Part 24 (1/2)

But (I am forced to dwell on the point, because I am sure to slur it over is to be false to Shakespeare) this dumbness of love was not the sole source of misunderstanding. If this had been all, even Lear could have seen the love in Cordelia's eyes when, to his question 'What can you say to draw a third more opulent than your sisters?' she answered 'Nothing.' But it did not s.h.i.+ne there. She is not merely silent, nor does she merely answer 'Nothing.' She tells him that she loves him 'according to her bond, nor more nor less'; and his answer,

How now, Cordelia! mend your speech a little, Lest it may mar your fortunes,

so intensifies her horror at the hypocrisy of her sisters that she replies,

Good my Lord, You have begot me, bred me, loved me: I Return those duties back as are right fit, Obey you, love you, and most honour you.

Why have my sisters husbands, if they say They love you all? Haply, when I shall wed, That lord whose hand must take my plight shall carry Half my love with him, half my care and duty: Sure, I shall never marry like my sisters, To love my father all.

What words for the ear of an old father, unreasonable, despotic, but fondly loving, indecent in his own expressions of preference, and blind to the indecency of his appeal for protestations of fondness! Blank astonishment, anger, wounded love, contend within him; but for the moment he restrains himself and asks,

But goes thy heart with this?

Imagine Imogen's reply! But Cordelia answers,

Ay, good my lord.

_Lear._ So young, and so untender?

_Cor._ So young, my lord, and true.

Yes, 'heavenly true.' But truth is not the only good in the world, nor is the obligation to tell truth the only obligation. The matter here was to keep it inviolate, but also to preserve a father. And even if truth _were_ the one and only obligation, to tell much less than truth is not to tell it. And Cordelia's speech not only tells much less than truth about her love, it actually perverts the truth when it implies that to give love to a husband is to take it from a father. There surely never was a more unhappy speech.

When Isabella goes to plead with Angelo for her brother's life, her horror of her brother's sin is so intense, and her perception of the justice of Angelo's reasons for refusing her is so clear and keen, that she is ready to abandon her appeal before it is well begun; she would actually do so but that the warm-hearted profligate Lucio reproaches her for her coldness and urges her on. Cordelia's hatred of hypocrisy and of the faintest appearance of mercenary professions reminds us of Isabella's hatred of impurity; but Cordelia's position is infinitely more difficult, and on the other hand there is mingled with her hatred a touch of personal antagonism and of pride. Lear's words,

Let pride, which she calls plainness, marry her![183]

are monstrously unjust, but they contain one grain of truth; and indeed it was scarcely possible that a nature so strong as Cordelia's, and with so keen a sense of dignity, should feel here nothing whatever of pride and resentment. This side of her character is emphatically shown in her language to her sisters in the first scene--language perfectly just, but little adapted to soften their hearts towards their father--and again in the very last words we hear her speak. She and her father are brought in, prisoners, to the enemy's camp; but she sees only Edmund, not those 'greater' ones on whose pleasure hangs her father's fate and her own.

For her own she is little concerned; she knows how to meet adversity:

For thee, oppressed king, am I cast down; Myself could else out-frown false fortune's frown.

Yes, that is how she would meet fortune, frowning it down, even as Goneril would have met it; nor, if her father had been already dead, would there have been any great improbability in the false story that was to be told of her death, that, like Goneril, she 'fordid herself.'

Then, after those austere words about fortune, she suddenly asks,

Shall we not see these daughters and these sisters?

Strange last words for us to hear from a being so wors.h.i.+pped and beloved; but how characteristic! Their tone is unmistakable. I doubt if she could have brought herself to plead with her sisters for her father's life; and if she had attempted the task, she would have performed it but ill. Nor is our feeling towards her altered one whit by that. But what is true of Kent and the Fool[184] is, in its measure, true of her. Any one of them would gladly have died a hundred deaths to help King Lear; and they do help his soul; but they harm his cause. They are all involved in tragedy.

Why does Cordelia die? I suppose no reader ever failed to ask that question, and to ask it with something more than pain,--to ask it, if only for a moment, in bewilderment or dismay, and even perhaps in tones of protest. These feelings are probably evoked more strongly here than at the death of any other notable character in Shakespeare; and it may sound a wilful paradox to a.s.sert that the slightest element of reconciliation is mingled with them or succeeds them. Yet it seems to me indubitable that such an element is present, though difficult to make out with certainty what it is or whence it proceeds. And I will try to make this out, and to state it methodically.

(_a_) It is not due in any perceptible degree to the fact, which we have just been examining, that Cordelia through her tragic imperfection contributes something to the conflict and catastrophe; and I drew attention to that imperfection without any view to our present problem.

The critics who emphasise it at this point in the drama are surely untrue to Shakespeare's mind; and still more completely astray are those who lay stress on the idea that Cordelia, in bringing a foreign army to help her father, was guilty of treason to her country. When she dies we regard her, practically speaking, simply as we regard Ophelia or Desdemona, as an innocent victim swept away in the convulsion caused by the error or guilt of others.

(_b_) Now this destruction of the good through the evil of others is one of the tragic facts of life, and no one can object to the use of it, within certain limits, in tragic art. And, further, those who because of it declaim against the nature of things, declaim without thinking. It is obviously the other side of the fact that the effects of good spread far and wide beyond the doer of good; and we should ask ourselves whether we really could wish (supposing it conceivable) to see this double-sided fact abolished. Nevertheless the touch of reconciliation that we feel in contemplating the death of Cordelia is not due, or is due only in some slight degree, to a perception that the event is true to life, admissible in tragedy, and a case of a law which we cannot seriously desire to see abrogated.

(_c_) What then is this feeling, and whence does it come? I believe we shall find that it is a feeling not confined to _King Lear_, but present at the close of other tragedies; and that the reason why it has an exceptional tone or force at the close of _King Lear_, lies in that very peculiarity of the close which also--at least for the moment--excites bewilderment, dismay, or protest. The feeling I mean is the impression that the heroic being, though in one sense and outwardly he has failed, is yet in another sense superior to the world in which he appears; is, in some way which we do not seek to define, untouched by the doom that overtakes him; and is rather set free from life than deprived of it.

Some such feeling as this--some feeling which, from this description of it, may be recognised as their own even by those who would dissent from the description--we surely have in various degrees at the deaths of Hamlet and Oth.e.l.lo and Lear, and of Antony and Cleopatra and Coriola.n.u.s.[185] It accompanies the more prominent tragic impressions, and, regarded alone, could hardly be called tragic. For it seems to imply (though we are probably quite unconscious of the implication) an idea which, if developed, would transform the tragic view of things. It implies that the tragic world, if taken as it is presented, with all its error, guilt, failure, woe and waste, is no final reality, but only a part of reality taken for the whole, and, when so taken, illusive; and that if we could see the whole, and the tragic facts in their true place in it, we should find them, not abolished, of course, but so trans.m.u.ted that they had ceased to be strictly tragic,--find, perhaps, the suffering and death counting for little or nothing, the greatness of the soul for much or all, and the heroic spirit, in spite of failure, nearer to the heart of things than the smaller, more circ.u.mspect, and perhaps even 'better' beings who survived the catastrophe. The feeling which I have tried to describe, as accompanying the more obvious tragic emotions at the deaths of heroes, corresponds with some such idea as this.[186]

Now this feeling is evoked with a quite exceptional strength by the death of Cordelia.[187] It is not due to the perception that she, like Lear, has attained through suffering; we know that she had suffered and attained in his days of prosperity. It is simply the feeling that what happens to such a being does not matter; all that matters is what she is. How this can be when, for anything the tragedy tells us, she has ceased to exist, we do not ask; but the tragedy itself makes us feel that somehow it is so. And the force with which this impression is conveyed depends largely on the very fact which excites our bewilderment and protest, that her death, following on the deaths of all the evil characters, and brought about by an unexplained delay in Edmund's effort to save her, comes on us, not as an inevitable conclusion to the sequence of events, but as the sudden stroke of mere fate or chance. The force of the impression, that is to say, depends on the very violence of the contrast between the outward and the inward, Cordelia's death and Cordelia's soul. The more unmotived, unmerited, senseless, monstrous, her fate, the more do we feel that it does not concern her. The extremity of the disproportion between prosperity and goodness first shocks us, and then flashes on us the conviction that our whole att.i.tude in asking or expecting that goodness should be prosperous is wrong; that, if only we could see things as they are, we should see that the outward is nothing and the inward is all.