William Shakespeare. Виктор Мари Гюго
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an aside, Machiavelli had a secret recess,—several perhaps; at all events, the advent of common-sense is the great fact in Cervantes. Common-sense is not a virtue; it is the eye of interest. It would have encouraged Themistocles and dissuaded Aristides. Leonidas has no common-sense; Regulus has no common-sense; but in the face of egotistical and ferocious monarchies dragging poor peoples into wars undertaken for themselves, decimating families, making mothers desolate, and driving men to kill each other with all those fine words,—military honour, warlike glory, obedience to discipline etc.,—it is an admirable personification, that common-sense coming all at once and crying to the human race, "Take care of your skin!"
14. Another, Shakespeare, what is he? You might almost answer, He is the earth. Lucretius is the sphere; Shakespeare is the globe. There is more and less in the globe than in the sphere. In the sphere there is the whole; on the globe there is man. Here the outer, there the inner, mystery. Lucretius is the being; Shakespeare is the existence. Thence so much shadow in Lucretius; thence so much movement in Shakespeare. Space,—the blue, as the Germans ay,—is certainly not forbidden to Shakespeare. The earth sees and surveys heaven; the earth knows heaven under its two aspects,—darkness and azure, doubt and hope. Life goes and comes in death. All life is a secret,—a sort of enigmatical parenthesis between birth and the death-throe, between the eye which opens and the eye which closes. This secret imparts its restlessness to Shakespeare. Lucretius is; Shakespeare lives. In Shakespeare the birds sing, the bushes become verdant, the hearts love, the souls suffer, the cloud wanders, it is hot, it is cold, night falls, time passes, forests and crowds speak, the vast eternal dream hovers about. The sap and the blood, all forms of the fact multiple, the actions and the ideas, man and humanity, the living and the life, the solitudes, the cities, the religions, the diamonds and pearls, the dung-hills and the charnel-houses, the ebb and flow of beings, the steps of the comers and goers,—all, all are on Shakespeare and in Shakespeare; and this genius being the earth, the dead emerge from it. Certain sinister sides of Shakespeare are haunted by spectres. Shakespeare is a brother of Dante. The one completes the other. Dante incarnates all supernaturalism, Shakespeare all Nature; and as these two regions, Nature and supernaturalism, which appear to us so different, are really the same unity, Dante and Shakespeare, however dissimilar, commingle outwardly, and are but one innately. There is something of the Alighieri, something of the ghost in Shakespeare. The skull passes from the hands of Dante into the hands of Shakespeare. Ugolino gnaws it, Hamlet questions it; and it shows perhaps even a deeper meaning and a loftier teaching in the second than in the first. Shakespeare shakes it and makes stars fall from it The isle of Prospero, the forest of Ardennes, the heath of Armuyr, the platform of Elsinore, are not less illuminated than the seven circles of Dante's spiral by the sombre reverberation of hypothesis. The unknown—half fable, half truth—is outlined there as well as here. Shakespeare as much as Dante allows us to glimpse at the crepuscular horizon of conjecture. In the one as in the other there is the possible,—that window of the dream opening on reality. As for the real, we insist on it, Shakespeare overflows with it; everywhere the living flesh. Shakespeare possesses emotion, instinct, the true cry, the right tone, all the human multitude in his clamour. His poetry is himself, and at the same time it is you. Like Homer, Shakespeare is element Men of genius, re-beginners,—it is the right name for them,—rise at all the decisive crises of humanity; they sum up the phases and complete the revolutions. In civilization, Homer stamps the end of Asia and the commencement of Europe; Shakespeare stamps the end of the Middle Ages. This closing of the Middle Ages, Rabelais and Cervantes have fixed also; but, being essentially satirists, they give but a partial aspect Shakespeare's mind is a total; like Homer, Shakespeare is a cyclic man. These two geniuses, Homer and Shakespeare, close the two gates of barbarism,—the ancient door and the gothic one. That was their mission; they have fulfilled it. That was their task; they have accomplished it. The third great human crisis is the French Revolution; it is the third huge gate of barbarism, the monarchical gate, which is closing at this moment. The nineteenth century hears it rolling on its hinges. Thence for poetry, the drama, and art arises the actual era, as independent of Shakespeare as of Homer.
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