William Shakespeare. Виктор Мари Гюго

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СКАЧАТЬ target="_blank" rel="nofollow" href="#ulink_6bea1945-f500-5f76-a84d-f03b48af6238">[4] Sonnet 121.

      CHAPTER V.

      In 1728 Voltaire imported from England to France the name of Will Shakespeare. Only in place of Will, he pronounced it Gilles.

      Jeering began in France, and oblivion continued in England. What the Irishman Nahum Tate had done for "King Lear," others did for other pieces. "All's Well that Ends Well" had successively two arrangers,—Pilon for the Haymarket, and Kemble for Drury Lane. Shakespeare existed no more, and counted no more. "Much Ado about Nothing" served likewise as a rough draft twice,—for Davenant in 1673, for James Miller in 1737. "Cymbeline" was recast four times: under James II., at the Theatre Royal, by Thomas Dursey; in 1695 by Charles Marsh; in 1759 by W. Hawkins; in 1761 by Garrick. "Coriolanus" was recast four times: in 1682, for the Theatre Royal, by Tates; in 1720, for Drury Lane, by John Dennis; in 1755, for Covent Garden, by Thomas Sheridan; in 1801, for Drury Lane, by Kemble. "Timon of Athens" was recast four times: at the Duke's Theatre, in 1678, by Shadwell; in 1768, at the Theatre of Richmond Green, by James Love; in 1771, at Drury Lane, by Cumberland; in 1786, at Covent Garden, by Hull.

      In the eighteenth century the persistent raillery of Voltaire ended in producing in England a certain waking up. Garrick, while correcting Shakespeare, played him, and acknowledged that it was Shakespeare that he played. They reprinted him at Glasgow. An imbecile, Malone, made commentaries on his plays, and as a logical sequence, whitewashed his tomb. There was on this tomb a little bust, of a doubtful resemblance, and moderate as a work of art; but, what made it a subject of reverence, contemporaneous with Shakespeare. It is after this bust that all the portraits of Shakespeare have been made that we now see. The bust was whitewashed. Malone, critic and whitewasher of Shakespeare, spread a coat of plaster on his face, of idiotic nonsense on his work.

      BOOK II.

      MEN OF GENIUS.

      CHAPTER I.

      Great Art, using this word in its arbitrary sense, is the region of Equals.

      Before going farther, let us fix the value of this expression, Art, which often recurs in our writing.

      We speak of Art as we speak of Nature; here are two terms of an almost unlimited signification. To pronounce the one or the other of these words, Nature, Art, is to make a conjuration, to extract from the depths the ideal, to draw aside one of the two grand curtains of a divine creation. God manifests himself to us in the first degree through the life of the universe, and in the second through the thought of man. The second manifestation is not less holy than the first. The first is named Nature, the second is named Art. Hence this reality: the poet is a priest

      There is here below a pontiff,—it is genius.

      Sacerdos Magnus.

      Art is the second branch of Nature.

      Art is as natural as Nature.

      By the word God—let us fix the sense of this word—we mean the Living Infinite.

      The I latent of the Infinite patent, that is God.

      God is the Invisible seen.

      The world concentrated is God. God expanded, is the world.

      We, who are speaking, we believe in nothing out of God.

      That being said, let us proceed. God creates art by man. He has for a tool the human intellect. This tool the Workman has made for himself; he has no other.

      Forbes, in the curious little work perused by Warburton and lost by Garrick, affirms that Shakespeare devoted himself to the practice of magic, that magic was in his family, and that what little good there was in his pieces was dictated to him by one "Alleur," a spirit.

      Let us say on this point, for we must not avoid any of the questions about to arise, that it is a wretched error of all ages to desire to give the human intellect assistance from without,—antrum adjuvat vatem. To the work which seems superhuman, people wish to bring the intervention of the extra-human,—in antiquity, the tripod; in our days, the table. The table is nothing but the tripod come back. To accept au pied de la lettre the demon that Socrates talks of, the thicket of Moses, the nymph of Numa, the spirit of Plotinus, and Mahomet's dove, is to be the victim of a metaphor.

      On the other hand, the table, turning or talking, has been very much laughed at; to speak the truth, this raillery is out of place. To replace inquiry by mockery is convenient, but not very scientific. For our part, we think that the strict duty of science is to test all phenomena. Science is ignorant, and has no right to laugh; a savant who laughs at the possible is very near being an idiot. The unexpected ought always to be expected by science. Her duty is to stop it in its course and search it, rejecting the chimerical, establishing the real. Science has but the right to put a visa on facts; she should verify and distinguish. All human knowledge is but picking and culling. Because the false mixes with the true, it is no excuse for rejecting the mass. When was the tare an excuse for refusing the corn? Hoe the weed, error, but reap the fact, and place it beside others. Knowledge is the sheaf of facts.

      The mission of science,—to study and try the depth of everything. All of us, according to our degree, are the creditors of investigation; we are its debtors also. It is owed to us, and we owe it to others. To avoid a phenomenon, to refuse to pay it that attention to which it has a right, to lead it out, to shut to the door, to turn our back on it laughing, is to make truth a bankrupt, and to leave the draft of science to be protested. The phenomenon of the tripod of old, and of the table of to-day, is entitled, like anything else, to observation. Psychic science will gain by it, without doubt. Let us add that to abandon phenomena to credulity is to commit treason against human reason.

Homer affirms that the tripods of Delphi walked of their own accord; and he explains the fact[1] by saying that Vulcan forged invisible wheels for them. The explanation does not much simplify the phenomenon. Plato relates that the statues of Dædalus gesticulated in the darkness, had a will of their own, and resisted their master; and that he was obliged to tie them up, so that they might not walk off. Strange dogs at the end of a chain! Fléchier mentions, at page 52 of his "Histoire de Thédodose"—referring to the great conspiracy of the magicians of the fourth century against the emperor—a table-turning of which, perhaps, we shall speak elsewhere, in order to say what Fléchier did not say, and seemed to ignore. This table was covered with a round plating of several metals, ex diversis metallicis materiis fabrefacta, like the plates of copper and zinc actually employed in biology. So you may see that the phenomenon, always rejected and always reappearing, is not a matter of yesterday.

      Besides, whatever credulity has said or thought about it, this phenomenon of the tripods and tables is without any connection, and it is the very thing we want to come to, with the inspiration of the poets,—an inspiration entirely direct. The sibyl has a tripod, the poet none. The poet is himself a tripod. He is a tripod of God. God has not made this marvellous distillery of thought, the brain of man, not to be made use of. Genius has all that it wants in its brain; every thought passes by there. Thought ascends and buds from the brain, as the fruit from the root. Thought is man's consequence; the root plunges into earth, the brain into God,—that is to say, into the Infinite.

      Those who imagine (there are such, witness Forbes) that a poem like "Le Médecin de son Honneur," or "King Lear," can be dictated by a tripod or a table, err in a strange fashion; these works are the works of man. God has no need to СКАЧАТЬ