Chapter 2

There is another matter which I think Mr Harris should ponder. He says that Shakespear was but "little esteemed by his own generation." He even describes Jonson's description of his "little Latin and less Greek" as a sneer, whereas it occurs in an unmistakably sincere eulogy of Shakespear, written after his death, and is clearly meant to heighten the impression of Shakespear's prodigious natural endowments by pointing out that they were not due to scholastic acquirements. Now there is a sense in which it is true enough that Shakespear was too little esteemed by his own generation, or, for the matter of that, by any subsequent generation. The bargees on the Regent's Canal do not chant Shakespear's verses as the gondoliers in Venice are said to chant the verses of Tasso (a practice which was suspended for some reason during my stay in Venice: at least no gondolier ever did it in my hearing). Shakespear is no more a popular author than Rodin is a popular sculptor or Richard Strauss a popular composer. But Shakespear was certainly not such a fool as to expect the Toms, Dicks, and Harrys of his time to be any more interested in dramatic poetry than Newton, later on, expected them to be interested in fluxions. And when we come to the question whether Shakespear missed that assurance which all great men have had from the more capable and susceptible members of their generation that they were great men, Ben Jonson's evidence disposes of so improbable a notion at once and for ever. "I loved the man," says Ben, "this side idolatry, as well as any." Now why in the name of common sense should he have made that qualification unless there had been, not only idolatry, but idolatry fulsome enough to irritate Jonson into an express disavowal of it? Jonson, the bricklayer, must have felt sore sometimes when Shakespear spoke and wrote of bricklayers as his inferiors. He must have felt it a little hard that being a better scholar, and perhaps a braver and tougher man physically than Shakespear, he was not so successful or so well liked. But in spite of this he praised Shakespear to the utmost stretch of his powers of eulogy: in fact, notwithstanding his disclaimer, he did not stop "this side idolatry." If, therefore, even Jonson felt himself forced to clear himself of extravagance and absurdity in his appreciation of Shakespear, there must have been many people about who idolized Shakespear as American ladies idolize Paderewski, and who carried Bardolatry, even in the Bard's own time, to an extent that threatened to make his reasonable admirers ridiculous.

Shakespear's Pessimism

I submit to Mr Harris that by ruling out this idolatry, and its possible effect in making Shakespear think that his public would stand anything from him, he has ruled out a far more plausible explanation of the faults of such a play as Timon of Athens than his theory that Shakespear's passion for the Dark Lady "cankered and took on proud flesh in him, and tortured him to nervous breakdown and madness." In Timon the intellectual bankruptcy is obvious enough: Shakespear tried once too often to make a play out of the cheap pessimism which is thrown into despair by a comparison of actual human nature with theoretical morality, actual law and administration with abstract justice, and so forth. But Shakespear's perception of the fact that all men, judged by the moral standard which they apply to others and by which they justify their punishment of others, are fools and scoundrels, does not date from the Dark Lady complication: he seems to have been born with it. If in The Comedy of Errors and A Midsummer Night's Dream the persons of the drama are not quite so ready for treachery and murder as Laertes and even Hamlet himself (not to mention the procession of ruffians who pass through the latest plays) it is certainly not because they have any more regard for law or religion. There is only one place in Shakespear's plays where the sense of shame is used as a human attribute; and that is where Hamlet is ashamed, not of anything he himself has done, but of his mother's relations with his uncle. This scene is an unnatural one: the son's reproaches to his mother, even the fact of his being able to discuss the subject with her, is more repulsive than her relations with her deceased husband's brother.

Here, too, Shakespear betrays for once his religious sense by making Hamlet, in his agony of shame, declare that his mother's conduct makes "sweet religion a rhapsody of words." But for that passage we might almost suppose that the feeling of Sunday morning in the country which Orlando describes so perfectly in As You Like It was the beginning and end of Shakespear's notion of religion. I say almost, because Isabella in Measure for Measure has religious charm, in spite of the conventional theatrical assumption that female religion means an inhumanly ferocious chastity. But for the most part Shakespear differentiates his heroes from his villains much more by what they do than by what they are. Don John in Much Ado is a true villain: a man with a malicious will; but he is too dull a duffer to be of any use in a leading part; and when we come to the great villains like Macbeth, we find, as Mr Harris points out, that they are precisely identical with the heroes: Macbeth is only Hamlet incongruously committing murders and engaging in hand-to-hand combats. And Hamlet, who does not dream of apologizing for the three murders he commits, is always apologizing because he has not yet committed a fourth, and finds, to his great bewilderment, that he does not want to commit it. "It cannot be," he says, "but I am pigeon-livered, and lack gall to make oppression bitter; else, ere this, I should have fatted all the region kites with this slave's offal." Really one is tempted to suspect that when Shylock asks "Hates any man the thing he would not kill?" he is expressing the natural and proper sentiments of the human race as Shakespear understood them, and not the vindictiveness of a stage Jew.

Gaiety of Genius

In view of these facts, it is dangerous to cite Shakespear's pessimism as evidence of the despair of a heart broken by the Dark Lady. There is an irrepressible gaiety of genius which enables it to bear the whole weight of the world's misery without blenching. There is a laugh always ready to avenge its tears of discouragement. In the lines which Mr Harris quotes only to declare that he can make nothing of them, and to condemn them as out of character, Richard III, immediately after pitying himself because

There is no creature loves me And if I die no soul will pity me,

adds, with a grin,

Nay, wherefore should they, since that I myself Find in myself no pity for myself?

Let me again remind Mr Harris of Oscar Wilde. We all dreaded to read De Profundis: our instinct was to stop our ears, or run away from the wail of a broken, though by no means contrite, heart. But we were throwing away our pity. De Profundis was de profundis indeed: Wilde was too good a dramatist to throw away so powerful an effect; but none the less it was de profundis in excelsis. There was more laughter between the lines of that book than in a thousand farces by men of no genius. Wilde, like Richard and Shakespear, found in himself no pity for himself. There is nothing that marks the born dramatist more unmistakably than this discovery of comedy in his own misfortunes almost in proportion to the pathos with which the ordinary man announces their tragedy. I cannot for the life of me see the broken heart in Shakespear's latest works. "Hark, hark! the lark at heaven's gate sings" is not the lyric of a broken man; nor is Cloten's comment that if Imogen does not appreciate it, "it is a vice in her ears which horse hairs, and cats' guts, and the voice of unpaved eunuch to boot, can never amend," the sally of a saddened one. Is it not clear that to the last there was in Shakespear an incorrigible divine levity, an inexhaustible joy that derided sorrow? Think of the poor Dark Lady having to stand up to this unbearable power of extracting a grim fun from everything. Mr Harris writes as if Shakespear did all the suffering and the Dark Lady all the cruelty. But why does he not put himself in the Dark Lady's place for a moment as he has put himself so successfully in Shakespear's? Imagine her reading the hundred and thirtieth sonnet!

My mistress' eyes are nothing like the sun; Coral is far more red than her lips' red; If snow be white, why then her breasts are dun; If hairs be wire, black wires grow on her head; I have seen roses damasked, red and white, But no such roses see I in her cheeks; And in some perfumes is there more delight Than in the breath that from my mistress reeks. I love to hear her speak; yet well I know That music hath a far more pleasing sound. I grant I never saw a goddess go: My mistress, when she walks, treads on the ground. And yet, by heaven, I think my love as rare As any she belied with false compare.

Take this as a sample of the sort of compliment from which she was never for a moment safe with Shakespear. Bear in mind that she was not a comedian; that the Elizabethan fashion of treating brunettes as ugly woman must have made her rather sore on the subject of her complexion; that no human being, male or female, can conceivably enjoy being chaffed on that point in the fourth couplet about the perfumes; that Shakespear's revulsions, as the sonnet immediately preceding shews, were as violent as his ardors, and were expressed with the realistic power and horror that makes Hamlet say that the heavens got sick when they saw the queen's conduct; and then ask Mr Harris whether any woman could have stood it for long, or have thought the "sugred" compliment worth the cruel wounds, the cleaving of the heart in twain, that seemed to Shakespear as natural and amusing a reaction as the burlesquing of his heroics by Pistol, his sermons by Falstaff, and his poems by Cloten and Touchstone.

Jupiter and Semele

This does not mean that Shakespear was cruel: evidently he was not; but it was not cruelty that made Jupiter reduce Semele to ashes: it was the fact that he could not help being a god nor she help being a mortal. The one thing Shakespear's passion for the Dark Lady was not, was what Mr Harris in one passage calls it: idolatrous. If it had been, she might have been able to stand it. The man who "dotes yet doubts, suspects, yet strongly loves," is tolerable even by a spoilt and tyrannical mistress; but what woman could possibly endure a man who dotes without doubting; who _knows_, and who is hugely amused at the absurdity of his infatuation for a woman of whose mortal imperfections not one escapes him: a man always exchanging grins with Yorick's skull, and inviting "my lady" to laugh at the sepulchral humor of the fact that though she paint an inch thick (which the Dark Lady may have done), to Yorick's favor she must come at last. To the Dark Lady he must sometimes have seemed cruel beyond description: an intellectual Caliban. True, a Caliban who could say

Be not afeard: the isle is full of noises Sounds and sweet airs that give delight and hurt not. Sometimes a thousand twangling instruments Will hum about mine ears; and sometimes voices, That, if I then had waked after long sleep Will make me sleep again; and then, in dreaming, The clouds, methought, would open and shew riches Ready to drop on me: that when I wak'd I cried to dream again.

which is very lovely; but the Dark Lady may have had that vice in her ears which Cloten dreaded: she may not have seen the beauty of it, whereas there can be no doubt at all that of "My mistress' eyes are nothing like the sun," &c., not a word was lost on her.

And is it to be supposed that Shakespear was too stupid or too modest not to see at last that it was a case of Jupiter and Semele? Shakespear was most certainly not modest in that sense. The timid cough of the minor poet was never heard from him.

Not marble, nor the gilded monuments Of princes, shall outlive this powerful rhyme

is only one out of a dozen passages in which he (possibly with a keen sense of the fun of scandalizing the modest coughers) proclaimed his place and his power in "the wide world dreaming of things to come." The Dark Lady most likely thought this side of him insufferably conceited; for there is no reason to suppose that she liked his plays any better than Minna Wagner liked Richard's music dramas: as likely as not, she thought The Spanish Tragedy worth six Hamlets. He was not stupid either: if his class limitations and a profession that cut him off from actual participation in great affairs of State had not confined his opportunities of intellectual and political training to private conversation and to the Mermaid Tavern, he would probably have become one of the ablest men of his time instead of being merely its ablest playwright. One might surmise that Shakespear found out that the Dark Lady's brains could no more keep pace with his than Anne Hathaway's, if there were any evidence that their friendship ceased when he stopped writing sonnets to her. As a matter of fact the consolidation of a passion into an enduring intimacy generally puts an end to sonnets.

That the Dark Lady broke Shakespear's heart, as Mr Harris will have it she did, is an extremely unShakespearian hypothesis. "Men have died from time to time, and worms have eaten them; but not for love," says Rosalind. Richard of Gloster, into whom Shakespear put all his own impish superiority to vulgar sentiment, exclaims

And this word "love," which greybeards call divine, Be resident in men like one another And not in me: I am myself alone.

Hamlet has not a tear for Ophelia: her death moves him to fierce disgust for the sentimentality of Laertes by her grave; and when he discusses the scene with Horatio immediately after, he utterly forgets her, though he is sorry he forgot himself, and jumps at the proposal of a fencing match to finish the day with. As against this view Mr Harris pleads Romeo, Orsino, and even Antonio; and he does it so penetratingly that he convinces you that Shakespear did betray himself again and again in these characters; but self-betrayal is one thing; and self-portrayal, as in Hamlet and Mercutio, is another. Shakespear never "saw himself," as actors say, in Romeo or Orsino or Antonio. In Mr Harris's own play Shakespear is presented with the most pathetic tenderness. He is tragic, bitter, pitiable, wretched and broken among a robust crowd of Jonsons and Elizabeths; but to me he is not Shakespear because I miss the Shakespearian irony and the Shakespearian gaiety. Take these away and Shakespear is no longer Shakespear: all the bite, the impetus, the strength, the grim delight in his own power of looking terrible facts in the face with a chuckle, is gone; and you have nothing left but that most depressing of all things: a victim. Now who can think of Shakespear as a man with a grievance? Even in that most thoroughgoing and inspired of all Shakespear's loves: his love of music (which Mr Harris has been the first to appreciate at anything like its value), there is a dash of mockery. "Spit in the hole, man; and tune again." "Divine air! Now is his soul ravished. Is it not strange that sheep's guts should hale the souls out of men's bodies?" "An he had been a dog that should have howled thus, they would have hanged him." There is just as much Shakespear here as in the inevitable quotation about the sweet south and the bank of violets.

I lay stress on this irony of Shakespear's, this impish rejoicing in pessimism, this exultation in what breaks the hearts of common men, not only because it is diagnostic of that immense energy of life which we call genius, but because its omission is the one glaring defect in Mr Harris's otherwise extraordinarily penetrating book. Fortunately, it is an omission that does not disable the book as (in my judgment) it disabled the hero of the play, because Mr Harris left himself out of his play, whereas he pervades his book, mordant, deep-voiced, and with an unconquerable style which is the man.

The Idol of the Bardolaters

There is even an advantage in having a book on Shakespear with the Shakespearian irony left out of account. I do not say that the missing chapter should not be added in the next edition: the hiatus is too great: it leaves the reader too uneasy before this touching picture of a writhing worm substituted for the invulnerable giant. But it is none the less probable that in no other way could Mr Harris have got at his man as he has. For, after all, what is the secret of the hopeless failure of the academic Bardolaters to give us a credible or even interesting Shakespear, and the easy triumph of Mr Harris in giving us both? Simply that Mr Harris has assumed that he was dealing with a man, whilst the others have assumed that they were writing about a god, and have therefore rejected every consideration of fact, tradition, or interpretation, that pointed to any human imperfection in their hero. They thus leave themselves with so little material that they are forced to begin by saying that we know very little about Shakespear. As a matter of fact, with the plays and sonnets in our hands, we know much more about Shakespear than we know about Dickens or Thackeray: the only difficulty is that we deliberately suppress it because it proves that Shakespear was not only very unlike the conception of a god current in Clapham, but was not, according to the same reckoning, even a respectable man. The academic view starts with a Shakespear who was not scurrilous; therefore the verses about "lousy Lucy" cannot have been written by him, and the cognate passages in the plays are either strokes of character-drawing or gags interpolated by the actors. This ideal Shakespear was too well behaved to get drunk; therefore the tradition that his death was hastened by a drinking bout with Jonson and Drayton must be rejected, and the remorse of Cassio treated as a thing observed, not experienced: nay, the disgust of Hamlet at the drinking customs of Denmark is taken to establish Shakespear as the superior of Alexander in self-control, and the greatest of teetotallers.

Now this system of inventing your great man to start with, and then rejecting all the materials that do not fit him, with the ridiculous result that you have to declare that there are no materials at all (with your waste-paper basket full of them), ends in leaving Shakespear with a much worse character than he deserves. For though it does not greatly matter whether he wrote the lousy Lucy lines or not, and does not really matter at all whether he got drunk when he made a night of it with Jonson and Drayton, the sonnets raise an unpleasant question which does matter a good deal; and the refusal of the academic Bardolaters to discuss or even mention this question has had the effect of producing a silent verdict against Shakespear. Mr Harris tackles the question openly, and has no difficulty whatever in convincing us that Shakespear was a man of normal constitution sexually, and was not the victim of that most cruel and pitiable of all the freaks of nature: the freak which transposes the normal aim of the affections. Silence on this point means condemnation; and the condemnation has been general throughout the present generation, though it only needed Mr Harris's fearless handling of the matter to sweep away what is nothing but a morbid and very disagreeable modern fashion. There is always some stock accusation brought against eminent persons. When I was a boy every well-known man was accused of beating his wife. Later on, for some unexplained reason, he was accused of psychopathic derangement. And this fashion is retrospective. The cases of Shakespear and Michel Angelo are cited as proving that every genius of the first magnitude was a sufferer; and both here and in Germany there are circles in which such derangement is grotesquely reverenced as part of the stigmata of heroic powers. All of which is gross nonsense. Unfortunately, in Shakespear's case, prudery, which cannot prevent the accusation from being whispered, does prevent the refutation from being shouted. Mr Harris, the deep-voiced, refuses to be silenced. He dismisses with proper contempt the stupidity which places an outrageous construction on Shakespear's apologies in the sonnets for neglecting that "perfect ceremony" of love which consists in returning calls and making protestations and giving presents and paying the trumpery attentions which men of genius always refuse to bother about, and to which touchy people who have no genius attach so much importance. No leader who had not been tampered with by the psychopathic monomaniacs could ever put any construction but the obvious and innocent one on these passages. But the general vocabulary of the sonnets to Pembroke (or whoever "Mr W. H." really was) is so overcharged according to modern ideas that a reply on the general case is necessary.

Shakespear's alleged Sycophancy and Perversion

That reply, which Mr Harris does not hesitate to give, is twofold: first, that Shakespear was, in his attitude towards earls, a sycophant; and, second, that the normality of Shakespear's sexual constitution is only too well attested by the excessive susceptibility to the normal impulse shewn in the whole mass of his writings. This latter is the really conclusive reply. In the case of Michel Angelo, for instance, one must admit that if his works are set beside those of Titian or Paul Veronese, it is impossible not to be struck by the absence in the Florentine of that susceptibility to feminine charm which pervades the pictures of the Venetians. But, as Mr Harris points out (though he does not use this particular illustration) Paul Veronese is an anchorite compared to Shakespear. The language of the sonnets addressed to Pembroke, extravagant as it now seems, is the language of compliment and fashion, transfigured no doubt by Shakespear's verbal magic, and hyperbolical, as Shakespear always seems to people who cannot conceive so vividly as he, but still unmistakable for anything else than the expression of a friendship delicate enough to be wounded, and a manly loyalty deep enough to be outraged. But the language of the sonnets to the Dark Lady is the language of passion: their cruelty shews it. There is no evidence that Shakespear was capable of being unkind in cold blood. But in his revulsions from love, he was bitter, wounding, even ferocious; sparing neither himself nor the unfortunate woman whose only offence was that she had reduced the great man to the common human denominator.