Hamlet's soliloquy "To be or not to be" is a magnificent disavowal—on the part of Shakespeare. And if one excuses the contradiction by supposing that Hamlet tried to deliver himself from the obsession, to doubt, one can only reply that he never doubts the Ghost itself, but the nature of this ghost; for he says at the end of the second act:
The spirit I have seen
May be the devil: and the devil hath power
To assume a pleasing shape; yea, and perhaps,
Out of my weakness and my melancholy,
(As he is very potent with such spirits),
Abuses me to damn me.
Therefore if we compare the motive and the spirit of those sickly phrases with those of the soliloquy, we shall realize that this has no relation whatsoever with the superstitious character of Hamlet; even more so, because every single word of them is in flagrant contradiction with the entire drama.
I have no intention of discussing either Mr. Martin Hervey's representation of Hamlet or the somber and sinister Hamlet acted by Josef Keinz in Berlin; or the performance of Tree, or of Forbes-Robertson; or of any one's, with the exception of that given by Edward Sothern. He is by no means the only Hamlet, for there are always—to quote Browning—"points in Hamlet's soul unseized by the Germans yet." Sothern had depth in his acting; and there was nothing fantastic in his grave, subdued, powerful, and piteous representation, in which no symbol, no figment of a German brain, no metaphysical Faust, loomed before us, but a man more to be pitied and not less to be honored than any man in Elsinore. Yet when one considers what Hamlet actually was—and there is no getting at the depths of his mystery—one finds, for one thing, a man too intensely restless to make up his mind on any question of thought, of conduct, and that he does for the most part the opposite of what he says. The pretense of madness is an almost transparent pretense, and used often for a mere effect of malicious wit, in the confusion of fools, or at the prompting of mere nerves. To me Hamlet seems to be cursed with the veritable genius of inaction. Always he is alone, even when he is in a crowd; he is the most sensitive of all Shakespeare's creations; his nerves are jarred, when knaves would play on him as one plays on an instrument; his blood is feverish, infected with the dark melancholy that haunts him. Does he love Ophelia? I see in him no passion for loving: to him passion is an abstract thing. In any case, irresolution is baneful to him; irresolution that loses so many chances, for which no one forgives himself. This Swinburne denies, supposing that the signal characteristic of Hamlet's inmost nature "is by no means irresolution or hesitation or any form of weakness, but rather the strong conflux of contending forces;" adding, what is certainly true, that the compulsory expedition of Hamlet to England and his hot-headed daring prove to us his almost unscrupulous resolution in time of practical need. Only, when all Hamlet's plans of revenge have been executed, with the one exception of his unnecessary death, before he utters his last immortal words "The rest is silence," the thought of death to him is as if a veil had been withdrawn for an instant, the veil which renders life possible, and, for that instant, he has seen.
[LEONARDO DA VINCI]
I
What counts, certainly, for much of what is so extraordinary in the genius of Leonardo da Vinci—who died exactly five hundred years ago—is the fact that the noble blood he inherited (the so-called dishonor that hangs over his birth being in his case a singular honor) is curiously like the stain of some strange color in one of his paintings; he being the least of all men to whom there could be anything poisonous in the exotic flowers of evil that germinated in Milan; where, as in Venice and in Rome, moved a changeful people who, in the very midst of their exquisite and cruel amusements, committed the most impossibly delicious sins, and without the slightest stings of conscience. Savonarola, from whom, in the last years of his life, Botticelli caught the contagion of the monk's fanaticism, was then endeavoring to strip off one lovely veil after another from the beauty of mortal things, rending them angrily; for which, finally, he received the baptism of fire. Rodrigo Borgia—a Spaniard born in Xàtiva—then Pope Alexander VI, was fortunate enough to possess in his son, Cesare, a man of sinister genius—cruel, passionate, ardent—who had the wonderful luck of persuading Leonardo to wander with him in their wild journey over Central Italy in 1502, as his chief engineer, and as inspector of strongholds. Not even the living pages of Machiavelli can give us more than a glimpse of what those conversations between two such flame-like creatures must have been; yet, we are aware of Cesare being condemned by an evil fate, as evil as Nero's, to be slain at the age of thirty-one, and of Leonardo, guided by his good genius, living to the age of sixty-seven.
The science of the Renaissance was divided, as it were, by a thousand refractions of things seen and unseen; so that when Leonardo, poring over his crucibles, desires no alchemist's achievement, but the achievement of the impossible, his vision is concentrated into infinite experiences, known solely to himself; exactly as when, in his retirement in the villa of the Melzi, his imagination is stirred feverishly as he writes detached notes, as he dashes off rapid drawings; and always not for other men's pleasure, but simply for his own; careless, as I think few men of genius have ever been, of anything but the moment's work, the instant's inspiration. And, what is also certain is that Da Vinci like Shakespeare created, ambiguously for all the rest of the world, flesh that is flesh and not flesh, bodies that are bodies and not bodies, by something inexplicable in their genius; something nervous, magnetic, overwhelming; and, to such an extent, that if one chooses to call to mind the greatest men of genius who have existed, this painter and this dramatist must take their places beside Aeschylus and beside Balzac.
Of Leonardo da Vinci, Pater has said: "Curiosity and the desire of beauty—these are the two elementary forces in his genius; curiosity often in conflict with the desire of beauty, but generating in union with it, a type of subtle and curious grace." Certainly the desire of perfection is, in Da Vinci, organic; so much so that there remains in him always the desire, as well as the aim, of attaining nothing less than finality, which he achieves more finally than any of the other Italian painters; and, mixed with all these, is that mystery which is only one part of his magic.