Shakespearean Tragedy: Lectures on Hamlet, Othello, King Lear, Macbeth. Andrew Cecil Bradley

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СКАЧАТЬ a certain aspect of life in a certain way, and that through examination of his writings we ought to be able, to some extent, to describe this aspect and way in terms addressed to the understanding. Such a description, so far as it is true and adequate, may, after these explanations, be called indifferently an account of the substance of Shakespearean tragedy, or an account of Shakespeare's conception of tragedy or view of the tragic fact.

      Two further warnings may be required. In the first place, we must remember that the tragic aspect of life is only one aspect. We cannot arrive at Shakespeare's whole dramatic way of looking at the world from his tragedies alone, as we can arrive at Milton's way of regarding things, or at Wordsworth's or at Shelley's, by examining almost any one of their important works. Speaking very broadly, one may say that these poets at their best always look at things in one light; but Hamlet and Henry IV. and Cymbeline reflect things from quite distinct positions, and Shakespeare's whole dramatic view is not to be identified with any one of these reflections. And, in the second place, I may repeat that in these lectures, at any rate for the most part, we are to be content with his dramatic view, and are not to ask whether it corresponded exactly with his opinions or creed outside his poetry—the opinions or creed of the being whom we sometimes oddly call 'Shakespeare the man.' It does not seem likely that outside his poetry he was a very simple-minded Catholic or Protestant or Atheist, as some have maintained; but we cannot be sure, as with those other poets we can, that in his works he expressed his deepest and most cherished convictions on ultimate questions, or even that he had any. And in his dramatic conceptions there is enough to occupy us.

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      In approaching our subject it will be best, without attempting to shorten the path by referring to famous theories of the drama, to start directly from the facts, and to collect from them gradually an idea of Shakespearean Tragedy. And first, to begin from the outside, such a tragedy brings before us a considerable number of persons (many more than the persons in a Greek play, unless the members of the Chorus are reckoned among them); but it is pre-eminently the story of one person, the 'hero,'1 or at most of two, the 'hero' and 'heroine.' Moreover, it is only in the love-tragedies, Romeo and Juliet and Antony and Cleopatra, that the heroine is as much the centre of the action as the hero. The rest, including Macbeth, are single stars. So that, having noticed the peculiarity of these two dramas, we may henceforth, for the sake of brevity, ignore it, and may speak of the tragic story as being concerned primarily with one person.

      The story, next, leads up to, and includes, the death of the hero. On the one hand (whatever may be true of tragedy elsewhere), no play at the end of which the hero remains alive is, in the full Shakespearean sense, a tragedy; and we no longer class Troilus and Cressida or Cymbeline as such, as did the editors of the Folio. On the other hand, the story depicts also the troubled part of the hero's life which precedes and leads up to his death; and an instantaneous death occurring by 'accident' in the midst of prosperity would not suffice for it. It is, in fact, essentially a tale of suffering and calamity conducting to death.

      The suffering and calamity are, moreover, exceptional. They befall a conspicuous person. They are themselves of some striking kind. They are also, as a rule, unexpected, and contrasted with previous happiness or glory. A tale, for example, of a man slowly worn to death by disease, poverty, little cares, sordid vices, petty persecutions, however piteous or dreadful it might be, would not be tragic in the Shakespearean sense.

      Such exceptional suffering and calamity, then, affecting the hero, and—we must now add—generally extending far and wide beyond him, so as to make the whole scene a scene of woe, are an essential ingredient in tragedy and a chief source of the tragic emotions, and especially of pity. But the proportions of this ingredient, and the direction taken by tragic pity, will naturally vary greatly. Pity, for example, has a much larger part in King Lear than in Macbeth, and is directed in the one case chiefly to the hero, in the other chiefly to minor characters.

      Let us now pause for a moment on the ideas we have so far reached. They would more than suffice to describe the whole tragic fact as it presented itself to the mediaeval mind. To the mediaeval mind a tragedy meant a narrative rather than a play, and its notion of the matter of this narrative may readily be gathered from Dante or, still better, from Chaucer. Chaucer's Monk's Tale is a series of what he calls 'tragedies'; and this means in fact a series of tales de Casibus Illustrium Virorum,—stories of the Falls of Illustrious Men, such as Lucifer, Adam, Hercules and Nebuchadnezzar. And the Monk ends the tale of Croesus thus:

      Anhanged was Cresus, the proudè kyng;

      His roial tronè myghte hym nat availle.

      Tragédie is noon oother maner thyng,

      Ne kan in syngyng criè ne biwaille

      But for that Fortune alwey wole assaile

      With unwar strook the regnès that been proude;

      For whan men trusteth hire, thanne wol she faille,

      And covere hire brighte facè with a clowde.

      A total reverse of fortune, coming unawares upon a man who 'stood in high degree,' happy and apparently secure,—such was the tragic fact to the mediaeval mind. It appealed strongly to common human sympathy and pity; it startled also another feeling, that of fear. It frightened men and awed them. It made them feel that man is blind and helpless, the plaything of an inscrutable power, called by the name of Fortune or some other name,—a power which appears to smile on him for a little, and then on a sudden strikes him down in his pride.

      Shakespeare's idea of the tragic fact is larger than this idea and goes beyond it; but it includes it, and it is worth while to observe the identity of the two in a certain point which is often ignored. Tragedy with Shakespeare is concerned always with persons of 'high degree'; often with kings or princes; if not, with leaders in the state like Coriolanus, Brutus, Antony; at the least, as in Romeo and Juliet, with members of great houses, whose quarrels are of public moment. There is a decided difference here between Othello and our three other tragedies, but it is not a difference of kind. Othello himself is no mere private person; he is the General of the Republic. At the beginning we see him in the Council-Chamber of the Senate. The consciousness of his high position never leaves him. At the end, when he is determined to live no longer, he is as anxious as Hamlet not to be misjudged by the great world, and his last speech begins,

      Soft you; a word or two before you go.

      I have done the state some service, and they know it.2

      And this characteristic of Shakespeare's tragedies, though not the most vital, is neither external nor unimportant. The saying that every death-bed is the scene of the fifth act of a tragedy has its meaning, but it would not be true if the word 'tragedy' bore its dramatic sense. The pangs of despised love and the anguish of remorse, we say, are the same in a peasant and a prince; but, not to insist that they cannot be so when the prince is really a prince, the story of the prince, the triumvir, or the general, has a greatness and dignity of its own. His fate affects the welfare of a whole nation or empire; and when he falls suddenly from the height of earthly greatness to the dust, his fall produces a sense of contrast, of the powerlessness of man, and of the omnipotence—perhaps the caprice—of Fortune or Fate, which no tale of private life can possibly rival.

      Such feelings are constantly evoked by Shakespeare's tragedies,—again in varying degrees. Perhaps they are the very strongest of the emotions awakened by the early tragedy of Richard II., where they receive a concentrated expression in Richard's famous speech about the antic Death, who sits in the hollow crown

      That rounds the mortal temples of a king,

      grinning at his pomp, watching till his vanity and his fancied security have wholly encased him round, and then coming and boring with a little pin through his castle wall. And these feelings, СКАЧАТЬ