Oxford Lectures on Poetry. Andrew Bradley

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СКАЧАТЬ only add, by way of preface, that the pages about to be summarised leave on one, rightly or wrongly, the impression that to his mind the principle is more adequately realised in the best classical tragedies than in modern works. But the question whether this really was his deliberate opinion would detain us too long from weightier matters.32

      Hegel considers first the cases where modern tragedy resembles ancient in dealing with conflicts arising from the pursuit of ends which may be called substantial or objective and not merely personal. And he points out that modern tragedy here shows a much greater variety. Subjects are taken, for example, from the quarrels of dynasties, of rivals for the throne, of kings and nobles, of state and church. Calderon shows the conflict of love and honour regarded as powers imposing obligations. Schiller in his early works makes his characters defend the rights of nature against convention, or of freedom of thought against prescription – rights in their essence universal. Wallenstein aims at the unity and peace of Germany; Karl Moor attacks the whole arrangement of society; Faust seeks to attain in thought and action union with the Absolute. In such cases the end is more than personal; it represents a power claiming the allegiance of the individual; but, on the other hand, it does not always or generally represent a great ethical institution or bond like the family or the state. We have passed into a wider world.

      But, secondly, he observes, in regard to modern tragedy, that in a larger number of instances such public or universal interests either do not appear at all, or, if they appear, are scarcely more than a background for the real subject. The real subject, the impelling end or passion, and the ensuing conflict, is personal, – these particular characters with their struggle and their fate. The importance given to subjectivity – this is the distinctive mark of modern sentiment, and so of modern art; and such tragedies bear its impress. A part at least of Hegel’s meaning may be illustrated thus. We are interested in the personality of Orestes or Antigone, but chiefly as it shows itself in one aspect, as identifying itself with a certain ethical relation; and our interest in the personality is inseparable and indistinguishable from our interest in the power it represents. This is not so with Hamlet, whose position so closely resembles that of Orestes. What engrosses our attention is the whole personality of Hamlet in his conflict, not with an opposing spiritual power, but with circumstances and, still more, with difficulties in his own nature. No one could think of describing Othello as the representative of an ethical family relation. His passion, however much nobility he may show in it, is personal. So is Romeo’s love. It is not pursued, like Posa’s freedom of thought, as something universal, a right of man. Its right, if it could occur to us to use the term at all, is Romeo’s right.

      On this main characteristic of modern tragedy others depend. For instance, that variety of subject to which reference has just been made depends on it. For when so much weight is attached to personality, almost any fatal collision in which a sufficiently striking character is involved may yield material for tragedy. Naturally, again, characterisation has become fuller and more subtle, except in dramas which are more or less an imitation of the antique. The characters in Greek tragedy are far from being types or personified abstractions, as those of classical French tragedy tend to be: they are genuine individuals. But still they are comparatively simple and easy to understand, and have not the intricacy of the characters in Shakespeare. These, for the most part, represent simply themselves; and the loss of that interest which attached to the Greek characters from their identification with an ethical power, is compensated by an extraordinary subtlety in their portrayal, and also by their possession of some peculiar charm or some commanding superiority. Finally, the interest in personality explains the freedom with which characters more or less definitely evil are introduced in modern tragedy. Mephistopheles is as essentially modern as Faust. The passion of Richard or Macbeth is not only personal, like that of Othello; it is egoistic and anarchic, and leads to crimes done with a full knowledge of their wickedness; but to the modern mind the greatness of the personality justifies its appearance in the position of hero. Such beings as Iago and Goneril, almost portents of evil, are not indeed made the heroes of tragedies; but, according to Hegel, they would not have been admitted in Greek tragedy at all. If Clytemnestra had been cited in objection as a parallel to Lady Macbeth, he would have replied that Lady Macbeth had not the faintest ground of complaint against Duncan, while in reading the Agamemnon we are frequently reminded that Clytemnestra’s husband was the sacrificer of their child. He might have added that Clytemnestra is herself an example of the necessity, where one of the principal characters inspires hatred or horror, of increasing the subtlety of the drawing or adding grandeur to the evil will.

      It remains to compare ancient and modern tragedy in regard to the issue of the conflict. We have seen that Hegel attributes this issue in the former to the ethical substance or eternal justice, and so accounts for such reconciliation as we feel to be present even where the end is a catastrophe. Now, in the catastrophe of modern tragedy, he says, a certain justice is sometimes felt to be present; but even then it differs from the antique justice. It is in some cases more ‘abstract’: the end pursued by the hero, though it is not egoistic, is still presented rather as his particular end than as something rightful though partial; and hence the catastrophe appears as the reaction, not of an undivided ethical totality, but merely of the universal turning against a too assertive particular.33 In cases, again, where the hero (Richard or Macbeth) openly attacks an ethical power and plunges into evil, we feel that he meets with justice, and only gets what he deserves; but then this justice is colder and more ‘criminalistic’ than that of ancient tragedy. Thus even when the modern work seems to resemble the ancient in its issue, the sense of reconciliation is imperfect. And partly for this reason, partly from the concentration of our interest on individuality as such, we desire to see in the individual himself some sort of reconciliation with his fate. What shape this will take depends, of course, on the story and the character of the hero. It may appear in a religious form, as his feeling that he is exchanging his earthly being for an indestructible happiness; or again, in his recognition of the justice of his fall; or at least he may show us that, in face of the forces that crush him to death, he maintains untouched the freedom and strength of his own will.

      But there remain, says Hegel, many modern tragedies where we have to attribute the catastrophe not to any kind of justice, but to unhappy circumstances and outward accidents. And then we can only feel that the individual whose merely personal ends are thwarted by mere particular circumstances and chances, pays the penalty that awaits existence in a scene of contingency and finitude. Such a feeling cannot rise above sadness, and, if the hero is a noble soul, it may become the impression of a dreadful external necessity. This impression can be avoided only when circumstance and accident are so depicted that they are felt to coincide with something in the hero himself, so that he is not simply destroyed by an outward force. So it is with Hamlet. ‘This bank and shoal of time’ is too narrow for his soul, and the death that seems to fall on him by chance is also within him. And so in Romeo and Juliet we feel that the rose of a love so beautiful is too tender to bloom in the storm-swept valley of its birth. But such a feeling of reconciliation is still one of pain, an unhappy blessedness.34 And if the situation displayed in a drama is of such a kind that we feel the issue to depend simply on the turn the dramatist may choose to give to the course of events, we are fully justified in our preference for a happy ending.

      In this last remark (or rather in the pages misrepresented by it) Hegel, of course, is not criticising Shakespeare. He is objecting to the destiny-dramas of his own time, and to the fashionable indulgence in sentimental melancholy. Strongly as he asserted the essential function of negation throughout the universe, the affirmative power of the spirit, even in its profoundest divisions, was for him the deepest truth and the most inspiring theme. And one may see this even in his references to Shakespeare. He appreciated Shakespeare’s representation of extreme forms of evil, but, even if he was fully satisfied of its justification, his personal preference lay in another direction, and while I do not doubt that he thought Hamlet a greater work than Iphigenie, I suspect he loved Goethe’s play the best.

      Most of those who have thought about this subject will agree that the ideas I have tried to sketch СКАЧАТЬ