He further asserts that the people had not deserved the recent distribution of corn, for they had attempted to evade the summons to arms, and during the war they chiefly displayed their courage in mutinying. They had brought groundless accusations against the senate, and it was contemptible to allow them, out of fear of their numbers, any share in the government. His last words upon the subject are:
"... This double worship,
Where one part does disdain with cause, the other
Insult without all reason; where gentry, title, wisdom,
Cannot conclude but by the yea and no
Of general ignorance,—it must omit
Real necessities, and give way the while
To unstable slightness: purpose so barr'd it follows,
Nothing is done to purpose. ..."
So, in Troilus and Cressida, would Ulysses, who represents all that is truly wise in statesmanship, have spoken. There is no humane consideration for the oppressed condition of the poor, no just recognition of the right of those who bear the burden to have a voice in its distribution. That Shakespeare held the same political views as Coriolanus is amply shown by the fact that the most dissimilar characters approve of them in every particular, excepting only the violent and defiant manner in which they are expressed. Menenius' description of the tribunes of the people is not a whit less scathing than that of Marcius.
"Our very priests must become mockers, if they shall encounter such ridiculous subjects as you are. When you speak best unto the purpose, it is not worth the wagging of your beards; and your beards deserve not so honourable a grave as to stuff a butcher's cushion, or to be entombed in an ass's pack-saddle. Yet you must be saying, Marcius is proud, who, in a cheap estimation, is worth all your predecessors since Deucalion" (Act ii. sc. I).
When Coriolanus's freedom of speech has procured his banishment, Menenius exclaims in admiration (Act iii. sc. I):
"His nature is too noble for this world:
He would not flatter Neptune for his trident,
Or Jove for's power to thunder. His heart's his mouth."
Thus he is exiled for his virtues, not for his failings, and at heart they all agree with Menenius. When Coriolanus has gone over to the enemy, and their one anxiety is to appease his wrath, Cominius expresses the same view of the culpability of people and tribunes towards him (Act iv. sc. 4):
"Who shall ask it?
The tribunes cannot do't for shame; the people
Deserve such pity of him as the wolf
Does of the shepherd."
Even the voice of one of the two serving-men of the Capitol exalts Coriolanus and justifies his scorn for the love or hatred of the people, the ignorant, bewildered masses—
"... So that, if they love, they know not why, they hate upon no better a ground: therefore for Coriolanus neither to care whether they love or hate him manifests the true knowledgehe has of their dispositions; and out of his noble carelessness lets them plainly see't" (Act ii. sc. 2).