We may look at games of cards as a sort of poetic creation; they, too, consist of these two elements. The form of the game, combined with chance, takes the place of the "should" as the ancients recognized it under the name of fate; the "would," combined with the ability of the player, opposes it. Looked at in this way, I should call the game of whist ancient. The form of this game restricts chance, nay, the will itself; provided with partners and opponents, I must, with the cards dealt out to me, guide a long series of chances which there is no way of controlling. In the case of ombre and other like games, the contrary takes place. Here a great many doors are left open to will and daring; I can revoke the cards that fall to my share, can make them count in various ways, can discard half or all of them, can appeal from the decree of chance, nay, by an inverted course can reap the greatest advantage from the worst hand; and thus this class of games exactly resembles the modern method in thought and in poetic art.
Ancient tragedy is based upon an unavoidable "should," which is intensified and accelerated only by a counteracting "would." This is the point of all that is terrible in the oracles, the region where Oedipus reigns supreme. Sollen appears in a milder light as duty in Antigone. But all Sollen is despotic, whether it belongs to the domain of reason, as ethical and municipal laws, or to that of Nature, as the laws of creation, growth, dissolution, of life and death. We shudder at all this, without reflecting that it is intended for the general good. Wollen, on the contrary, is free, appears free, and favors the individual. Wollen, therefore, is flattering, and perforce took possession of men as soon as they learned to know it. It is the god of the new time; devoted to it, we have a dread of its opposite, and that is why there is an impassable gulf between our art, as well as our mode of thought, and that of the ancients. Through Sollen, tragedy becomes great and forceful; through Wollen, weak and petty. Thus has arisen the so-called drama, in which the awful power of Fate was dissolved by the will; but precisely because this comes to the aid of our weakness do we find ourselves moved if, after painful expectation, we finally receive but scant comfort.
If now, after these preliminary reflections, I turn to Shakespeare, I can not forbear wishing that my readers should themselves make the comparison and the application. Here Shakespeare stands out unique, combining the old and the new in incomparable fashion. Wollen and Sollen seek by every means, in his plays, to reach an equilibrium; they struggle violently with each other, but always in a way that leaves the Wollen at a disadvantage.
No one, perhaps, has represented more splendidly the great primal connection between Wollen and Sollen in the character of the individual. A person, from the point of view of his character, should: he is restricted, destined to some definite course; but as a man, he wills. He is unlimited and demands freedom of choice. At once there arises an inner conflict, and Shakespeare puts it in the forefront. But then an outer conflict supervenes, which often becomes acute through the pressure of circumstances, in the face of which a deficiency of will may rise to the rank of an inexorable fate. This idea I have pointed out before in the case of Hamlet; but it occurs repeatedly in Shakespeare; for as Hamlet is driven by the ghost into straits which he cannot pass through, so is Macbeth by witches, by Hecate, and by the arch-witch, his wife; Brutus by his friends; nay, even in Coriolanus, we find a similar thing—in short, the conception of a will transcending the capacity of the individual is modern. But as Shakespeare represents this trouble of the will as arising not from within but through outside circumstances, it becomes a sort of Fate and approaches the antique. For all the heroes of poetic antiquity strive only for what lies within man's power, and thence arises that fine balance between will, Fate, and performance; yet their Fate appears always as too forbidding, even where we admire it, to possess the power of attraction. A necessity which, more or less, or completely, precludes all freedom, does not comport with the ideas of our time; but Shakespeare approaches these in his own way; for, in making necessity ethical, he links, to our gratified astonishment, the ancient with the modern. If anything can be learned from him, it is this point that we should study in his school. Instead of exalting our romanticism—which may not deserve censure or contempt—unduly and exclusively, and clinging to it in a partisan spirit, whereby its strong, solid, efficient side is misjudged and impaired, we should strive to unite within ourselves those great and apparently irreconcilable opposites—all the more that this has already been achieved by the unique master whom we prize so highly, and, often without knowing why, extol above every one. He had, to be sure, the advantage of living at the proper harvest-time, of expending his activity in a Protestant country teeming with life, where the madness of bigotry was silent for a time, so that a man like Shakespeare, imbued with a natural piety, was left free to develop his real self religiously without regard to any definite creed.
III
SHAKESPEARE AS A DRAMATIST
If lovers and friends of art wish fully to enjoy a creation of any kind, they delight in it as a whole, are permeated by the unity with which the artist has endowed it. To a person, on the other hand, who wishes to discuss such productions theoretically, to assert something about them, and therefore, to inform and instruct, discrimination becomes a duty. We believed we were fulfilling that duty in considering Shakespeare first as a poet in general, and then comparing him with the ancient and the most modern poets. And now we wish to complete our design by considering him as a dramatist.
Shakespeare's name and worth belong to the history of poetry; but it is doing an injustice to all the dramatists of earlier and later ages to present his entire merit as belonging to the history of the theatre.
A person of universally acknowledged talent may make a doubtful use of his endowments. Not everything produced by such a superior mind is done in the most perfect way. Thus Shakespeare belongs essentially to the history of poetry; in the history of the theatre he figures only accidentally. Because we can admire him unqualifiedly in the first, we must in the latter take into consideration the conditions to which he submitted and not extol those conditions as either virtues or models.
We distinguish closely allied forms of poetic creation, which, however, in a vivid treatment often merge into each other: the epic, dialogue, drama, stage play, may be differentiated. An epic requires oral delivery to the many by a single individual; dialogue, speech in private company, where the multitude may, to be sure, be listeners; drama, conversation in actions, even though perhaps presented only to the imagination; stage play, all three together, inasmuch as it engages the sense of vision and may be grasped under certain conditions of local and personal presence.