V.ii.199 (334,4) a kind of yesty collection, which carries them through and through the most fond and winnowed opinions] [W: most fann'd] This is a very happy emendation; but I know not why the critic should suppose that fond was printed for fann'd in consequence of any reason or reflection. Such errors, to which there is no temptation but idleness, and of which there was no cause but ignorance, are in every page of the old editions. This passage in the quarto stands thus: "They have got out of the habit of encounter, a kind of misty collection, which carries them through and through the most profane and renowned opinions." If this printer preserved any traces of the original, our author wrote, "the most fane and renowned opinions," which is better than fann'd and winnow'd.
The meaning is, "these men have got the cant of the day, a superficial readiness of slight and cursory conversation, a kind of frothy collection of fashionable prattle, which yet carried them through the most select and approved judgment. This airy facility of talk sometimes imposes upon wise men."
Who has not seen this observation verified?
V.ii.201 (335,6) and do but blow them to their trials, the bubbles are out] These men of show, without solidity, are like bubbles raised from soap and water, which dance, and glitter, and please the eye, but if you extend them, by blowing hard, separate into a mist; so if you oblige these specious talkers to extend their compass of conversation, they at once discover the tenuity of their intellects.
V.ii.216 (335,7) gentle entertainment] Mild and temperate conversation.
V.ii.234 (336,1) Since no man knows aught of what he leaves, what is't to leave betimes?] The reading of the quarto was right, but in some other copy the harshness of the transposition was softened, and the passage stood thus: Since no man knows aught of what he leaves. For knows was printed in the later copies has, by a slight blunder in such typographers.
I do not think Dr. Warburton's interpretation of the passage the best that it will admit. The meaning may be this, Since no man knows aught of the state of life which he leaves, since he cannot judge what others years may produce, why should he be afraid of leaving life betimes? Why should he dread an early death, of which he cannot tell whether it is an exclusion of happiness, or an interception of calamity. I despise the superstition of augury and omens, which has no ground in reason or piety; my comfort is, that I cannot fall but by the direction of Providence.
Hanmer has, Since no man owes aught, a conjecture not very reprehensible. Since no man can call any possession certain, what is it to leave?
V.ii.237 (337,2) Give me your pardon, Sir] I wish Hamlet had made some other defence; it is unsuitable to the character of a good or a brave man, to shelter himself in falsehood.
V.ii.272 (338,5) Your grace hath laid upon the weaker side] Thus Hanmer. All the others read,