Shakespearean Tragedy: Lectures on Hamlet, Othello, King Lear, Macbeth

alone on the stage while the battle is being fought at a distance, and the reference to the tree shows that he was on the main or lower stage. The main stage had no front curtain; and therefore, if Act IV. is to end where Spedding wished it to end, Gloster must go off unaided at its close, and come on again unaided for Act V. And this means that the _whole_ arrangement of the present Act V. Sc. ii. must be changed. If Spedding had been aware of this it is not likely that he would have broached his theory.[277] It is curious that he does not allude to the one circumstance which throws some little suspicion on the existing text. I mean the contradiction between Edgar's statement that, if ever he returns to his father again, he will bring him comfort, and the fact that immediately afterwards he returns to bring him discomfort. It is possible to explain this psychologically, of course, but the passage is not one in which we should expect psychological subtlety. FOOTNOTES: [Footnote 276: Where did Spedding find this? I find no trace of it, and surely Edgar would not have risked his life in the battle, when he had, in case of defeat, to appear and fight Edmund. He does not appear 'armed,' according to the Folio, till V. iii. 117.] [Footnote 277: Spedding supposed that there was a front curtain, and this idea, coming down from Malone and Collier, is still found in English works of authority. But it may be stated without hesitation that there is no positive evidence at all for the existence of such a curtain, and abundant evidence against it.] NOTE Y. SOME DIFFICULT PASSAGES IN _KING LEAR_. The following are notes on some passages where I have not been able to accept any of the current interpretations, or on which I wish to express an opinion or represent a little-known view. 1. _Kent's soliloquy at the end of_ II. ii. (_a_) In this speech the application of the words 'Nothing, almost sees miracles but misery' seems not to have been understood. The 'misery' is surely not that of Kent but that of Lear, who has come 'out of heaven's benediction to the warm sun,' _i.e._ to misery. This, says Kent, is just the situation where something like miraculous help may be looked for; and he finds the sign of it in the fact that a letter from Cordelia has just reached him; for his course since his banishment has been so obscured that it is only by the rarest good fortune (something like a miracle) that Cordelia has got intelligence of it. We may suppose that this intelligence came from one of Albany's or Cornwall's servants, some of whom are, he says (III. i. 23), to France the spies and speculations Intelligent of our state. (_b_) The words 'and shall find time,' etc., have been much discussed. Some have thought that they are detached phrases from the letter which Kent is reading: but Kent has just implied by his address to the sun that he has no light to read the letter by.[278] It has also been suggested that the anacoluthon is meant to represent Kent's sleepiness, which prevents him from finishing the sentence, and induces him to dismiss his thoughts and yield to his drowsiness. But I remember nothing like this elsewhere in Shakespeare, and it seems much more probable that the passage is corrupt, perhaps from the loss of a line containing words like 'to rescue us' before 'From this enormous state' (with 'state' cf. 'our state' in the lines quoted above). When we reach III. i. we find that Kent has now read the letter; he knows that a force is coming from France and indeed has already 'secret feet' in some of the harbours. So he sends the Gentleman to Dover. 2. _The Fool's Song in_ II. iv. At II. iv. 62 Kent asks why the King comes with so small a train. The Fool answers, in effect, that most of his followers have deserted him because they see that his fortunes are sinking. He proceeds to advise Kent ironically to follow their example, though he confesses he does not intend to follow it himself. 'Let go thy hold when a great wheel runs down a hill, lest it break thy neck with following it: but the great one that goes up the hill, let him draw thee after. When a wise man gives thee better counsel, give me mine again: I would have none but knaves follow it, since a fool gives it. That sir which serves and seeks for gain, And follows but for form, Will pack when it begins to rain, And leave thee in the storm. But I will tarry; the fool will stay, And let the wise man fly: The knave turns fool that runs away; The fool no knave, perdy. The last two lines have caused difficulty. Johnson wanted to read, The fool turns knave that runs away, The knave no fool, perdy; _i.e._ if I ran away, I should prove myself to be a knave and a wise man, but, being a fool, I stay, as no knave or wise man would. Those who rightly defend the existing reading misunderstand it, I think. Shakespeare is not pointing out, in 'The knave turns fool that runs away,' that the wise knave who runs away is really a 'fool with a circumbendibus,' 'moral miscalculator as well as moral coward.' The Fool is referring to his own words, 'I would have none but knaves follow [my advice to desert the King], since a fool gives it'; and the last two lines of his song mean, 'The knave who runs away follows the advice given by a fool; but I, the fool, shall not follow my own advice by turning knave.' For the ideas compare the striking passage in _Timon_, I. i. 64 ff. 3. '_Decline your head._' At IV. ii. 18 Goneril, dismissing Edmund in the presence of Oswald, says: This trusty servant Shall pass between us: ere long you are like to hear, If you dare venture in your own behalf, A mistress's command. Wear this; spare speech; Decline your head: this kiss, if it durst speak, Would stretch thy spirits up into the air. I copy Furness's note on 'Decline': 'STEEVENS thinks that Goneril bids Edmund decline his head that she might, while giving him a kiss, appear to Oswald merely to be whispering to him. But this, WRIGHT says, is giving Goneril credit for too much delicacy, and Oswald was a "serviceable villain." DELIUS suggests that perhaps she wishes to put a chain around his neck.' Surely 'Decline your head' is connected, not with 'Wear this' (whatever 'this' may be), but with 'this kiss,' etc. Edmund is a good deal taller than Goneril, and must stoop to be kissed. 4. _Self-cover'd_. At IV. ii. 59 Albany, horrified at the passions of anger, hate, and contempt expressed in his wife's face, breaks out: See thyself, devil! Proper deformity seems not in the fiend So horrid as in woman. _Gon._ O vain fool! _Alb._ Thou changed and self-cover'd thing, for shame, Be-monster 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. The passage has been much discussed, mainly because of the strange expression 'self-cover'd,' for which of course emendations have been proposed. The general meaning is clear. Albany tells his wife that she is a devil in a woman's shape, and warns her not to cast off that shape by be-monstering her feature (appearance), since it is this shape alone that protects her from his wrath. Almost all commentators go astray because they imagine that, in the words 'thou changed and self-cover'd thing,' Albany is speaking to Goneril as a _woman_ who has been changed into a fiend. Really he is addressing her as a fiend which has changed its own shape and assumed that of a woman; and I suggest that 'self-cover'd' means either 'which hast covered or concealed thyself,' or 'whose self is covered' [so Craig in Arden edition], not (what of course it ought to mean) 'which hast been covered _by_ thyself.' Possibly the last lines of this passage (which does not appear in the Folios) should be arranged thus: To let these hands obey my blood, they're apt enough To dislocate and tear thy flesh and bones: Howe'er thou art a fiend, a woman's shape Doth shield thee. _Gon._ Marry, your manhood now-- _Alb._ What news? 5. _The stage-directions at_ V. i. 37, 39. In V. i. there first enter Edmund, Regan, and their army or soldiers: then, at line 18, Albany, Goneril, and their army or soldiers. Edmund and Albany speak very stiffly to one another, and Goneril bids them defer their private quarrels and attend to business. Then follows this passage (according to the modern texts): _Alb._ Let's then determine With the ancient of war on our proceedings. _Edm._ I shall attend you presently at your tent. _Reg._ Sister, you'll go with us? _Gon._ No. _Reg._ 'Tis most convenient: pray you, go with us. _Gon._ [_Aside_] O, ho, I know the riddle.--I will go. _As they are going out, enter_ EDGAR _disguised._ _Edg._ If e'er your grace had speech with man so poor, Hear me one word. _Alb._ I'll overtake you. Speak. [_Exeunt all but_ ALBANY _and_ EDGAR. It would appear from this that all the leading persons are to go to a Council of War with the ancient (plural) in Albany's tent; and they are going out, followed by their armies, when Edgar comes in. Why in the world, then, should Goneril propose (as she apparently does) to absent herself from the Council; and why, still more, should Regan object to her doing so? This is a question which always perplexed me, and I could not believe in the only answers I ever found suggested, viz., that Regan wanted to keep Edmund and Goneril together in order that she might observe them (Moberly, quoted in Furness), or that she could not bear to lose sight of Goneril, for fear Goneril should effect a meeting with Edmund after the Council (Delius, if I understand him). But I find in Koppel what seems to be the solution (Verbesserungsvorschlaege, p. 127 f.). He points out that the modern stage-directions are wrong. For the modern direction 'As they are going out, enter Edgar disguised,' the Ff. read, 'Exeunt both the armies. Enter Edgar.' For 'Exeunt all but Albany and Edgar' the Ff. have nothing, but Q1 has 'exeunt' after 'word.' For the first direction Koppel would read, 'Exeunt Regan, Goneril, Gentlemen, and Soldiers': for the second he would read, after 'overtake you,' 'Exit Edmund.' This makes all clear. Albany proposes a Council of War. Edmund assents, and says he will come at once to Albany's tent for that purpose. The Council will consist of Albany, Edmund, and the ancient of war. Regan, accordingly, is going away with her soldiers; but she observes that Goneril shows no sign of moving with _her_ soldiers; and she at once suspects that Goneril means to attend the Council in order to be with Edmund. Full of jealousy, she invites Goneril to go with _her_. Goneril refuses, but then, seeing Regan's motive, contemptuously and ironically consents (I doubt if 'O ho, I know the riddle' should be 'aside,' as in modern editions, following Capell). Accordingly the two sisters go out, followed by their soldiers; and Edmund and Albany are just going out, in a different direction, to Albany's tent when Edgar enters. His words cause Albany to stay; Albany says to Edmund, as Edmund leaves, 'I'll overtake you'; and then, turning to Edgar, bids him 'speak.'