The presence in King Lear of so large a number of characters in whom love or self-seeking is so extreme, has another effect. They do not merely inspire in us emotions of unusual strength, but they also stir the intellect to wonder and speculation. How can there be such men and women? we ask ourselves. How comes it that humanity can take such absolutely opposite forms? And, in particular, to what omission of elements which should be present in human nature, or, if there is no omission, to what distortion of these elements is it due that such beings as some of these come to exist? This is a question which Iago (and perhaps no previous creation of Shakespeare's) forces us to ask, but in King Lear it is provoked again and again. And more, it seems to us that the author himself is asking this question: "Then let them anatomize Regan, see what breeds about her heart. Is there any cause in nature that makes these hard hearts?"--the strain of thought which appears here seems to be present in some degree throughout the play. We seem to trace the tendency which, a few years later, produced Ariel and Caliban, the tendency of imagination to analyze and abstract, to decompose human nature into its constituent factors, and then to construct beings in whom one or more of these factors is absent or atro-phied or only incipient. This, of course, is a tendency which produces symbols, allegories, personifications of qualities and abstract ideas; and we are accustomed to think it quite foreign to Shakespeare's genius, which was in the highest degree concrete. No doubt in the main we are right here; but it is hazardous to set limits to that genius. The Sonnets, if nothing else, may show us how easy it was to Shakespeare's mind to move in a world of "Platonic" ideas; and, while it would be going too far to suggest that he was employing conscious symbolism or allegory in King Lear, it does appear to disclose a mode of imagination not so very far removed from the mode with which, we must remember, Shakespeare was perfectly familiar in Morality plays and in the Fairy Queen.
This same tendency shows itself in King Lear in other forms. To it is due the idea of monstrosity--of beings, actions, states of mind, which appear not only abnormal but absolutely contrary to nature; an idea, which, of course, is common enough in Shakespeare, but appears with unusual frequency in King Lear, for instance in the lines: Ingratitude, thou marble-hearted fiend,
More hideous when thou show'st thee in a child
Than the sea-monster! (1.4.267-68)
or in the exclamation, Filial ingratitude!
Is it not as this mouth should tear this hand
For lifting food to't? (3.4.14-16)
It appears in another shape in that most vivid passage where Albany, as he looks at the face which had bewitched him, now distorted with dreadful passions, suddenly sees it in a new light and exclaims in horror: Thou changed and self-cover'd thing, for shame,
Bemonster not thy feature. Were't my fitness
To let these hands obey my blood,
They are apt enough to dislocate and tear
Thy flesh and bones: howe'er thou art a fiend,
A woman's shape doth shield thee. (4.3.62-67)
It appears once more in that exclamation of Kent's, as he listens to the description of Cordelia's grief: It is the stars,
The stars above us, govern our conditions;
Else one self mate and mate could not beget
Such different issues. (33-36)
(This is not the only sign that Shakespeare had been musing over heredity, and wondering how it comes about that the composition of two strains of blood or two parent souls can produce such astonishingly different products.)
This mode of thought is responsible, lastly, for a very striking characteristic of King Lear--one in which it has no parallel except Timon--the incessant references to the lower animals and man's likeness to them. These references are scattered broadcast through the whole play as though Shakespeare's mind were so busy with the subject that he could hardly write a page without some allusion to it. The dog, the horse, the cow, the sheep, the hog, the lion, the bear, the wolf, the fox, the monkey, the polecat, the civet cat, the pelican, the owl, the crow, the chough, the wren, the fly, the butterfly, the rat, the mouse, the frog, the tadpole, the wall newt, the water newt, the worm--I am sure I cannot have completed the list, and some of them are mentioned again and again. Often, of course, and especially in the talk of Edgar as the Bedlam, they have no symbolical meaning; but not seldom, even in his talk, they are expressly referred to for their typical qualities--"hog in sloth, fox in stealth, wolf in greediness, dog in madness, lion in prey," "The fitchew nor the soiled horse goes to't with a more riotous appetite." Sometimes a person in the drama is compared, openly or implicitly, with one of them. Goneril is a kite: her ingratitude has a serpent's tooth: she has struck her father most serpentlike upon the very heart: her visage is wolfish: she has tied sharp-toothed unkindness like a vulture on her father's breast: for her husband she is a gilded serpent: to Gloster her cruelty seems to have the fangs of a boar. She and Regan are dog-hearted: they are tigers, not daughters: each is an adder to the other: the flesh of each is covered with the fell of a beast. Oswald is a mongrel, and the son and heir of a mongrel: ducking to everyone in power, he is a wagtail: white with fear, he is a goose. Gloster, for Regan, is an ingrateful fox: Albany, for his wife, has a cowish spirit and is milk-liver'd: when Edgar as the Bedlam first appeared to Lear he made him think a man a worm. As we read, the souls of all the beasts in turn seem to us to have entered the bodies of these mortals; horrible in their venom, savagery, lust, deceitfulness, sloth, cruelty, filthiness; miserable in their feebleness, nakedness, defenselessness, blindness; and man, "consider him well," is even what they are. Shakespeare, to whom the idea of the transmigration of souls was familiar and had once been material for jest,1 seems to have been brooding on humanity, in the light of it. It is remarkable, and somewhat sad, that he seems to find none of man's better qualities in the world of the brutes (though he might well have found the prototype of the selfless love of Kent and Cordelia in the dog whom he so habitually maligns); but he seems to have been asking himself whether that which he loathes in man may not be due to some strange wrenching of this frame of things, through which the lower animal souls have found a lodgment in human forms, and there found--to the horror and confusion of the thinking mind--brains to forge, tongues to speak, and hands to act, enormities which no mere brute can conceive or execute. He shows us in King Lear these terrible forces bursting into monstrous life and flinging themselves upon those human beings who are weak and defenseless, partly from old age, but partly because they are human and lack the dreadful undivided energy of the beast. And the only comfort he might seem to hold out to us is the prospect that at least this bestial race, strong only where it is vile, cannot endure: though stars and gods are powerless, or careless, or empty dreams, yet there must be an end of this horrible world:
1E.g. in As You Like It, 3.2.187, "I was never so berhymed since Pythagoras' time, that I was an Irish rat, which I can hardly remember"; Twelfth Night, 4.2.55, "Clown. What is the opinion of Pythagoras concerning wild fowl? Mal. That the soul of our grandam might haply inhabit a bird. Clown. What thinkest thou of his opinion? Mal. I think nobly of the soul, and no way approve his opinion," etc. But earlier comes a passage which reminds us of King Lear, Merchant of Venice, 4.1.128: O be thou damn'd, inexecrable dog!
And for thy life let justice be accused.
Thou almost makest me waver in my faith
To hold opinion with Pythagoras,
That souls of animals infuse themselves
Into the trunks of men: thy currish spirit
Govern'd a wolf, who, hang'd for human slaughter,
Even from the gallows did his fell soul fleet,
And, whilst thou lay'st in thy unhallow'd dam,
Infused itself in thee; for thy desires
Are wolvish, bloody, starv'd and ravenous.
It will come;
Humanity must perforce prey on itself
Like monsters of the deep. (4.2.48-50)
The influence of all this on imagination as w
e read King Lear is very great; and it combines with other influences to convey to us, not in the form of distinct ideas but in the manner proper to poetry, the wider or universal significance of the spectacle presented to the inward eye. But the effect of theatrical exhibition is precisely the reverse. There the poetic atmosphere is dissipated; the meaning of the very words which create it passes half-realized; in obedience to the tyranny of the eye we conceive the characters as mere particular men and women; and all that mass of vague suggestion, if it enters the mind at all, appears in the shape of an allegory which we immediately reject. A similar conflict between imagination and sense will be found if we consider the dramatic center of the whole tragedy, the Storm-scenes. The temptation of Othello and the scene of Duncan's murder may lose upon the stage, but they do not lose their essence, and they gain as well as lose. The Storm-scenes in King Lear gain nothing and their very essence is destroyed. It is comparatively a small thing that the theatrical storm, not to drown the dialogue, must be silent whenever a human being wishes to speak, and is wretchedly inferior to many a storm we have witnessed. Nor is it simply that, as Lamb observed, the corporal presence of Lear, "an old man tottering about the stage with a walking stick," disturbs and depresses that sense of the greatness of his mind which fills the imagination. There is a further reason, which is not expressed, but still emerges, in these words of Lamb's: "the explosions of his passion are terrible as a volcano: they are storms turning up and disclosing to the bottom that sea, his mind, with all its vast riches." Yes, "they are storms." For imagination, that is to say, the explosions of Lear's passion, and the bursts of rain and thunder, are not, what for the senses they must be, two things, but manifestations of one thing. It is the powers of the tormented soul that we hear and see in the "groans of roaring wind and rain" and the "sheets of fire"; and they that, at intervals almost more overwhelming, sink back into darkness and silence. Nor yet is even this all; but, as those incessant references to wolf and tiger made us see humanity "reeling back into the beast" and ravening against itself, so in the storm we seem to see Nature herself convulsed by the same horrible passions; the "common mother," Whose womb unmeasurable and infinite breast Teems and feeds all;
(Timon of Athens, 4.3.179-80)
turning on her children, to complete the ruin they have wrought upon themselves. Surely something not less, but much more, than these helpless words convey, is what comes to us in these astounding scenes; and if, translated thus into the language of prose, it becomes confused and inconsistent, the reason is simply that it itself is poetry, and such poetry as cannot be transferred to the space behind the footlights, but has its being only in imagination. Here then is Shakespeare at his very greatest, but not the mere dramatist Shakespeare.
And now we may say this also of the catastrophe, which we found questionable from the strictly dramatic point of view. Its purpose is not merely dramatic. This sudden blow out of the darkness, which seems so far from inevitable, and which strikes down our reviving hopes for the victims of so much cruelty, seems now only what we might have expected in a world so wild and monstrous. It is as if Shakespeare said to us: "Did you think weakness and innocence have any chance here? Were you beginning to dream that? I will show you it is not so."
I come to a last point. As we contemplate this world, the question presses on us, What can be the ultimate power that moves it, that excites this gigantic war and waste, or, perhaps, that suffers them and overrules them? And in King Lear this question is not left to us to ask, it is raised by the characters themselves. References to religious or irreligious beliefs and feelings are more frequent than is usual in Shakespeare's tragedies, as frequent perhaps as in his final plays. He introduces characteristic differences in the language of the different persons about fortune or the stars or the gods, and shows how the question, What rules the world? is forced upon their minds. They answer it in their turn: Kent, for instance: It is the stars,
The stars above us, govern our condition:
(4.3.33-34)
Edmund: Thou, nature, art my goddess; to thy law
My services are bound: (1.2.1-2)
and again, This is the excellent foppery of the world, that, when we are sick in fortune--often the surfeits of our own behavior--we make guilty of our disasters the sun, the moon and the stars; as if we were villains by necessity, fools by heavenly compulsion, ... and all that we are evil in by a divine thrusting on: (128-36)
Gloster: As flies to wanton boys, are we to the gods,
They kill us for their sport; (4.1.36-37)
Edgar: Think that the clearest gods, who make them honours Of men's impossibilities, have preserved thee.
(4.6.73-74)
Here we have four distinct theories of the nature of the ruling power. And besides this, in such of the characters as have any belief in gods who love good and hate evil, the spectacle of triumphant injustice or cruelty provokes questionings like those of Job, or else the thought, often repeated, of divine retribution. To Lear at one moment the storm seems the messenger of heaven: Let the great gods,
That keep this dreadful pother o'er our heads,
Find out their enemies now. Tremble, thou wretch,
That hast within thee undivulged crimes....
(3.2.49-52)
At another moment those habitual miseries of the poor, of which he has taken too little account, seem to him to accuse the gods of injustice: Take physic, pomp;
Expose thyself to feel what wretches feel,
That thou mayst shake the superflux to them
And show the heavens more just;
(3.4.33-35)
and Gloster has almost the same thought (4.1.67 ff.). Gloster again, thinking of the cruelty of Lear's daughters, breaks out, but I shall see
The winged vengeance overtake such children.
(3.7.66-67)
The servants who have witnessed the blinding of Gloster by Cornwall and Regan, cannot believe that cruelty so atrocious will pass unpunished. One cries, I'll never care what wickedness I do,
If this man come to good;
(100-1)
and another,
if she live long, And in the end meet the old course of death, Women will all turn monsters.
(101-3)
Albany greets the news of Cornwall's death with the exclamation, This shows you are above,
You justicers, that these our nether crimes
So speedily can venge; (4.2.78-80)
and the news of the deaths of the sisters with the words, This judgment of the heavens, that makes us tremble, Touches us not with pity. (5.3.233-34)
Edgar, speaking to Edmund of their father, declares The gods are just, and of our pleasant vices
Make instruments to plague us, (173-74)
and Edmund himself assents. Almost throughout the latter half of the drama we note in most of the better characters a preoccupation with the question of the ultimate power, and a passionate need to explain by reference to it what otherwise would drive them to despair. And the influence of this preoccupation and need joins with other influences in affecting the imagination, and in causing it to receive from King Lear an impression which is at least as near of kin to the Divine Comedy as to Othello.
For Dante that which is recorded in the Divine Comedy was the justice and love of God. What did King Lear record for Shakespeare? Something, it would seem, very different. This is certainly the most terrible picture that Shakespeare painted of the world. In no other of his tragedies does humanity appear more pitiably infirm or more hopelessly bad. What is Iago's malignity against an envied stranger compared with the cruelty of the son of Gloster and the daughters of Lear? What are the sufferings of a strong man like Othello to those of helpless age? Much too that we have already observed--the repetition of the main theme in that of the underplot, the comparisons of man with the most wretched and the most horrible of the beasts, the impression of Nature's hostility to him, the irony of the unexpected catastrophe--these, with much else, seem even to indicate an
intention to show things at their worst, and to return the sternest of replies to that question of the ultimate power and those appeals for retribution. Is it an accident, for example, that Lear's first appeal to something beyond the earth, O heavens,
If you do love old men, if your sweet sway
Allow obedience, if yourselves are old,
Make it your cause: (2.4.188-91)
is immediately answered by the iron voices of his daughters, raising by turns the conditions on which they will give him a humiliating harborage; or that his second appeal, heart-rending in its piteousness, You see me here, you gods, a poor old man,
As full of grief as age; wretched in both: (271-72)
is immediately answered from the heavens by the sound of the breaking storm? Albany and Edgar may moralize on the divine justice as they will, but how, in the face of all that we see, shall we believe that they speak Shakespeare's mind? Is not his mind rather expressed in the bitter contrast between their faith and the events we witness, or in the scornful rebuke of those who take upon them the mystery of things as if they were God's spies? Is it not Shakespeare's judgment on his kind that we hear in Lear's appeal, And thou, all-shaking thunder,
Smite flat the thick rotundity o' the world!
Crack nature's moulds, all germens spill at once,
That make ingrateful man! (3.2.6-9)
and Shakespeare's judgment on the worth of existence that we hear in Lear's agonized cry, "No, no, no life!"?