Complete Works of Samuel Johnson, page 549
“Quantum lenta solent inter viburna cupressi.”
It is to be lamented, that such a writer should want a commentary; that his language should become obsolete, or his sentiments obscure. But it is vain to carry wishes beyond the condition of human things; that which must happen to all, has happened to Shakespeare, by accident and time; and more than has been suffered by any other writer since the use of types, has been suffered by him through his own negligence of fame, or perhaps by that superiority of mind, which despised its own performances, when it compared them with its powers, and judged those works unworthy to be preserved, which the criticks of following ages were to contend for the fame of restoring and explaining.
Among these candidates of inferiour fame, I am now to stand the judgment of the publick; and wish that I could confidently produce my commentary as equal to the encouragement which I have had the honour of receiving. Every work of this kind is by its nature deficient, and I should feel little solicitude about the sentence, were it to be pronounced only by the skilful and the learned.
This
CONTENTS
NOTES TO SHAKESPEARE’S PLAYS
CONTENTS
TRAGEDIES
MACBETH
CORIOLANUS
JULIUS CAESAR
ANTONY AND CLEOPATRA
TIMON OF ATHENS
TITUS ANDRONICUS
TROILUS AND CRESSIDA
CYMBELINE
KING LEAR
ROMEO AND JULIET
HAMLET
OTHELLO
COMEDIES
THE TEMPEST
THE TWO GENTLEMEN OF VERONA
THE MERRY WIVES OF WINDSOR
MEASURE FOR MEASURE
THE COMEDY OF ERRORS
MUCH ADO ABOUT NOTHING
LOVE’S LABOUR’S LOST
A MIDSUMMER-NIGHT’S DREAM
THE MERCHANT OF VENICE
AS YOU LIKE IT
THE TAMING OF THE SHREW
ALL’S WELL THAT ENDS WELL
TWELFTH-NIGHT
THE WINTER’S TALE
TRAGEDIES
MACBETH
(392) Most of the notes which the present editor has subjoined to this play were published by him in a small pamphlet in 1745.
I.i (393,*) Enter three Witches] In order to make a true estimate of the abilities and merit of a writer, it it always necessary to examine the genius of his age, and the opinions of his contemporaries. A poet who should now make the whole action of his tragedy depend upon enchantment, and produce the chief events by the assistance of supernatural agents, would be censured as transgressing the bounds of probability, be banished from the theatre to the nursery, and condemned to write fairy tales instead of tragedies; but a survey of the notions that prevailed at the time when this play was written, will prove that Shakespeare was in no danger of such censures, since he only turned the system that was then universally admitted, to his advantage, and was far from overburthening the credulity of his audience.
The reality of witchcraft or enchantment, which, though not strictly the same, are confounded in this play, has in all ages and countries been credited by the common people, and in most, by the learned themselves. These phantoms have indeed appeared more frequently, in proportion as the darkness of ignorance has been more gross; but it cannot be shown, that the brightest gleams of knowledge have at any time been sufficient to drive them out of the world. The time in which this kind of credulity was at its height, seems to have been that of the holy war, in which the Christians imputed all their defeats to enchantments or diabolical opposition, as they ascribed their success to the assistance of their military saints; and the learned Dr. Warburton appears to believe (Suppl. to the Introduction to Don Quixote) that the first accounts of enchantments were brought into this part of the world by those who returned from their eastern expeditions. But there is always some distance between the birth and maturity of folly as of wickedness: this opinion had long existed, though perhaps the application of it had in no foregoing age been so frequent, nor the reception so general. Olympiodorus, in Photius’s extracts, tells us of one Libanius, who practised this kind of military magic, and having promised [Greek: choris opliton kata barbaron energein] to perform great things against the Barbarians without soldiers, was, at the instances of the empress Placidia, put to death, when he was about to have given proofs of his abilities. The empress shewed some kindness in her anger by cutting him off at a time so convenient for his reputation.
But a more remarkable proof of the antiquity of this notion may be found in St. Chrysostom’s book de Sacerdotia, which exhibits a scene of enchantments not exceeded by any romance of the middle age: he supposes a spectator overlooking a field of battle attended by one that points out all the various objects of horror, the engines of destruction, and the arts of slaughter. [Greek: Deichnuto de eti para tois enantiois kai petomenous hippous dia tinos magganeias, kai oplitas di’ aeros pheromenous, kai pasaen goaeteias dunomin kai idean.] Let him then proceed to shew him in the opposite armies horses flying by enchantment, armed men transported through the air, and every power and form of magic. Whether St. Chrysostom believed that such performances were really to be seen in a day of battle, or only endeavoured to enliven his description, by adopting the notions of the vulgar, it is equally certain, that such nations were in his time received, and that therefore they were not imported from the Saracens in a later age; the wars with the Saracens however gave occasion to their propagation, not only as bigotry naturally discovers prodigies, but as the scene of action was removed to a great distance.
The Reformation did not immediately arrive at its meridian, and though day was gradually encreasing upon us, the goblins of witchcraft still continued to hover in the twilight. In the time of queen Elizabeth was the remarkable trial of the witches of Warbois, whose conviction is still commemorated in an annual sermon at Huntingdon. But in the reign of king James, in which this tragedy was written, many circumstances concurred to propagate and confirm this opinion. The king, who was much celebrated for his knowledge, had, before his arrival in England, not only examined in person a woman accused of witchcraft, but had given a very formal account of the practices and illusions of evil spirits, the compacts of witches, the ceremonies used by them, the manner of detecting them, and the justice of punishing them, in his dialogues of Daemonologie, written in the Scottish dialect, and published at Edinburgh. This book was, soon after his accession, reprinted at London, and as the ready way to gain king James’s favour was to flatter his speculations, the system of Daemonologie was immediately adopted by all who desired either to gain preferment or not to lose it. Thus the doctrine of witchcraft was very powerfully inculcated; and as the greatest part of mankind have no other reason for their opinions than that they are in fashion, it cannot be doubted but this persuasion made a rapid progress, since vanity and credulity co-operated in its favour. The infection soon reached the parliament, who, in the first year of king James, made a law, by which it was enacted, chap. xii. “That if any person shall use any invocation or conjuration of any evil or wicked spirit; 2. or shall consult, covenant with, entertain, employ, feed or reward any evil or cursed spirit to or for any intent or purpose; 3. or take up any dead man, woman or child out of the grave, — or the skin, bone, or any part of the dead person, to be employed or used in any manner of witchcraft, sorcery, charm, or enchantment; 4. or shall use, practise or exercise any sort of witchcraft, sorcery, charm, or enchantment; 5. whereby any person shall be destroyed, killed, wasted, consumed, pined, or lamed in any part of the body; 6. That every such person being convicted shall suffer death.” This law was repealed in our own time.
Thus, in the time of Shakespeare, was the doctrine of witchcraft at once established by law and by the fashion, and it became not only unpolite, but criminal, to doubt it; and as prodigies are always seen in proportion as they are expected, witches were every day discovered, and multiplied as fast in some places, that bishop Hall mentions a village in Lancashire, where their number was greater than that of the houses. The jesuits and sectaries took advantage of this universal error, and endeavoured to promote the interest of their parties by pretended cures of persons afflicted by evil spirits; but they were detected and exposed by the clergy of the established church.
Upon this general infatuation Shakespeare might be easily allowed to found a play, especially since he has followed with great exactness such histories as were then thought true; nor can it be doubted that the scenes of enchantment, however they may now be ridiculed, were both by himself and his audience thought awful and affecting.
I.i.10 (396,5) Fair is foul, and foul is fair] I believe the meaning is, that to us, perverse and malignant as we are, fair is foul, and foul is fair.
I.ii.14 (398,9) And Fortune, on his damned quarry smiling] Thus the old copy; but I am inclined to read quarrel. Quarrel was formerly used for cause, or for the occasion of a quarrel, and is to be found in that sense in Hollingshed’s account of the story of Macbeth, who, upon the creation of the prince of Cumberland, thought, says the historian, that he had a just quarrel, to endeavour after the crown. The sense therefore is, Fortune smiling on his excrable cause, &c. This is followed by Dr. Warburten. (see 1765, VI, 373, 4).
I.ii.28 (400,4) Discomfort swells] Discomfort the natural opposite to comfort. Well’d, for flawed, was an emendation. The common copies have, discomfort swells.
I.ii.37 (400,5) As cannons overcharg’d with double cracks,
So they
Doubly redoubled strokes upon the foe]
Mr. Theobald has endeavoured to improve the sense of this passage by altering the punctuation thus:
— they were
As cannons overcharg’d, with double cracks
So they redoubled strokes —
He declares, with some degree of exultation, that he has no idea of a cannon charged with double cracks; but surely the great author will not gain much by an alteration which makes him say of a hero, that he redoubles strokes with double cracks, an expression not more loudly to be applauded, or more easily pardoned than that which is rejected in its favour. That a cannon is charged with thunder, or with double thunders, may be written, not only without nonsense, but with elegance, and nothing else is here meant by cracks, which in the time of this writer was a word of such emphasis and dignity, that in this play he terms the general dissolution of nature the crack of doom.
The old copy reads,
They doubly redoubled strokes.
I.ii.46 (401,8) So should he look, that seems to speak things strange] The meaning of this passage, as it now stands, is, so should he look, that looks as if he told things strange. But Rosse neither yet told strange things, nor could look as if he told them; Lenox only conjectured from his air that he had strange things to tell, and therefore undoubtedly said,
What haste looks thro’ his eyes?
So should he look, that teems to speak thinks strange.
He looks like one that is big with something of importance; a metaphor so natural that it is every day used in common discourse.
I.ii.55 (402,1) Confronted him with self-comparisons] [Theobald interpreted “him” as Cawdor; Johnson, in 1745, accused Shakespeare of forgetfulness on the basis of Theobald’s error; and Warburton here speaks of “blunder upon blunder.”] The second blunderer was the present editor.
I.iii.6 (403,5) Aroint thee, witch!] In one of the folio editions the reading is Anoint thee, in a sense very consistent with the common accounts of witches, who are related to perform many supernatural acts by the means of unguents, and particularly to fly through the air to the places where they meet at their hellish festivals. In this sense, anoint thee, Witch, will mean, Away, Witch, to your infernal assembly. This reading I was inclined to favour, because I had met with the word aroint in no other authour till looking into Hearne’s Collections I found it in a very old drawing, that he has published, in which St. Patrick is represented visiting hell, and putting the devils into great confusion by his presence, of whom one that is driving the damned before him with a prong, has a label issuing out of his mouth with these words, OUT OUT ARONGT, of which the last is evidently the same with aroint, and used in the same sense as in this passage.
I.iii.15 (405,8) And the very points they blew] As the word very is here of no other use than to fill up the verse, it is likely that Shakespeare wrote various, which might be easily mistaken for very, being either negligently read, hastily pronounced, or imperfectly heard.
I.iii.21 (405,9) He shall live a man forbid] Mr. Theobald has very justly explained forbid by accursed, but without giving any reason of his interpretation.
As to forbid therefore implies to prohibit, in opposition to the word bid in its present sense, it signifies by the same kind of opposition to curse, when it is derived from the same word in its primitive meaning.
I.iii.42 (409,3) are you aught/That man may question?] Are ye any beings with which man is permitted to hold converse, or of which it is lawful to ask questions?
I.iii.53 (410,5) Are ye fantastical] By fantastical, he means creatures of fantasy or imagination; the question is, Are these real beings before us, or are we deceived by illusions of fancy?
I.iii.97 (412,8) As thick as tale] [As thick as hail] Was Mr. Pope’s correction. The old copy has,
— As thick as tale
Can post with post; —
which perhaps is not amiss, meaning that the news came as thick as a tale can travel with the post. Or we may read, perhaps yet better,
— As thick as tale
Came post with post; —
That is, posts arrived as fast as they could be counted.
I.iii.130 (414,4) This supernatural solliciting] Solliciting is rather, in my opinion, incitement than information.
I.iii.134 (414,5) why do I yield] To yield is, simply, to give way to.
I.iii.137 (414,6) Present fears/Are less than horrible imaginings] [W: feats] Present fears are fears of things present, which Macbeth declares, and every man has found, to be less than the imagination presents them while the objects are yet distant. Fears is right.
I.iii.140 (415,7) single state of man] The single state of man seems to be used by Shakespeare for an individual, in opposition to a commonwealth, or conjunct body.
I.iii.40 (415,8) function/Is smother’d in surmise; and nothing is,/ But what is not] All powers of action are oppressed and crushed by one overwhelming image in the mind, and nothing is present to me, but that which is really future. Of things now about me I have no perception, being intent wholly on that which has yet no existence.
I.iii.147 (415,9) Time and the hour runs through the roughest day] I suppose every reader is disgusted at the tautology in this passage, Time and the hour, and will therefore willingly believe that Shakespeare wrote it thus,
Come what come may,
Time! on! — the hour runs thro’ the roughest day.
Macbeth is deliberating upon the events which are to befall him, but finding no satisfaction from his own thoughts, he grows impatient of reflection, and resolves to wait the close without harrassing hinaelf with conjectures.
Come what come may.
But to shorten the pain of suspense, he calls upon Time In the usual stile of ardent desire, to quicken his motion,
Time! on! —
He then comforts himself with the reflection that all his perplexity must have an end,
— the hour runs thro’ the roughest day.
This conjecture is supported by the passage in the letter to his lady, in which he says, they referred me to the coming on of time, with Hail, King that shalt be.
I.iii.149 (416,1) My dull brain was wrought] My head was worked, agitated, put into commotion.
I.iv.9 (417,3) studied in his death] Instructed in the art of dying. It was usual to say studied, for learned in science.
I.iv.12 (417,4) To find the mind’s construction in the face] The construction of the mind is, I believe, a phrase peculiar to Shakespeare; it implies the frame or disposition of the mind, by which it is determined to good or ill.
I.iv.26 (418,5) Which do but what they should, by doing everything, Safe toward your love and honour] Of the last line of this speech, which is certainly, as it is now read, unintelligible, an emendation has been attempted, which Dr. Warburton and Dr. Theobald once admitted as the true reading:
— our duties
Are to your throne and state, children and servants,
Which do but what they should, in doing every thing
Fiefs to your love and honour.
My esteem for these critics inclines me to believe that they cannot be much pleased with these expressions fiefs to love, or fiefs to honour, and that they have proposed this alteration rather because no other occured to them, than because they approved of it. I shall therefore propose a bolder change, perhaps with no better success, but sua cuique placent. I read thus,
— our duties
Are to your throne and state, children and servants
Which do but what they should, in doing nothing,
Save toward your love and honour.
We do but perform our duty when we contract all our views to your service, when we act with no other principle than regard to your love and honour.
