."

These positions indicate, I believe, pretty clearly the right course for poetry to pursue in order to keep the just law of moral proportion in Art. Ethical didacticism is quite out of place in workmanship of this kind. To go about moralizing as of set purpose, or to be specially dealing in formal precepts of duty, is not the poet's business. I repeat, that moral demonstrativeness and poetry do not go well together. A poet's conscience of virtue is better kept to himself, save as the sense and spirit thereof silently insinuate themselves into the shapings of his hand, and so live as an undercurrent in the natural course of truth and beauty. If he has the genius and the heart to see and to represent things just as they really are, his moral teaching cannot but be good; and the less it stands out as a special aim, the more effective it will be: but if, for any purpose, however moral, he goes to representing things otherwise than as they are, then just so far his moral teaching will miss its mark: and if he takes, as divers well-meaning persons have done, to flourishing his ethical robes in our faces, then he must be content to pass with us for something less or something more than a poet: we may still read him indeed from a mistaken sense of duty; but we shall never be drawn to him by an unsophisticated love of the Beautiful and the True.

* * * * *

So much for what I hold to be the natural relation of Morality to Art. And I have put the matter thus, on the well-known principle, that the moral sensibilities are the most delicate part of our constitution; that as such they require to be touched with the utmost care, or rather not to be touched directly at all; and that the thrusting of instruction upon them tends to dull and deaden, not to quicken and strengthen them. For the true virtue-making power is an inspiration, not a catechism; and the truly cunning moral teacher is he who, in the honest and free enthusiasm of moral beauty, steals that inspiration into us without our knowing it, or before we know it. The author of Ecce Homo tells us, and truly too, that "no heart is pure that is not passionate; no virtue is safe that is not enthusiastic." And there is probably no vainer labour than the going about to make men good by dint of moral arguments and reasoned convictions of the understanding. One noble impulse will do more towards ennobling men than a volume of ethical precepts; and there is no sure way to put down a bad passion but by planting a good one. Set the soul on fire with moral beauty, that's the way to burn the devils out of it. So that, for making men virtuous, there is, as Gervinus says, "no more fruitless branch of literature than ethical science; except, perhaps, those dramatic moralities into whose frigid impotence poetry will always sink when it aims at direct moral teaching."

Now, I do not at all scruple to affirm that Shakespeare's poetry will stand the test of these principles better than any other writing we have outside the Bible, His rank in the School of Morals is indeed no less high than in the School of Art. He is every way as worthy to be our teacher and guide in what is morally just and noble and right as in what is artistically beautiful and true. In his workmanship the law of moral proportion is observed with a fidelity that can never be too much admired; in other words, the moral element of the beautiful not only has a place, but is in the right place,—the right place, I mean, to act the most surely and the most effectively on the springs of life, or as an inspiration of good thoughts and desires. And in the further explication or amplification of the matter I shall take for granted that the old sophism of holding Shakespeare responsible for all that is said and done by his characters is thoroughly exploded; though it is not many years since a grave writer set him down as a denier of immortality; because, forsooth, in The Winter's Tale he makes the rogue Autolycus say, "For the life to come, I sleep out the thought of it." This mode of judging is indeed so perverse or so ignorant, that to spend any words in refuting or reproving it would be a mere waste of breath; or, if there be any so innocent as to need help on that point, it is not to them that I write.

As to the exact features of Shakespeare's own moral character as a man; whether or how far he was himself a model of virtuous living; in what measure the moral beauty of his poetical conceptions lived in the substance of his practical conversations; the little that is known touching the facts of his life does not enable us to judge. The most we can say on this score is, that we have a few authentic notes of strong commendation, and nothing authentic whatever to set against them. Thus Chettle, in his apology, tells us that "divers of worship have reported his uprightness of dealing, which argues his honesty"; and his editors, Heminge and Condell, in their dedication claim to have no other purpose than "to keep the memory of so worthy a friend and fellow alive as was our Shakespeare." Ben Jonson, too, a pure and estimable man, who knew him well, and who was not apt to be over-indulgent in his judgments of men, speaks of him as "my beloved Shakespeare" and "my gentle Shakespeare"; and describes him as follows:

"Look, how the father's face Lives in his issue, even so the race Of Shakespeare's mind and manners brightly shines In his well-turned and true-filed lines."

These things were said some seven years after the Poet's death; and many years later the same stanch and truthful man speaks of him as "being indeed honest, and of an open and free nature." I do not now recall any other authentic testimonials to his moral character; and, considering how little is known of his life, it is rather surprising that we should have so much in evidence of his virtues as a man. But it is with what he taught; not what he practised, that we are here mainly concerned: with the latter indeed we have properly nothing to do, save as it may have influenced the former: it is enough for our purpose that he saw and spoke the right, whether he acted it or not. For, whatever his faults and infirmities and shortcomings as a man, it is certain that they did not infect his genius or taint his mind, so as to work it into any deflection from the straight and high path of moral and intellectual righteousness.

I have said that Shakespeare does not put his personal views, sentiments, and preferences, in a word, his individuality, into his characters. These stand, morally, on their own bottom; he is but the describer of them, and so is not answerable for what they do: he holds the mirror up to them, or rather to nature in them; they do not hold it up to him: we see them in what he says, but not him in what they say. And, of course, as we may not impute to him, morally, their vices, so neither have we any right to credit him, morally, with their virtues. All this, speaking generally, is true; and it implies just the highest praise that can possibly be accorded to any man as a dramatic poet. But, true as it is generally, there is nevertheless enough of exception to build a strong argument upon as to his moral principles, or as to his theory of what is morally good and noble in human character.

I have already mentioned Henry the Fifth as the one of his characters into whom the Poet throws something of his own moral soul. He delivers him both as Prince Hal and as King in such a way, that we cannot but feel he has a most warm and hearty personal admiration of the man; nay, he even discovers an intense moral enthusiasm about him: in the Choruses, where he ungirds his individual loves from the strict law of dramatic self-aloofness, and lets in a stream from his own full heart, he calls him "the mirror of all Christian kings," and ascribes to him such qualities, and in such a way, as show unequivocally his own cherished ideal of manhood, and in what course the current of his personal approval ran. Here, then, we have a trustworthy exhibit of the Poet's moral principles; here we are left in no doubt as to what moral traits of character he in heart approved, whether his own moral character exemplified them or not. What sort of a man he represents this his favorite hero to be; how modest in his greatness, how great in his modesty; how dutiful and how devout; how brave, how gentle, how generous, how affable, how humane; how full of religious fervor, yet how bland and liberal in his piety; with "a tear for pity, and a hand open as day for melting charity"; how genuine and unaffected withal these virtues grow in him; in short, how all alive he is with the highest and purest Christian ethos which the old "ages of faith" could breathe into a man;—all this must stand over till I come to the plays wherein he is delineated.

Something further to the same point may be gathered, not so much from the Poet's treatment of particular good characters, as from the general style of character which he evidently prefers to draw in that class, and from the peculiar complexion and grain of goodness which he ascribes to them. Antonio the Merchant, Orlando, the Sebastian of Twelfth Night, Horatio, Kent, Edgar, Ferdinand, Florizel, Posthumus, Pisanio, are instances of what I mean. All these indeed differ very widely from each other as individuals; but they all have this in common, that their virtues sit easy and natural upon them, as native outgrowths, not as things put on: there is no ambition, no pretension, nothing at all boastful or fictitious or pharisaical or squeamish or egoish in their virtues; we never see the men hanging over them, or nursing and cosseting them, as if they were specially thoughtful and tender of them, and fearful lest they might catch cold. Then too, with all these men, the good they do, in doing it, pays itself: if they do you a kindness, they are not at all solicitous to have you know and remember it: if sufferings and hardships overtake them, if wounds and bruises be their portion, they never grumble or repine at it, as feeling that Providence has a grudge against them, or that the world is slighting them: whether they live or die, the mere conscience of rectitude suffices them, without further recompense. So that the simple happiness they find in doing what is right is to us a sufficient pledge of their perseverance in so doing. Now all this is, in its degree, just the ideal of virtue which Christian morality teaches and exemplifies. For so the right way of Christian virtue is when a man's good deeds are so much a matter of course with him, that he thinks not of himself for having done them. As bees when they have made their honey; as birds when they have carolled their hymn; as the vine when it has produced its clusters; so it is with the truly good man when he has done a good act: it suffices him that he has borne his proper fruit; and, instead of calling on others or even himself to note what he has done, he goes right on and does other good acts, just as if nothing had happened.

But if all this be true of the Poet's men, it is true in a still higher degree of his women. Here it is that the moral element of the Beautiful has its fullest and fairest expression. And I am bold to say that, next to the Christian religion, humanity has no other so precious inheritance as Shakespeare's divine gallery of Womanhood. Helena, Portia of Belmont, Rosalind, Viola, Portia of Rome, Isabella, Ophelia, Cordelia, Miranda, Hermione, Perdita, Desdemona, Imogen, Catharine of Arragon,—what a wealth and assemblage of moral beauty have we here! All the other poetry and art of the world put together cannot show such a varied and surpassing treasure of womanly excellence. And how perfectly free their goodness is from any thing like stress! How true it is in respect of their virtues, that "love is an unerring light, and joy its own security!" They are wise, witty, playful, humorous, grave, earnest, impassioned, practical, imaginative; the most profound and beautiful thoughts drop from them as things too common and familiar to be spoken with the least emphasis: they are strong, tender, and sweet, yet never without a sufficient infusion of brisk natural acid and piquancy to keep their sweetness from palling on the taste: they are full of fresh, healthy sentiment, but never at all touched with sentimentality: the soul of romance works mightily within them, yet never betrays them into any lapses from good sense, or any substitutions of feeling for duty.

Then too how nobly and serenely indifferent the glorious creatures are to the fashions and opinions and criticisms of the world! How composedly some of them walk amidst the sharpest perils and adversities, as "having the spirit to do any thing that is not foul in the truth of their spirit." Full of bitterness their cup sometimes is indeed; yet they do not mind it,—not they!—save as the welfare and happiness of others are involved in what pinches them. Several of them are represented passing through the most ticklish and trying situations in which it is possible for female modesty to be placed,—disguised in male attire and sharing as men in the conversations of men; yet so unassailable is their modesty, that they give themselves, apparently, no trouble about it. And, framed as they are, all this may well be so: for indeed such is their fear of God, or, which comes to the same thing, their fear of doing wrong, that it casts out all other fears; and so their "virtue gives herself light through darkness for to wade." Nor do we wonder that, timid maidens as they are, they should "put such boldness on"; for we see that with them

"Mighty are the soul's commandments To support, restrain, or raise: Foes may hang upon their path, snakes rustle near, But nothing from their inward selves have they to fear."

It is very noteworthy, withal, how some of them are so secure in the spirit and substance of the moral law, that they do not scruple, in certain circumstances, to overrule its letter and form. Thus Isabella feigns to practise sin; and she does so as a simple act of self-sacrifice, and because she sees that in this way a good and pious deed may be done in aid of others: she shrinks not from the social imputation of wrong in that case, so her conscience be clear; and she can better brave the external finger of shame than the inward sense of leaving a substantial good undone. Helena, also, puts herself through a course of literal dishonours, and this too, with a perfect understanding of what she is about; yet she yields to no misgivings; not indeed on the ground that the end justifies the means, but because she knows that the soul of a just and honorable purpose, such as hers, will have power to redeem and even to sanctify the formal dishonours of its body. Much the same principle holds, again, in the case of Desdemona's falsehood, when, Emilia rushing into the room, and finding her dying, and asking, "Who has done this?" she sighs out, "Nobody—I myself: commend me to my kind lord." I believe no natural heart can help thinking the better of Desdemona for this brave and tender untruth, for it is plainly the unaffected utterance of a deeper truth; and one must be blind indeed not to see that the dying woman's purpose is to shield her husband, so far as she can, from the retribution which she apprehends will befall him, and the thought of which wrings her pure breast more sharply than the pangs of death.

These are plain cases of virtue tried and purified in the straits of self-humiliation, virtue strained, as it were, through a close-knit fabric of difficulties and hardships, and triumphing over the wrongs that threaten its total defacement, and even turning its obstructions into a substance glorious as its own; that is, they are exceptional instances of a conscious departure from the letter and form of moral beauty for the fuller and clearer manifestation of its spirit and soul.

Nor are the virtues of Shakespeare's men and women the mere result of a certain felicity and harmony of nature, or the spontaneous movements of a happy instinct so strong in them that they do what is right without knowing or meaning it. No; his Henry the Fifth, and Horatio, and Kent, and Edgar, and Posthumus, his Helena, and Isabella, and Cordelia, and Hermione, and Imogen, and Catharine, are most truly "beings breathing thoughtful breath." Virtue is with them a discipline as well as a joy; a strong upright will is the backbone of it, and a healthy conscience is its keeper. They all have conscious reasons for what they do, and can state them with piercing eloquence, if occasion bids. For so the Poet, much as he delights in that fineness of nature or that innate grace which goes right of its own accord, evidently prefers, even in women, the goodness that has passed through struggles and temptations, and has its chief seat, not in impulse, but in principle, a virtue tested, and not merely instinctive: rather say, he delights most in the virtue that proceeds by a happy consent and marriage of the two. He therefore does not place his highest characters, whether men or women, in an atmosphere so pure that average mortals cannot breathe in it: he depicts their moral nature in conflict, with the powers of good and evil striving in them for the mastery; and when the former prevail, it is because they have "a strong siding champion, Conscience," to support them. Thus through their weakness they come near enough to get hold of us, while at the same time in their strength they are enough higher than we to lift us upwards.

But Shakespeare's main peculiarity as a teacher of goodness lies in this, that he keeps our moral sympathies in the right place without discovering his own. With the one exception of Henry the Fifth, we cannot perceive, from the delineation itself, whether he takes part with the good character or the bad; nevertheless he somehow so puts the matter that we cannot help taking part with the good. For I run no risk in saying there is not a single instance in his plays where the feelings of any natural-hearted reader fail to go along with those who are, at least relatively, the best. And as he does not make nor even let us see which side he is on, so of course we are led to take the right side, not because he does, but simply because it is the right side. Thus his moral lessons and inspirations affect us as coming, not from him, but from Nature herself; and so the authority they carry is not his, good as that may be, but hers, which is infinitely better. Thus he is ever appealing directly to the tribunal of our own inward moral forces, and at the same time speaking health and light into that tribunal. There need be, there can be, no higher proof of the perfect moral sanity of his genius than this. And for right moral effect it is just the best thing we can have, and is worth a thousand times more than all the ethical arguing and voting in the world. If it be a marvel how the Poet can keep his own hand so utterly unmoved by the passion he is representing, it is surely not less admirable that he should thus, without showing any compassion himself, move our compassion in just the degree, and draw it to just the place, which the laws of moral beauty and proportion require.

Herein even Milton, great and good as he unquestionably is, falls far below Shakespeare as a moral poet. Take the delineation of Satan in Paradise Lost. Now Milton does not leave us at all in doubt as to where his own moral sympathies go in that delineation: they are altogether on the side of God and the good Angels. And he tells us again and again, or as good as tells us, that ours ought to be there; so that there is no possibility of mistake in the matter. Notwithstanding I suspect he does not quite succeed in keeping the reader's moral sympathies there. He does indeed with me: my own feelings have somehow been so steeped in the foolish old doctrine or faith which holds obedience to be a cardinal virtue, that they have never sided with Satan in that controversy. But I believe a majority of readers do find their moral feelings rather drawing to the rebel side; this too, notwithstanding their moral judgment may speak the other way: and when the feelings and the judgment are thus put at odds, the former are pretty sure, in effect, to carry the day.

Now Milton's Satan, I think, may be not unfitly described as a highly magnified realistic freethinker. Iago and Edmund are also realistic freethinkers, the former slightly magnified, the latter unmagnified, though both may be somewhat idealized. And both of them speak and act strictly in that character. Accordingly all religion is in their account mere superstition; and they take pride in never acknowledging their Maker but to brave Him. Both exult above all things in their intellectuality; and what they have the intellect to do, that is with them the only limit to intellectual action; that is, their own will is to them the highest law: hence to ruin another by outwitting and circumventing him is their characteristic pastime; and if they can do this through his virtues, all the better. Iago's moral creed may be summed up in two of his aphoristic sayings,—"Virtue! a fig! 'tis in ourselves that we are thus or thus"; and, "Put money in thy purse"; while Edmund wants no other reason for his exploiting than that his brother is one

"Whose nature is so far from doing harms, That he suspects none; on whose foolish honesty My practices ride easy."

The characters of the two freethinking heroes are delineated consistently throughout, in keeping with these ideas, no one can say, no one has ever said, that the Poet discovers any the least prejudice against them, or any leanings of moral or personal sympathy towards their victims. Nothing comes from him that can be fairly construed as a hint to us against warming up to them. Nor has any one a right to say that he overdoes or overstresses their wickedness a jot: he merely shows it, or rather lets them show it, just as it is. He lends them the whole benefit of his genius for the best possible airing of their intellectual gifts and graces; all this too without swerving a hair from the line of cold, calm, even-handed justice: yet how do our feelings, how do our moral sympathies, run in these cases? I need not say they run wholly and unreservedly with the chivalrous but infirm Cassio, the honest and honour-loving Othello, the innocent though not faultless Desdemona; with the pious and unsuspecting Edgar, the erring indeed but still upright and sound-hearted Gloster. Nay, more; we would rather be in the place of the victims than of the victors: virtue wronged, betrayed, crushed, seems to us a more eligible lot than crime triumphant, prosperous, happy.—Such is the moral spirit of these great delineations.

I could easily go through all the Poet's instances of virtue and innocence in conflict or in contrast with villainy and guilt, and show that he never fails thus to keep our moral sympathies in the right place without discovering his own; that he is just as far from overdoing or overstressing the villainy of the bad as the virtue of the good; both of which fall alike under the censure of moral demonstrativeness, while, as in the two cases specified, his moral teachings, even because they thus come from Nature, not from him, therefore bring in their right hand sanctions which we cannot appeal from if we would, and would not if we could.

There is one more point on which it may be needful to say a few words.—Johnson and others have complained that Shakespeare seems to write without any moral purpose; and that he does not make a just distribution of good and evil. Both charges are strictly true; at least, so I hope, and so I believe. As regards his seeming to write without any moral purpose, on the same principle he seems to write without any art. But who does not know that the very triumph of art lies in concealing art; that is, in seeming to write without it? And so, if the Poet writes without discovering any moral purpose, that very fact is just the highest triumph of art in the moral direction. For no one has alleged that he seems to write with an immoral purpose. Here, then, I have but to say that, with so consummate an artist as Shakespeare, if the charge is not true, it ought to be. Redundancy of conscience is indeed fatal to art; but then it is also, if not fatal, at least highly damaging to morality; "for goodness, growing to a plurisy, dies in its own too much." Verily, a moral teacher's first business is to clear his mind of cant. And so much the wise and good Dr. Johnson himself will tell us.

If, again, Shakespeare fails to make a just distribution of good and evil, so also does Providence. If, in his representations, virtue is not always crowned with visible success, nor crime with apparent defeat; if the good are often cast down, the evil often lifted up, and sometimes both cast down together; the workings of Providence in the actual treatment of men are equally at fault in that matter. Or if he makes the sun of his genius to rise on the evil and on the good, and sends the rain of his genius on the just and on the unjust, why should this be thought wrong in him, when Providence manifestly does the same?

For, explain the fact as we may, it is certain that the consummations of justice are not always experienced here. The world is full of beginnings that are to be finished elsewhere, if finished at all. Virtue often meets with very rough usage in the present order of things: poverty and want, hardship, suffering, and reproach, are often the lot of the good; while men of the opposite character have their portion carved to them out of the best that the world has to bestow. Nay, it sometimes happens that the truest, the kindest, and most upright souls are the most exposed to injuries and wrongs; their virtues being to them a kind of "sanctified and holy traitors," and the heaven within them serving to disable them from winning the prizes of earth: whereas the very unscrupulousness of the bad, their hardness of heart and unbashfulness of front build or open for them the palaces of wealth and splendour and greatness; their want of principle seems to strengthen their hands; they rise the higher, that they care not whose ruins they rise upon, and command the larger success for being reckless how they succeed.

And is a poet, who professedly aims at nothing better than a just reflection of human life and character as he finds them, is he to be blamed for faithfully holding the mirror up to facts as they are in this respect? That our Shakespeare, the mighty and the lovely, sometimes permits the good to suffer while their wrongers prosper, I thence infer, not indeed that he regarded them indifferently, but that he had a right Christian faith in a further stage of being where the present disorder of things in this point is to be rectified, and the moral discriminations of Providence consummated. His judgment clearly was, that suffering and death are not the worst things that can happen to a man here. He reverences virtue, he does not patronize it. And the virtue he has in reverence is not a hanger-on at the counters of worldly thrift. He knew right well that "the fineness of such metal is not found in Fortune's love," but rather "in the wind and tempest of her frown"; and so he paints it as a thing "that Fortune's buffets and rewards doth take with equal thanks." And, surely, what we need here is a deeper faith, a firmer trust in the government of a Being "in whose pure sight all virtue doth succeed"; yea, and perhaps succeeds most highly in those very cases where the course of things in this world fails to recognize its claims.

For so in fact it seems pretty clear that the forces of Nature have little sense or discernment of right and wrong: the sunshine and the rain are rather blindly given to favouring the good and the evil indiscriminately; the plague and the thunderbolt are strangely indifferent to moral distinctions where they strike. What of that? these things are but the under-agents of Providence in the government of the world: whereas the inward conscience of truth and right is the immediate smile of God himself; and that is the Paradise of the truly good man's soul, the very life of his life; he can live without happiness, but he cannot live without that. Shakespeare's delineations reflect, none so well, none so well as his, this great, this most refreshing article of truth; and I heartily thank him for it; yes, heartily!

So then, what though the divine Cordelia and the noble Kent die, and this too in the very sweetness and fragrance of their beauty? Is it not, do we not feel that it is, better to die with them than to live with those who have caused their death? Their goodness was not acted for the sake of life, but purely for its own sake: virtue such as theirs does not make suit to Fortune's favours, nor build her trust in them; pays not her vows to time, nor is time's thrall; no! her thoughts are higher-reared; she were not herself, could she not "look on tempests, and be never shaken." And such characters as these, befall them what may, have their "exceeding great reward" in the very virtue that draws suffering and death upon them: they need nothing more, and it is their glory and immortality not to ask any thing more. And shall we pity them, or shall we blame the Poet, that their virtue is not crowned with Fortune's smiles? Nay, rather let us both pity and blame ourselves for being of so mean and miserable a spirit.

As for those poets, and those critics of poetry, who insist that in the Drama, which ought to be a just image of life as it is, there shall always be an exact fitting of rewards and punishments to moral desert; or that the innocent and the guilty, the just and the unjust, shall be perfectly discriminated in what befalls them; as for such poets and critics, I simply do not believe in them at all: their workmanship is radically both unchristian and immoral; and its moral effect, if it have any, can hardly be other than to "pamper the coward heart with feelings all too delicate for use."

Wherefore, if any students of Shakespeare are still troubled with such criticisms as the one in question, I recommend them to make a thorough study of the Book of Job, and not to leave it till they shall have mastered the argument of that wonderful and divine poem. They will there find that, when the good man was prosperous, the Accuser brought against him the charge, that his serving God so well was from his being sure of good pay; and that therefore he would presently give over or slack his service, if the pay should be withheld: they will also find that, when he was in affliction, his comforters sought to comfort him with the cruel reproach of having been all the while secretly a bad man, and with arguments no less cruel, that his afflictions were sent upon him as a judgment for his secret sins: and, further, they will find that, when his wife urged him to "curse God and die," her counsel proceeded upon the principle, that the evils which fall upon the upright prove the government of the world to be in the hands of a being who has no respect for the moral character of his subjects; or, in other words, the sufferings of good men are taken by her as evidence that goodness is not the law of the Divine administration.

Now, it was from such teachers as Nature and Job, and not from such as Job's Accuser and comforters and wife, that Shakespeare learnt his morality.



SHAKESPEARE'S CHARACTERS.

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A MIDSUMMER-NIGHT'S DREAM.

A Midsummer-Night's Dream was registered at the Stationers' October 8, 1600, and two quarto editions of it were published in the course of that year. The play is not known to have been printed again till it reappeared in the folio of 1623, where the repetition of certain misprints shows it to have been printed from one of the quarto copies. In all three of these copies, however, the printing is remarkably clear and correct for the time, insomuch that modern editors have little difficulty about the text. Probably none of the Poet's dramas has reached us in a more satisfactory state.

The play is first heard of in the list given by Francis Meres in his Palladis Tamia, 1598. But it was undoubtedly written several years before that time; and I am not aware that any editor places the writing at a later date than 1594. This brings it into the same period with King John, King Richard the Second, and the finished Romeo and Juliet; and the internal marks of style naturally sort it into that company. Our Mr. Verplanck, however, thinks there are some passages which relish strongly of an earlier time; while again there are others that with the prevailing sweetness of the whole have such an intertwisting of nerve and vigour, and such an energetic compactness of thought and imagery, mingled occasionally with the deeper tonings of "years that bring the philosophic mind," as to argue that they were wrought into the structure of the play not long before it came from the press. The part of the Athenian lovers certainly has a good deal that, viewed by itself, would scarce do credit even to such a boyhood as Shakespeare's must have been. On the other hand, there is a large philosophy in Theseus' discourse of "the lunatic, the lover, and the poet," a manly judgment in his reasons for preferring the "tedious brief scene of young Pyramus and his love Thisbe," and a bracing freshness in the short dialogue of the chase, all in the best style of the author's second period. Perhaps, however, what seem the defects of the former, the fanciful quirks and far-fetched conceits, were wisely designed, in order to invest the part with such an air of dreaminess and unreality as would better sort with the scope and spirit of the piece, and preclude a disproportionate resentment of some naughty acts into which those love-bewildered frailties are betrayed.

There is at least a rather curious coincidence, which used to be regarded as proving that the play was not written till after the Summer of 1594. I refer to Titania's superb description, in ii. 1, of the strange misbehaviour of the weather, which she ascribes to the fairy bickerings. I can quote but a part of it:

"The seasons alter: hoary-headed frosts Fall in the fresh lap of the crimson rose; And on old Hiems' thin and icy crown An odorous chaplet of sweet summer buds Is, as in mockery, set: the Spring, the Summer, The childing Autumn, angry Winter, change Their wonted liveries; and the mazed world, By their increase, now knows not which is which: And this same progeny of evils comes From our debate, from our dissension."

For the other part of the coincidence, Strype in his Annals gives the following passage from a discourse by the Rev. Dr. King: "And see whether the Lord doth not threaten us much more, by sending such unseasonable weather and storms of rain among us; which if we will observe, and compare it with what is past, we may say that the course of nature is very much inverted. Our years are turned upside down: our Summers are no Summers; our harvests are no harvests; our seed-times are no seed-times. For a great space of time scant any day hath been seen that it hath not rained." Dyce indeed scouts the supposal that Shakespeare had any allusion to this eccentric conduct of the elements in the Summer of 1594, pronouncing it "ridiculous"; but I do not quite see it so; albeit I am apt enough to believe that most of the play was written before that date. And surely, the truth of the allusion being granted, all must admit that passing events have seldom been turned to better account in the service of poetry.

* * * * *

I can hardly imagine this play ever to have been very successful on the stage; and I am sure it could not be made to succeed there now. Still we are not without contemporary evidence that it had at least a fair amount of fame. And we have authentic information that it was performed at the house of Dr. John Williams, Bishop of Lincoln, on Sunday, the 27th of September, 1631. The actor of Bottom's part was on that occasion sentenced by a Puritan tribunal to sit twelve hours in the porter's room of the Bishop's palace, wearing the ass's head. This Dr. Williams was the very able but far from faultless man who was treated so harshly by Laud, and gave the King such crooked counsel in the case of Strafford, and spent his last years in mute sorrow at the death of his royal master, and had his life written by the wise, witty, good Bishop Hacket.

* * * * *

Some hints towards the part of Theseus and Hippolyta appear to have been taken from The Knight's Tale of Chaucer. The same poet's Legend of Thisbe of Babylon, and Golding's translation of the same story from Ovid, probably furnished the matter of the Interlude. So much as relates to Bottom and his fellows evidently came fresh from Nature as she had passed under the Poet's eye. The linking of these clowns with the ancient tragic tale of Pyramus and Thisbe, so as to draw the latter within the region of modern farce, is not less original than droll. How far it may have expressed the Poet's judgment touching the theatrical doings of the time, were perhaps a question more curious than profitable. The names of Oberon, Titania, and Robin Goodfellow were made familiar by the surviving relics of Gothic and Druidical mythology; as were also many particulars in their habits, mode of life, and influence in human affairs. Hints and allusions scattered through many preceding writers might be produced, showing that the old superstition had been grafted into the body of Christianity, where it had shaped itself into a regular system, so as to mingle in the lore of the nursery, and hold an influential place in the popular belief. Some reports of this ancient Fairydom are choicely translated into poetry by Chaucer in The Wife of Bath's Tale.

But, though Chaucer and others had spoken about the fairy nation, it was for Shakespeare to let them speak for themselves: until he clothed their life in apt forms, their thoughts in fitting words, they but floated unseen and unheard in the mental atmosphere of his fatherland. So that on this point there need be no scruple about receiving Hallam's statement of the matter: "A Midsummer-Night's Dream is, I believe, altogether original in one of the most beautiful conceptions that ever visited the mind of a poet,—the fairy machinery. A few before him had dealt in a vulgar and clumsy manner with popular superstitions; but the sportive, beneficent, invisible population of the air and earth, long since established in the creed of childhood, and of those simple as children, had never for a moment been blended with 'human mortals' among the personages of the drama." How much Shakespeare did as the friend and saviour of those sweet airy frolickers of the past from the relentless mowings of Time, has been charmingly set forth in our day in Hood's Plea of the Midsummer Fairies.

What, then, are the leading qualities which the Poet ascribes to these ideal or fanciful beings? Coleridge says he is "convinced that Shakespeare availed himself of the title of this play in his own mind, and worked upon it as a dream throughout." This remark no doubt rightly hits the true genius of the piece; and on no other ground can its merits be duly estimated. The whole play is indeed a sort of ideal dream; and it is from the fairy personages that its character as such mainly proceeds. All the materials of the piece are ordered and assimilated to that central and governing idea. This it is that explains and justifies the distinctive features of the work, such as the constant preponderance of the lyrical over the dramatic, and the free playing of the action unchecked by the conditions of outward fact and reality. Accordingly a sort of lawlessness is, as it ought to be, the very law of the performance. King Oberon is the sovereign who presides over the world of dreams; Puck is his prime minister; and all the other denizens of Fairydom are his subjects and the agents of his will in this capacity. Titania's nature and functions are precisely the same which Mercutio assigns to Queen Mab, whom he aptly describes as having for her office to deliver sleeping men's fancies of their dreams, those "children of an idle brain." In keeping with this central dream-idea, the actual order of things everywhere gives place to the spontaneous issues and capricious turnings of the dreaming mind; the lofty and the low, the beautiful and the grotesque, the world of fancy and of fact, all the strange diversities that enter into "such stuff as dreams are made of," running and frisking together, and interchanging their functions and properties; so that the whole seems confused, flitting, shadowy, and indistinct, as fading away in the remoteness and fascination of moonlight. The very scene is laid in a veritable dream-land, called Athens indeed, but only because Athens was the greatest beehive of beautiful visions then known; or rather it is laid in an ideal forest near an ideal Athens,—a forest peopled with sportive elves and sprites and fairies feeding on moonlight and music and fragrance; a place where Nature herself is preternatural; where everything is idealized, even to the sunbeams and the soil; where the vegetation proceeds by enchantment, and there is magic in the germination of the seed and secretion of the sap.

The characteristic attributes of the fairy people are, perhaps, most availably represented in Puck; who is apt to remind one of Ariel, though the two have little in common, save that both are preternatural, and therefore live no longer in the faith of reason. Puck is no such sweet-mannered, tender-hearted, music-breathing spirit, as Prospero's delicate prime-minister; there are no such fine interweavings of a sensitive moral soul in his nature, he has no such soft touches of compassion and pious awe of goodness, as link the dainty Ariel in so smoothly with our best sympathies. Though Goodfellow by name, his powers and aptitudes for mischief are quite unchecked by any gentle relentings of fellow-feeling: in whatever distresses he finds or occasions he sees much to laugh at, nothing to pity: to tease and vex poor human sufferers, and then to think "what fools these mortals be," is pure fun to him. Yet, notwithstanding his mad pranks, we cannot choose but love the little sinner, and let our fancy frolic with him, his sense of the ludicrous is so exquisite, he is so fond of sport, and so quaint and merry in his mischief; while at the same time such is the strange web of his nature as to keep him morally innocent. In all which I think he answers perfectly to the best idea we can frame of what a little dream-god should be.

In further explication of this peculiar people, it is to be noted that there is nothing of reflection or conscience or even of a spiritualized intelligence in their proper life: they have all the attributes of the merely natural and sensitive soul, but no attributes of the properly rational and moral soul. They worship the clean, the neat, the pretty, and the pleasant, whatever goes to make up the idea of purely sensuous beauty: this is a sort of religion with them; whatever of conscience they have adheres to this: so that herein they not unfitly represent the wholesome old notion which places cleanliness next to godliness. Every thing that is trim, dainty, elegant, graceful, agreeable, and sweet to the senses, they delight in: flowers, fragrances, dewdrops, and moonbeams, honey-bees, butterflies, and nightingales, dancing, play, and song,—these are their joy; out of these they weave their highest delectation; amid these they "fleet the time carelessly," without memory or forecast, and with no thought or aim beyond the passing pleasure of the moment. On the other hand, they have an instinctive repugnance to whatever is foul, ugly, sluttish, awkward, ungainly, or misshapen: they wage unrelenting war against bats, spiders, hedgehogs, spotted snakes, blindworms, long-legg'd spinners, beetles, and all such disagreeable creatures: to "kill cankers in the musk-rosebuds," and to "keep back the clamorous owl," are regular parts of their business. Their intense dislike of what is ugly and misshapen is the reason why they so much practise "the legerdemain of changelings," stealing away finished, handsome babies, and leaving blemished and defective ones in their stead. For the same cause they love to pester and persecute and play shrewd tricks upon decrepit old age, wise aunts, and toothless, chattering gossips, and especially such awkward "hempen home-spuns" as Bottom and his fellow-actors in the Interlude.

Thus these beings embody the ideal of the mere natural soul, or rather the purely sensuous fancy which shapes and governs the pleasing or the vexing delusions of sleep. They lead a merry, luxurious life, given up entirely to the pleasures of happy sensation,—a happiness that has no moral element, nothing of reason or conscience in it. They are indeed a sort of personified dreams; and so the Poet places them in a kindly or at least harmless relation to mortals as the bringers of dreams. Their very kingdom is located in the aromatic, flower-scented Indies, a land where mortals are supposed to live in a half-dreamy state. From thence they come, "following darkness," just as dreams naturally do; or, as Oberon words it, "tripping after the night's shade, swifter than the wandering Moon." It is their nature to shun the daylight, though they do not fear it, and to prefer the dark, as this is their appropriate work-time; but most of all they love the dusk and the twilight, because this is the best dreaming-time, whether the dreamer be asleep or awake. And all the shifting phantom-jugglery of dreams, all the sweet soothing witcheries, and all the teasing and tantalizing imagery of dream-land, rightly belong to their province.

It is a very noteworthy point that all their power or influence over the hearts and actions of mortals works through the medium of dreams, or of such fancies as are most allied to dreams. So that their whole inner character is fashioned in harmony with their external function. Nor is it without rare felicity that the Poet assigns to them the dominion over the workings of sensuous and superficial love, this being but as one of the courts of the dream-land kingdom; a region ordered, as it were, quite apart from the proper regards of duty and law, and where the natural soul of man moves free of moral thought and responsibility. Accordingly we have the King of this Fairydom endowed with the rights and powers both of the classical god of love and the classical goddess of chastity. Oberon commands alike the secret virtues of "Dian's bud" and of "Cupid's flower"; and he seems to use them both unchecked by any other law than his innate love of what is handsome and fair, and his native aversion to what is ugly and foul; that is, he owns no restraint but as he is inwardly held to apply either or both of them in such a way as to avoid all distortion or perversion from what is naturally graceful and pleasant. For everybody, I take it, knows that in the intoxications of a life of sensuous love reason and conscience have as little force as they have in a life of dreams. And so the Poet fitly ascribes to Oberon and his ministers both Cupid's delight in frivolous breaches of faith and Jove's laughter at lovers' perjuries; and this on the ground, apparently, that the doings of those in Cupid's power are as harmless and unaccountable as the freaks of a dream.

In pursuance of this idea he depicts the fairies as beings without any proper moral sense in what they do, but as having a very keen sense of what is ludicrous and absurd in the doings of men. They are careless and unscrupulous in their dealings in this behalf. The wayward follies and the teasing perplexities of the fancy-smitten persons are pure sport to them. If by their wanton mistakes they can bewilder and provoke the lovers into larger outcomes of the laughable, so much the higher runs their mirth. And as they have no fellow-feeling with the pains of those who thus feed their love of fun, so the effect of their roguish tricks makes no impression upon them: they have a feeling of simple delight and wonder at the harmless frettings and fumings which their merry mischief has a hand in bringing to pass: but then it is to be observed also, that they find just as much sport in tricking the poor lover out of his vexations as in tricking him into them; in fact, they never rest satisfied with the fun of the former so long as there is any chance of enjoying that of the latter also.

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All readers of Shakespeare are of course familiar with the splendid passage in ii. 1, where Oberon describes to Puck how, on a certain occasion,

"I heard a mermaid, on a dolphin's back, Uttering such dulcet and harmonious breath, That the rude sea grew civil at her song."

And all are no doubt aware that the subsequent lines, referring to "a fair vestal throned by the west," are commonly understood to have been meant as a piece of delicate flattery to Queen Elizabeth. Mr. Halpin has recently given to this famous passage a new interpretation or application, which is at least curious enough to justify a brief statement of it. In his view, "Cupid all arm'd" refers to Leicester's wooing of Elizabeth, and his grand entertainment of her at Kenilworth in 1575. From authentic descriptions of that entertainment we learn, that among the spectacles and fireworks witnessed on the occasion was one of a singing mermaid on a dolphin's back gliding over smooth water amid shooting stars. The "love-shaft" which was aimed at the "fair vestal," that is, the Priestess of Diana, whose bud has such prevailing might over "Cupid's flower," glanced off; so that "the imperial votaress passed on, in maiden meditation, fancy-free."

Thus far, all is clear enough. But Halpin further interprets that the "little western flower" upon whom "the bolt of Cupid fell" refers to Lettice Countess of Essex, with whom Leicester carried on a secret intrigue while her husband was absent in Ireland. The Earl of Essex, on being apprised of the intrigue, set out to return the next year, but died of poison, as was thought, before he reached home. So Halpin understands the "western flower, before milk-white," that is, innocent, but "now purple with love's wound," as referring to the lady's fall, or to the deeper blush of her husband's murder. And the flower is called "love-in-idleness," to signify her listlessness of heart during the Earl's absence; as the Poet elsewhere uses similar terms of the pansy, as denoting the love that renders men pensive, dreamy, indolent, instead of toning up the soul with healthy and noble aspirations. The words of Oberon to Puck, "that very time I saw—but thou could'st not," are construed as referring to the strict mystery in which the affair was wrapped, and to the Poet's own knowledge of it, because a few years later the execution of Edward Arden, his maternal relative, was closely connected with it, and because the unfortunate Earl of Essex, so well known as for some time the Queen's favourite, and then the victim of her resentment, was the son of that Lettice, and was also the Poet's early friend and patron.

Such is, in substance, Halpin's view of the matter; which I give for what it may be worth; and freely acknowledge it to be ingenious and plausible enough. Gervinus regards it as "an interpretation full of spirit," and as "giving the most definite relation to the innermost sense of the whole piece." And I am very willing to believe that Shakespeare often took hints, perhaps something more than hints, for his poetry from the facts and doings of the time: nevertheless I rather fail to see how any real good is to be gained towards understanding the Poet from such interpretations of his scenes, or from tracing out such "definite relations" between his workmanship and the persons and particulars that may have come to his knowledge. For my own part, I doubt whether "the innermost sense" of the play is any the clearer to me for this ingenious piece of explanation.

Besides, I have yet to learn what proofs there are that the ill-fated Essex was an early patron and friend of Shakespeare. That great honour belongs to the Earls of Southampton and Pembroke. It was Lord Bacon, not Shakespeare, who enjoyed so richly the friendship and patronage of the generous Essex; and how he requited the same is known much too well for his credit. I am not unmindful that this may yield some comfort to those who would persuade us that Shakespeare's plays were written by Lord Bacon. Upon this point I have just four things to say: First, Bacon's requital of the Earl's bounty was such a piece of ingratitude as I can hardly conceive the author of King Lear to have been guilty of: Second, the author of Shakespeare's plays, whoever he may have been, certainly was not a scholar; he had indeed something vastly better than learning, but he had not that: Third, Shakespeare never philosophizes, Bacon never does anything else: Fourth, Bacon's mind, great as it was, might have been cut out of Shakespeare's without being missed.

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Any very firm or strong delineation of character, any deep passion, earnest purpose, or working of powerful motives, would clearly go at odds with the spirit of such a performance as I have described this play to be. It has room but for love and beauty and delight, for whatever is most poetical in nature and fancy, and for such tranquil stirrings of thought and feeling as may flow out in musical expression. Any such tuggings of mind or heart as would ruffle and discompose the smoothness of lyrical division would be quite out of keeping in a course of dream-life. The characters here, accordingly, are drawn with light, delicate, vanishing touches; some of them being dreamy and sentimental, some gay and frolicsome, and others replete with amusing absurdities, while all are alike dipped in fancy or sprinkled with humour. And for the same reason the tender distresses of unrequited or forsaken love here touch not our moral sense at all, but only at the most our human sympathies; love itself being represented as but the effect of some visual enchantment, which the King of Fairydom can inspire, suspend, or reverse at pleasure. Even the heroic personages are fitly shown in an unheroic aspect: we see them but in their unbendings, when they have daffed their martial robes aside, to lead the train of day-dreamers, and have a nuptial jubilee. In their case, great care and art were required, to make the play what it has been blamed for being; that is, to keep the dramatic sufficiently under, and lest the law of a part should override the law of the whole.

So, likewise, in the transformation of Bottom and the dotage of Titania, all the resources of fancy were needed, to prevent the unpoetical from getting the upper hand, and thus swamping the genius of the piece. As it is, what words can fitly express the effect with which the extremes of the grotesque and the beautiful are here brought together? What an inward quiet laughter springs up and lubricates the fancy at Bottom's droll confusion of his two natures, when he talks, now as an ass, now as a man, and anon as a mixture of both; his thoughts running at the same time on honey-bags and thistles, the charms of music and of good dry oats! Who but Shakespeare or Nature could have so interfused the lyrical spirit, not only with, but into and through a series or cluster of the most irregular and fantastic drolleries? But indeed this embracing and kissing of the most ludicrous and the most poetical, the enchantment under which they meet, and the airy, dream-like grace that hovers over their union, are altogether inimitable and indescribable. In this singular wedlock, the very diversity of the elements seems to link them the closer, while this linking in turn heightens that diversity; Titania being thereby drawn on to finer issues of soul, and Bottom to larger expressions of stomach. The union is so very improbable as to seem quite natural: we cannot conceive how any thing but a dream could possibly have married things so contrary; and that they could not have come together save in a dream, is a sort of proof that they were dreamed together.

And so, throughout, the execution is in strict accordance with the plan. The play, from beginning to end, is a perfect festival of whatever dainties and delicacies poetry may command,—a continued revelry and jollification of soul, where the understanding is lulled asleep, that the fancy may run riot in unrestrained enjoyment. The bringing together of four parts so dissimilar as those of the Duke and his warrior Bride, of the Athenian ladies and their lovers, of the amateur players and their woodland rehearsal, and of the fairy bickerings and overreaching; and the carrying of them severally to a point where they all meet and blend in lyrical respondence; all this is done in the same freedom from the laws that govern the drama of character and life. Each group of persons is made to parody itself into concert with the others; while the frequent intershootings of fairy influence lift the whole into the softest regions of fancy. At last the Interlude comes in as an amusing burlesque on all that has gone before; as in our troubled dreams we sometimes end with a dream that we have been dreaming, and our perturbations sink to rest in the sweet assurance that they were but the phantoms and unrealities of a busy sleep.

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Though, as I have already implied, the characterization is here quite secondary and subordinate, yet the play probably has as much of character as were compatible with so much of poetry. Theseus has been well described as a classic personage with romantic features and expression. The name is Greek, but the nature and spirit are essentially Gothic. Nor does the abundance of classical allusion and imagery in the story call for any qualification here; because whatsoever is taken is thoroughly steeped in the efficacy of the taker. This sort of anachronism, common to all modern writers before and during the age of Shakespeare, seems to have arisen in part from a comparative dearth of classical learning, which left men to contemplate the heroes of antiquity under the forms into which their own mind and manners had been cast. Thus their delineations became informed with the genius of romance; the condensed grace of ancient character giving way to the enlargement of chivalrous magnanimity and honour, with its "high-erected thoughts seated in the heart of courtesy." Such in Shakespeare's case appears to have been the no less beautiful than natural result of the small learning, so often smiled and sometimes barked at, by those more skilled in the ancient languages than in the mother-tongue of nature.

* * * * *

In the two pairs of lovers there are hardly any lines deep and firm enough to be rightly called characteristic. Their doings, even more than those of the other human persons, are marked by the dream-like freakishness and whimsicality which distinguish the piece. Perhaps the two ladies are slightly discriminated as individuals, in that Hermia, besides her brevity of person, is the more tart in temper, and the more pert and shrewish of speech, while Helena is of a rather milder and softer disposition, with less of confidence in herself. So too in the case of Demetrius and Lysander the lines of individuality are exceedingly faint; the former being perhaps a shade the more caustic and spiteful, and the latter somewhat the more open and candid. But there is really nothing of heart or soul in what any of them do: as we see them, they are not actuated by principle at all, or even by any thing striking so deep as motive: their conduct issues from the more superficial springs of capricious impulse and fancy, the "jugglery of the senses during the sleep of reason"; the higher forces of a mental and moral bearing having no hand in shaping their action. For the fairy influences do not reach so far as to the proper seat of motive and principle: they have but the skin-depth of amorous caprice; all the elements of character and all the vital springs of faith and loyalty and honour lying quite beyond their sphere. Even here the judgment or the genius of the Poet is very perceptible; the lovers being represented from the start as acting from no forces or inspirations too deep or strong for the powers of Fairydom to overcome. Thus the pre-condition of the two pairs in their whim-bewilderment is duly attempered to the purposed dream-play of the general action. Nor is the seeming stanchness of Hermia and Demetrius in the outset any exception to this view; for nothing is more wilful and obstinate than amorous caprice or skin-deep love during its brief tenure of the fancy.

* * * * *

Of all the characters in this play, Bottom descends by far the most into the realities of common experience, and is therefore much the most accessible to the grasp of prosaic and critical fingers. It has been thought that the Poet meant him as a satire on the envies and jealousies of the greenroom, as they had fallen under his keen yet kindly eye. But, surely, the qualities uppermost in Bottom the Weaver had forced themselves on his notice long before he entered the greenroom. It is indeed curious to observe the solicitude of this protean actor and critic, that all the parts of the forthcoming play may have the benefit of his execution; how great is his concern lest, if he be tied to one, the others may be "overdone or come tardy off"; and how he would fain engross them all to himself, to the end of course that all may succeed, to the honour of the stage and the pleasure of the spectators. But Bottom's metamorphosis is the most potent drawer-out of his genius. The sense of his new head-dress stirs up all the manhood within him, and lifts his character into ludicrous greatness at once. Hitherto the seeming to be a man has made him content to be little better than an ass; but no sooner is he conscious of seeming an ass than he tries his best to be a man; while all his efforts that way only go to approve the fitness of his present seeming to his former being.

Schlegel happily remarks, that "the droll wonder of Bottom's metamorphosis is merely the translation of a metaphor in its literal sense." The turning of a figure of speech thus into visible form is a thing only to be thought of or imagined; so that probably no attempt to paint or represent it to the senses can ever succeed. We can bear—at least we often have to bear—that a man should seem an ass to the mind's eye; but that he should seem such to the eye of the body is rather too much, save as it is done in those fable-pictures which have long been among the playthings of the nursery. So a child, for instance, takes great pleasure in fancying the stick he is riding to be a horse, when he would be frightened out of his wits, were the stick to quicken and expand into an actual horse. In like manner we often delight in indulging fancies and giving names, when we should be shocked were our fancies to harden into facts: we enjoy visions in our sleep, that would only disgust or terrify us, should we awake and find them solidified into things. The effect of Bottom's transformation can hardly be much otherwise, if set forth in visible, animated shape. Delightful to think of, it is scarce tolerable to look upon: exquisitely true in idea, it has no truth, or even verisimilitude, when reduced to fact; so that, however gladly imagination receives it, sense and understanding revolt at it.

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Partly for reasons already stated, and partly for others that I scarce know how to state, A Midsummer-Night's Dream is a most effectual poser to criticism. Besides that its very essence is irregularity, so that it cannot be fairly brought to the test of rules, the play forms properly a class by itself: literature has nothing else really like it; nothing therefore with which it may be compared, and its merits adjusted. For so the Poet has here exercised powers apparently differing even in kind, not only from those of any other writer, but from those displayed in any other of his own writings. Elsewhere, if his characters are penetrated with the ideal, their whereabout lies in the actual, and the work may in some measure be judged by that life which it claims to represent: here the whereabout is as ideal as the characters; all is in the land of dreams,—a place for dreamers, not for critics. For who can tell what a dream ought or ought not to be, or when the natural conditions of dream-life are or are not rightly observed? How can the laws of time and space, as involved in the transpiration of human character,—how can these be applied in a place where the mind is thus absolved from their proper jurisdiction? Besides, the whole thing swarms with enchantment: all the sweet witchery of Shakespeare's sweet genius is concentrated in it, yet disposed with so subtle and cunning a hand, that we can as little grasp it as get away from it: its charms, like those of a summer evening, are such as we may see and feel, but cannot locate or define; cannot say they are here, or they are there: the moment we yield ourselves up to them, they seem to be everywhere; the moment we go to master them, they seem to be nowhere.