Julius Cæsar.
(1607.)
Among those tragedies of Shakspeare to which public opinion has assigned a first rank, "Julius Cæsar" is the one of which the commentators have spoken most coldly. Johnson, the coldest of them all, contents himself with saying: "Of this tragedy, many particular passages deserve regard, and the contention and reconcilement of Brutus and Cassius is universally celebrated; but I have never been strongly agitated in perusing it, and think it somewhat cold and unaffecting, compared with some other of Shakspeare's plays."
It is to adopt an entirely false principle of criticism to judge Shakspeare by himself, and to compare the impressions which he has succeeded in producing, in a given style and subject, with those which he calls forth in another style and subject; as if he possessed only a special and singular merit, which he was bound to display on every occasion, and which constituted his sole title to glory. His vast and true genius must be measured on a larger scale; we must compare Shakspeare with nature, with the world; and in every particular case, the comparison must be made between that portion of the world and of nature which it was his intention to represent, and the picture which he has drawn of it. Do not expect from the painter of Brutus the same impressions and the same effects as from the delineator of King Lear, or of Romeo and Juliet. Shakspeare penetrates to the inmost recesses of all subjects, and can derive from each the impressions which naturally flow from it, and the distinct and original effects which it ought to produce.
That, after this, the spectacle of the soul of Brutus should he, to Johnson, less touching and dramatic than the display of any particular passion, or of any particular position in life, is a result of the personal inclinations of the critic, and of the turn taken by his ideas and feelings. We can not find in it a general rule upon which we may found a comparison between works of an absolutely different kind. There are minds so constituted that Corneille will fill them with more emotions than Voltaire, and a mother will feel her nature more agitated and disturbed by Mérope than by Zaire. The mind of Johnson, more strong and upright than it was elevated, could understand tolerably well the interests and passions which agitate the middle region of life, but he never could attain to those lofty eminences in which a truly stoical soul can exist without effort or distraction. The age in which Johnson lived, moreover, was not an age of great devotements; and although, even at that epoch, the political climate of England preserved its literature in some degree from that effeminate influence which had enervated our own, it could not entirely escape from that general disposition of the national mind, that sort of moral materialism, which, granting, as it were, to the soul no other life but that which it derives from the contact of external objects, did not suppose it possible for it to be supplied with other sources of interest than the pathetic, properly so called—the individual sorrows of life, the anguish of the heart, and the storms of the passions. This disposition of the eighteenth century was so powerful, that, when introducing the death of Cæsar upon our stage, Voltaire, who justly boasted that he had made a tragedy succeed without the aid of love, nevertheless did not think that such a spectacle could dispense with the pathetic interest which results from the painful conflict of duty and affection. In this great struggle of the last efforts of dying liberty against budding despotism, he sought out, and gave the first place to, an obscure and doubtful fact, but one which was adapted to furnish him with the kind of emotions of which he stood in need; and from the position, real or fictitious, of Brutus placed between his father and his country, Voltaire has constructed the basis and lifespring of his tragedy.
Shakspeare's drama rests entirely upon the character of Brutus; and he has even been blamed for not having entitled his work "Marcus Brutus" instead of "Julius Cæsar." But if Brutus is the hero of the play, the power and death of Cæsar form its subject. Cæsar alone occupies the foreground; the horror felt for his power, and the necessity of deliverance from it, fill the whole of the first part of the drama; the other half is consecrated to the recollection and consequences of his death. It is, as Antony says,
"Cæsar's spirit ranging for revenge;"
and, that his sway may not be lost sight of, it is still his spirit which, on the plains of Sardis and of Philippi, appears to Brutus as his evil genius.