Making night hideous; and we fools of nature,
So horridly to shake our disposition,
With thoughts beyond the riches of our souls?
Say why is this? wherefore? what should we do?"[413:A]
The doubts and queries of this most impressive speech are similar to those which are allowed to be entertained, and directed to be put, by contemporary writers on the subject of apparitions. Thus the English Lavaterus enjoins the person so visited to charge the spirit to "declare and open what he is—who he is, why he is come, and what he desireth;" saying,—"Thou Spirite, we beseech thee by Christ Jesus, tell us what thou art;" and he then orders him to enquire, "What man's soule he is? for what cause he is come, and what he doth desire? Whether he require any ayde by prayers and suffrages? Whether by massing or almes giving he may be released?" &c. &c.[413:B]
In pursuance of the same judicious plan of adopting the popular conceptions, and giving them dignity and effect, by that philosophy
of the supernatural which has been remarked as so peculiarly the gift of Shakspeare[414:A], we find him employing, in these scenes of super-human interference, the traditional notions of his age, relative to the influence of approaching light on departed spirits, as intimated by the crowing of the cock, and the fading lustre of the glow-worm. One of the passages which have so admirably immortalised these superstitions, contains also another not less striking, concerning the supposed sanctity and protecting power of the nights immediately previous to Christmas-Day. On the sudden departure of the Spirit, Bernardo remarks,—
"It was about to speak, when the cock crew.
Hor. And then it started like a guilty thing
Upon a fearful summons. I have heard,