Part 25

Let it be so; thy truth then be thy dower. For, by the sacred radiance of the sun, The mysteries of Hecate and the night; By all the operation of the orbs From whom we do exist and cease to be; Here I disclaim all my paternal care, Propinquity and property of blood, And as a stranger to my heart and me Hold thee from this for ever. The barbarous Scythian, Or he that makes his generation messes To gorge his appetite, shall to my bosom Be as well neighbour'd, pitied and relieved, As thou my sometime daughter.

Now the dramatic effect of this passage is exactly, and doubtless intentionally, repeated in the curse pronounced against Goneril. This does not come after the daughters have openly and wholly turned against their father. Up to the moment of its utterance Goneril has done no more than to require him 'a little to disquantity' and reform his train of knights. Certainly her manner and spirit in making this demand are hateful, and probably her accusations against the knights are false; and we should expect from any father in Lear's position passionate distress and indignation. But surely the famous words which form Lear's immediate reply were meant to be nothing short of frightful:

Hear, nature, hear; dear goddess, hear! Suspend thy purpose, if thou didst intend To make this creature fruitful! Into her womb convey sterility! Dry up in her the organs of increase; And from her derogate body never spring A babe to honour her! If she must teem, Create her child of spleen; that it may live, And be a thwart disnatured torment to her! Let it stamp wrinkles in her brow of youth; With cadent tears fret channels in her cheeks; Turn all her mother's pains and benefits To laughter and contempt; that she may feel How sharper than a serpent's tooth it is To have a thankless child!

The question is not whether Goneril deserves these appalling imprecations, but what they tell us about Lear. They show that, although he has already recognised his injustice towards Cordelia, is secretly blaming himself, and is endeavouring to do better, the disposition from which his first error sprang is still unchanged. And it is precisely the disposition to give rise, in evil surroundings, to calamities dreadful but at the same time tragic, because due in some measure to the person who endures them.

The perception of this connection, if it is not lost as the play advances, does not at all diminish our pity for Lear, but it makes it impossible for us permanently to regard the world displayed in this tragedy as subject to a mere arbitrary or malicious power. It makes us feel that this world is so far at least a rational and a moral order, that there holds in it the law, not of proportionate requital, but of strict connection between act and consequence. It is, so far, the world of all Shakespeare's tragedies.

But there is another aspect of Lear's story, the influence of which modifies, in a way quite different and more peculiar to this tragedy, the impressions called pessimistic and even this impression of law. There is nothing more noble and beautiful in literature than Shakespeare's exposition of the effect of suffering in reviving the greatness and eliciting the sweetness of Lear's nature. The occasional recurrence, during his madness, of autocratic impatience or of desire for revenge serves only to heighten this effect, and the moments when his insanity becomes merely infinitely piteous do not weaken it. The old King who in pleading with his daughters feels so intensely his own humiliation and their horrible ingratitude, and who yet, at fourscore and upward, constrains himself to practise a self-control and patience so many years disused; who out of old affection for his Fool, and in repentance for his injustice to the Fool's beloved mistress, tolerates incessant and cutting reminders of his own folly and wrong; in whom the rage of the storm awakes a power and a poetic grandeur surpassing even that of Othello's anguish; who comes in his affliction to think of others first, and to seek, in tender solicitude for his poor boy, the shelter he scorns for his own bare head; who learns to feel and to pray for the miserable and houseless poor, to discern the falseness of flattery and the brutality of authority, and to pierce below the differences of rank and raiment to the common humanity beneath; whose sight is so purged by scalding tears that it sees at last how power and place and all things in the world are vanity except love; who tastes in his last hours the extremes both of love's rapture and of its agony, but could never, if he lived on or lived again, care a jot for aught beside--there is no figure, surely, in the world of poetry at once so grand, so pathetic, and so beautiful as his. Well, but Lear owes the whole of this to those sufferings which made us doubt whether life were not simply evil, and men like the flies which wanton boys torture for their sport. Should we not be at least as near the truth if we called this poem _The Redemption of King Lear_, and declared that the business of 'the gods' with him was neither to torment him, nor to teach him a 'noble anger,' but to lead him to attain through apparently hopeless failure the very end and aim of life? One can believe that Shakespeare had been tempted at times to feel misanthropy and despair, but it is quite impossible that he can have been mastered by such feelings at the time when he produced this conception.

To dwell on the stages of this process of purification (the word is Professor Dowden's) is impossible here; and there are scenes, such as that of the meeting of Lear and Cordelia, which it seems almost a profanity to touch.[159] But I will refer to two scenes which may remind us more in detail of some of the points just mentioned. The third and fourth scenes of Act III. present one of those contrasts which speak as eloquently even as Shakespeare's words, and which were made possible in his theatre by the absence of scenery and the consequent absence of intervals between the scenes. First, in a scene of twenty-three lines, mostly in prose, Gloster is shown, telling his son Edmund how Goneril and Regan have forbidden him on pain of death to succour the houseless King; how a secret letter has reached him, announcing the arrival of a French force; and how, whatever the consequences may be, he is determined to relieve his old master. Edmund, left alone, soliloquises in words which seem to freeze one's blood:

This courtesy, forbid thee, shall the duke Instantly know; and of that letter too: This seems a fair deserving, and must draw me That which my father loses; no less than all: The younger rises when the old doth fall.

He goes out; and the next moment, as the fourth scene opens, we find ourselves in the icy storm with Lear, Kent and the Fool, and yet in the inmost shrine of love. I am not speaking of the devotion of the others to Lear, but of Lear himself. He had consented, merely for the Fool's sake, to seek shelter in the hovel:

Come, your hovel. Poor fool and knave, I have one part in my heart That's sorry yet for thee.

But on the way he has broken down and has been weeping (III. iv. 17), and now he resists Kent's efforts to persuade him to enter. He does not feel the storm:

when the mind's free The body's delicate: the tempest in my mind Doth from my senses take all feeling else Save what beats there:

and the thoughts that will drive him mad are burning in his brain:

Filial ingratitude! Is it not as this mouth should tear this hand For lifting food to't? But I will punish home. No, I will weep no more. In such a night To shut me out! Pour on; I will endure. In such a night as this! O Regan, Goneril! Your old kind father, whose frank heart gave all,-- O, that way madness lies; let me shun that; No more of that.

And then suddenly, as he controls himself, the blessed spirit of kindness breathes on him 'like a meadow gale of spring,' and he turns gently to Kent:

Prithee, go in thyself; seek thine own ease: This tempest will not give me leave to ponder On things would hurt me more. But I'll go in. In, boy; go first. You houseless poverty-- Nay, get thee in. I'll pray, and then I'll sleep.

But his prayer is not for himself.

Poor naked wretches, wheresoe'er you are,

it begins, and I need not quote more. This is one of those passages which make one worship Shakespeare.[160]

Much has been written on the representation of insanity in _King Lear_, and I will confine myself to one or two points which may have escaped notice. The most obvious symptom of Lear's insanity, especially in its first stages, is of course the domination of a fixed idea. Whatever presents itself to his senses, is seized on by this idea and compelled to express it; as for example in those words, already quoted, which first show that his mind has actually given way:

Hast thou given all To thy two daughters? And art thou come to this?[161]

But it is remarkable that what we have here is only, in an exaggerated and perverted form, the very same action of imagination that, just before the breakdown of reason, produced those sublime appeals:

O heavens, If you do love old men, if your sweet sway Allow obedience, if yourselves are old, Make it your cause;

and:

Rumble thy bellyful! Spit, fire! spout, rain! Nor rain, wind, thunder, fire, are my daughters: I tax not you, you elements, with unkindness; I never gave you kingdom, call'd you children, You owe me no subscription: then let fall Your horrible pleasure; here I stand, your slave, A poor, infirm, weak, and despised old man: But yet I call you servile ministers, That have with two pernicious daughters join'd Your high engender'd battles 'gainst a head So old and white as this. O! O! 'tis foul!

Shakespeare, long before this, in the _Midsummer Night's Dream_, had noticed the resemblance between the lunatic, the lover, and the poet; and the partial truth that genius is allied to insanity was quite familiar to him. But he presents here the supplementary half-truth that insanity is allied to genius.

He does not, however, put into the mouth of the insane Lear any such sublime passages as those just quoted. Lear's insanity, which destroys the coherence, also reduces the poetry of his imagination. What it stimulates is that power of moral perception and reflection which had already been quickened by his sufferings. This, however partial and however disconnectedly used, first appears, quite soon after the insanity has declared itself, in the idea that the naked beggar represents truth and reality, in contrast with those conventions, flatteries, and corruptions of the great world, by which Lear has so long been deceived and will never be deceived again:

Is man no more than this? Consider him well. Thou owest the worm no silk, the beast no hide, the sheep no wool, the cat no perfume. Ha! here's three on's are sophisticated: thou art the thing itself.

Lear regards the beggar therefore with reverence and delight, as a person who is in the secret of things, and he longs to question him about their causes. It is this same strain of thought which much later (IV. vi.), gaining far greater force, though the insanity has otherwise advanced, issues in those famous Timon-like speeches which make us realise the original strength of the old King's mind. And when this strain, on his recovery, unites with the streams of repentance and love, it produces that serene renunciation of the world, with its power and glory and resentments and revenges, which is expressed in the speech (V. iii.):

No, no, no, no! Come, let's away to prison: We two alone will sing like birds i' the cage: When thou dost ask me blessing, I'll kneel down, And ask of thee forgiveness: so we'll live, And pray, and sing, and tell old tales, and laugh At gilded butterflies, and hear poor rogues Talk of court news; and we'll talk with them too, Who loses, and who wins; who's in, who's out; And take upon's the mystery of things, As if we were God's spies: and we'll wear out, In a wall'd prison, packs and sets of great ones, That ebb and flow by the moon.

This is that renunciation which is at the same time a sacrifice offered to the gods, and on which the gods themselves throw incense; and, it may be, it would never have been offered but for the knowledge that came to Lear in his madness.

I spoke of Lear's 'recovery,' but the word is too strong. The Lear of the Fifth Act is not indeed insane, but his mind is greatly enfeebled. The speech just quoted is followed by a sudden flash of the old passionate nature, reminding us most pathetically of Lear's efforts, just before his madness, to restrain his tears:

Wipe thine eyes: The good-years shall devour them, flesh and fell, Ere they shall make us weep: we'll see 'em starve first.

And this weakness is still more pathetically shown in the blindness of the old King to his position now that he and Cordelia are made prisoners. It is evident that Cordelia knows well what mercy her father is likely to receive from her sisters; that is the reason of her weeping. But he does not understand her tears; it never crosses his mind that they have anything more than imprisonment to fear. And what is that to them? They have made that sacrifice, and all is well:

Have I caught thee? He that parts us shall bring a brand from heaven, And fire us hence like foxes.

This blindness is most affecting to us, who know in what manner they will be parted; but it is also comforting. And we find the same mingling of effects in the overwhelming conclusion of the story. If to the reader, as to the bystanders, that scene brings one unbroken pain, it is not so with Lear himself. His shattered mind passes from the first transports of hope and despair, as he bends over Cordelia's body and holds the feather to her lips, into an absolute forgetfulness of the cause of these transports. This continues so long as he can converse with Kent; becomes an almost complete vacancy; and is disturbed only to yield, as his eyes suddenly fall again on his child's corpse, to an agony which at once breaks his heart. And, finally, though he is killed by an agony of pain, the agony in which he actually dies is one not of pain but of ecstasy. Suddenly, with a cry represented in the oldest text by a four-times repeated 'O,' he exclaims:

Do you see this? Look on her, look, her lips, Look there, look there!

These are the last words of Lear. He is sure, at last, that she _lives_: and what had he said when he was still in doubt?

She lives! if it be so, It is a chance which does redeem all sorrows That ever I have felt!

To us, perhaps, the knowledge that he is deceived may bring a culmination of pain: but, if it brings _only_ that, I believe we are false to Shakespeare, and it seems almost beyond question that any actor is false to the text who does not attempt to express, in Lear's last accents and gestures and look, an unbearable _joy_.[162]

To dwell on the pathos of Lear's last speech would be an impertinence, but I may add a remark on the speech from the literary point of view. In the simplicity of its language, which consists almost wholly of monosyllables of native origin, composed in very brief sentences of the plainest structure, it presents an extraordinary contrast to the dying speech of Hamlet and the last words of Othello to the by-standers. The fact that Lear speaks in passion is one cause of the difference, but not the sole cause. The language is more than simple, it is familiar. And this familiarity is characteristic of Lear (except at certain moments, already referred to) from the time of his madness onwards, and is the source of the peculiarly poignant effect of some of his sentences (such as 'The little dogs and all....'). We feel in them the loss of power to sustain his royal dignity; we feel also that everything external has become nothingness to him, and that what remains is 'the thing itself,' the soul in its bare greatness. Hence also it is that two lines in this last speech show, better perhaps than any other passage of poetry, one of the qualities we have in mind when we distinguish poetry as 'romantic.' Nothing like Hamlet's mysterious sigh 'The rest is silence,' nothing like Othello's memories of his life of marvel and achievement, was possible to Lear. Those last thoughts are romantic in their strangeness: Lear's five-times repeated 'Never,' in which the simplest and most unanswerable cry of anguish rises note by note till the heart breaks, is romantic in its naturalism; and to make a verse out of this one word required the boldness as well as the inspiration which came infallibly to Shakespeare at the greatest moments. But the familiarity, boldness and inspiration are surpassed (if that can be) by the next line, which shows the bodily oppression asking for bodily relief. The imagination that produced Lear's curse or his defiance of the storm may be paralleled in its kind, but where else are we to seek the imagination that could venture to follow that cry of 'Never' with such a phrase as 'undo this button,' and yet could leave us on the topmost peaks of poetry?[163]

2

Gloster and Albany are the two neutral characters of the tragedy. The parallel between Lear and Gloster, already noticed, is, up to a certain point, so marked that it cannot possibly be accidental. Both are old white-haired men (III. vii. 37); both, it would seem, widowers, with children comparatively young. Like Lear, Gloster is tormented, and his life is sought, by the child whom he favours; he is tended and healed by the child whom he has wronged. His sufferings, like Lear's, are partly traceable to his own extreme folly and injustice, and, it may be added, to a selfish pursuit of his own pleasure.[164] His sufferings, again, like Lear's, purify and enlighten him: he dies a better and wiser man than he showed himself at first. They even learn the same lesson, and Gloster's repetition (noticed and blamed by Johnson) of the thought in a famous speech of Lear's is surely intentional.[165] And, finally, Gloster dies almost as Lear dies. Edgar reveals himself to him and asks his blessing (as Cordelia asks Lear's):

but his flaw'd heart-- Alack, too weak the conflict to support-- 'Twixt two extremes of passion, joy and grief, Burst smilingly.

So far, the resemblance of the two stories, and also of the ways in which their painful effect is modified, is curiously close. And in character too Gloster is, like his master, affectionate,[166] credulous and hasty. But otherwise he is sharply contrasted with the tragic Lear, who is a towering figure, every inch a king,[167] while Gloster is built on a much smaller scale, and has infinitely less force and fire. He is, indeed, a decidedly weak though good-hearted man; and, failing wholly to support Kent in resisting Lear's original folly and injustice,[168] he only gradually takes the better part. Nor is his character either very interesting or very distinct. He often gives one the impression of being wanted mainly to fill a place in the scheme of the play; and, though it would be easy to give a long list of his characteristics, they scarcely, it seems to me, compose an individual, a person whom we are sure we should recognise at once. If this is so, the fact is curious, considering how much we see and hear of him.

I will add a single note. Gloster is the superstitious character of the drama,--the only one. He thinks much of 'these late eclipses in the sun and moon.' His two sons, from opposite points of view, make nothing of them. His easy acceptance of the calumny against Edgar is partly due to this weakness, and Edmund builds upon it, for an evil purpose, when he describes Edgar thus:

Here stood he in the dark, his sharp sword out, Mumbling of wicked charms, conjuring the moon, To prove's auspicious mistress.

Edgar in turn builds upon it, for a good purpose, when he persuades his blind father that he was led to jump down Dover cliff by the temptation of a fiend in the form of a beggar, and was saved by a miracle:

As I stood here below, methought his eyes Were two full moons; he had a thousand noses, Horns whelk'd and waved like the enridged sea: It was some fiend; therefore, thou happy father, Think that the clearest gods, who make them honours Of men's impossibilities, have preserved thee.

This passage is odd in its collocation of the thousand noses and the clearest gods, of grotesque absurdity and extreme seriousness. Edgar knew that the 'fiend' was really Gloster's 'worser spirit,' and that 'the gods' were himself. Doubtless, however--for he is the most religious person in the play--he thought that it _was_ the gods who, through him, had preserved his father; but he knew that the truth could only enter this superstitious mind in a superstitious form.

The combination of parallelism and contrast that we observe in Lear and Gloster, and again in the attitude of the two brothers to their father's superstition, is one of many indications that in _King Lear_ Shakespeare was working more than usual on a basis of conscious and reflective ideas. Perhaps it is not by accident, then, that he makes Edgar and Lear preach to Gloster in precisely the same strain. Lear says to him:

If thou wilt weep my fortunes, take my eyes. I know thee well enough; thy name is Gloster: Thou must be patient; we came crying hither: Thou know'st, the first time that we smell the air, We wawl and cry. I will preach to thee: mark.

Edgar's last words to him are:

What, in ill thoughts again? Men must endure Their going hence, even as their coming hither: Ripeness is all.