Shakespeare nevertheless has assumed in the past and sometimes assumes even in our eyes, the appearance of a philosopher and of a master, or a precursor of the loftiest truths, which have since come to light. It is a fact that modern idealistic and historical philosophy has not experienced equal attraction towards any other poet, recognising in him the soul of a brother. How can this be? The answer is contained in what we have been noting and establishing. Shakespeare's mental presuppositions, which rejected the Middle Ages and were on a level with the new times, seeking and failing to find unity and harmony and above all that vigorous feeling of his for the cosmic strifes, breaking out from them and rising to the sphere of poetry, seems to offer material already prepared and to some extent also shaped to the dialectician, for he sometimes almost suggests the right word to the moralist, the politician, the philosopher of art. He might also be called a "pre-philosopher," owing to this power of stimulation that he possesses, and this appellation would have the further advantage of making it well understood that there is no use attempting to make of him a philosopher. And precisely because it is impossible to extract a definite and particular doctrine from his pre-philosophy and poetry, can many of different kinds be extracted, according to diversity of minds and the progress of the times. Hence, if some have maintained that the logical complement of that poetical vision is speculative idealism, dialectic, anti-ascetic morality, romantic aesthetic, realistic politics, the historical conception of the real, and have maintained this with reason, basing their views upon doctrines which they believed to be true, and have justly thought that the logical complement of beauty is truth; others have possibly arrived at pessimistic conclusions from that vision and assertion of conflicts; and others have striven and are striving to effect the restauration of some of the presumptions that are negated or are absent, such as faith in another world and in divine and transcendental justice. This latter position has been maintained as well as it possibly could have been, with the aid of much research, by an Italian mind of the first order, Manzoni, who was both a severe Catholic and a fervent Shakespearean. He found in the profundity of Shakespeare the profoundest morality, and remarked that "the representation of profound sorrows and indeterminate terrors," as given by Shakespeare, "comes near to virtue," because "when man comes inquisitively forth from the beaten path of things known and from the accidents that he is accustomed to combat, and finds himself in the infinite region of possible evils, he feels his weakness, the cheerful ideas of defence and of vigour abandon him. Then he thinks that virtue only, a clear conscience, and the help of God alone can be of some succour to his mind in that condition." And thus he concluded with characteristic certainty: "Let everyone look into himself after reading a tragedy of Shakespeare, and observe whether he does not experience a similar emotion in his own soul."
[CHAPTER IX]
MOTIVES AND DEVELOPMENT OF SHAKESPEARE'S POETRY
I
THE "COMEDY OF LOVE"
What we have hitherto described as the sentiment of Shakespeare corresponds to the Shakespeare carven in the general consciousness, that which is Shakespeare in an eminent degree, almost, we might say, a symbol of his greater self, the poet of the great tragedies (Othello, Macbeth, King Lear, Julius Caesar, Antony and Cleopatra, Hamlet) and of the tragic portions of those that are less intense and less perfect. But the work that bears his name is far more varied in tones and personalities and in order to prepare the way for the passage of more particular characteristics, we must distinguish (and here the students of Shakespeare have always been industrious) the various configurations and degrees, or sources of inspiration of the poet, and make of them groups, which may then be arranged in a series of relations, an ideal succession.
On casting the eye over the rich extent of his works, the attention is at once drawn to certain of them, whose fresh, smiling colours indicate that their principal and proper theme is love. Not the love that becomes joined to other graver passions and unified with them, forms a complex, as in the Othello, or in Antony and Cleopatra, thus acquiring a profoundly tragic quality, but love and love alone, love considered in itself. These passions then are to be found rather in the comedy of love than in the tragedies or dramas: in love, regarded certainly with affectionate sympathy, but also with curiosity, instinct with softness and tenderness, indeed, one might almost say, with the superiority of an expert mind and thus with delicate irony. The mind that accompanies this amorous heart, observes the caprices and illusions, recognising their inevitability and their necessity, but yet knowing them for what they are, imaginings, however irresistible and delicious they be, caprices, though noble and beautiful, weaknesses, deserving of indulgence and of gentle treatment, because human, and belonging to man as he passes through the happy and stormy season of youth. This mode of experiencing love is something that manifests itself only episodically in the Greek, Latin and medieval poets. With them we find love represented, sometimes as a pleasant, a sensual strife, or as a furious blind passion, fearless of death, or as a spiritual cult of lofty and superhuman beauty. Sometimes indeed, as in the comedy of Menander and its long suite of descendants and posterity among the Latins and the Italians, it gives rise to a general and rather cold psychological simplification, in which love is not found to differ much from any other passion or desire, such as avarice, courage or greed. In the form we have described, it belongs entirely to the mode of feeling of the Renaissance, to one of those attitudes which the anti-ascetic and realistic view of human affairs developed and bequeathed in a perfected form to modern times. Here we must again note the similarity between Shakespeare and Ariosto, for both painted the eternal comedy of love in the same manner.