that Shakespeare intended him to be so, because he himself was feeling strongly, and wished his audience to feel strongly, what a mystery life is, and how impossible it is for us to understand it. Now here, surely, we have mere confusion of mind. The mysteriousness of life is one thing, the psychological unintelligibility of a dramatic character is quite another; and the second does not show the first, it shows only the incapacity or folly of the dramatist. If it did show the first, it would be very easy to surpass Shakespeare in producing a sense of mystery: we should simply have to portray an absolutely nonsensical character. Of course Hamlet appeals powerfully to our sense of the mystery of life, but so does every good tragedy; and it does so not because the hero is an enigma to us, but because, having a fair understanding of him, we feel how strange it is that strength and weakness should be so mingled in one soul, and that this soul should be doomed to such misery and apparent failure.
(1) To come, then, to our typical views, we may lay it down, first, that no theory will hold water which finds the cause of Hamlet's delay merely, or mainly, or even to any considerable extent, in external difficulties. Nothing is easier than to spin a plausible theory of this kind. What, it may be asked,33 was Hamlet to do when the Ghost had left him with its commission of vengeance? The King was surrounded not merely by courtiers but by a Swiss body-guard: how was Hamlet to get at him? Was he then to accuse him publicly of the murder? If he did, what would happen? How would he prove the charge? All that he had to offer in proof was—a ghost-story! Others, to be sure, had seen the Ghost, but no one else had heard its revelations. Obviously, then, even if the court had been honest, instead of subservient and corrupt, it would have voted Hamlet mad, or worse, and would have shut him up out of harm's way. He could not see what to do, therefore, and so he waited. Then came the actors, and at once with admirable promptness he arranged for the play-scene, hoping that the King would betray his guilt to the whole court. Unfortunately the King did not. It is true that immediately afterwards Hamlet got his chance; for he found the King defenceless on his knees. But what Hamlet wanted was not a private revenge, to be followed by his own imprisonment or execution; it was public justice. So he spared the King; and, as he unluckily killed Polonius just afterwards, he had to consent to be despatched to England. But, on the voyage there, he discovered the King's commission, ordering the King of England to put him immediately to death; and, with this in his pocket, he made his way back to Denmark. For now, he saw, the proof of the King's attempt to murder him would procure belief also for the story of the murder of his father. His enemy, however, was too quick for him, and his public arraignment of that enemy was prevented by his own death.
A theory like this sounds very plausible—so long as you do not remember the text. But no unsophisticated mind, fresh from the reading of Hamlet, will accept it; and, as soon as we begin to probe it, fatal objections arise in such numbers that I choose but a few, and indeed I think the first of them is enough.
(a) From beginning to end of the play, Hamlet never makes the slightest reference to any external difficulty. How is it possible to explain this fact in conformity with the theory? For what conceivable reason should Shakespeare conceal from us so carefully the key to the problem?
(b) Not only does Hamlet fail to allude to such difficulties, but he always assumes that he can obey the Ghost,34 and he once asserts this in so many words ('Sith I have cause and will and strength and means To do't,' iv. iv. 45).
(c) Again, why does Shakespeare exhibit Laertes quite easily raising the people against the King? Why but to show how much more easily Hamlet, whom the people loved, could have done the same thing, if that was the plan he preferred?
(d) Again, Hamlet did not plan the play-scene in the hope that the King would betray his guilt to the court. He planned it, according to his own account, in order to convince himself by the King's agitation that the Ghost had spoken the truth. This is perfectly clear from ii. ii. 625 ff. and from iii. ii. 80 ff. Some readers are misled by the words in the latter passage:
if his occulted guilt
Do not itself unkennel in one speech,
It is a damned ghost that we have seen.
The meaning obviously is, as the context shows, 'if his hidden guilt do not betray itself on occasion of one speech,' viz., the 'dozen or sixteen lines' with which Hamlet has furnished the player, and of which only six are delivered, because the King does not merely show his guilt in his face (which was all Hamlet had hoped, iii. ii. 90) but rushes from the room.
It may be as well to add that, although Hamlet's own account of his reason for arranging the play-scene may be questioned, it is impossible to suppose that, if his real design had been to provoke an open confession of guilt, he could have been unconscious of this design.
(e) Again, Hamlet never once talks, or shows a sign of thinking, of the plan of bringing the King to public justice; he always talks of using his 'sword' or his 'arm.' And this is so just as much after he has returned to Denmark with the commission in his pocket as it was before this event. When he has told Horatio the story of the voyage, he does not say, 'Now I can convict him': he says, 'Now am I not justified in using this arm?'
This class of theory, then, we must simply reject. But it suggests two remarks. It is of course quite probable that, when Hamlet was 'thinking too precisely on the event,' he was considering, among other things, the question how he could avenge his father without sacrificing his own life or freedom. And assuredly, also, he was anxious that his act of vengeance should not be misconstrued, and would never have been content to leave a 'wounded name' behind him. His dying words prove that.
(2) Assuming, now, that Hamlet's main difficulty—almost the whole of his difficulty—was internal, I pass to views which, acknowledging this, are still unsatisfactory because they isolate one element in his character and situation and treat it as the whole.
According to the first of these typical views, Hamlet was restrained by conscience or a moral scruple; he could not satisfy himself that it was right to avenge his father.
This idea, like the first, can easily be made to look very plausible if we vaguely imagine the circumstances without attending to the text. But attention to the text is fatal to it. For, on the one hand, scarcely anything can be produced in support of it, and, on the other hand, a great deal can be produced in its disproof. To take the latter point first, Hamlet, it is impossible to deny, habitually assumes, without any questioning, that he ought to avenge his father. Even when he doubts, or thinks that he doubts, the honesty of the Ghost, he expresses no doubt as to what his duty will be if the Ghost turns out honest: 'If he but blench I know my course.' In the two soliloquies where he reviews his position (ii. ii., 'O what a rogue and peasant slave am I,' and iv. iv., 'How all occasions do inform against me') he reproaches himself bitterly for the neglect of his duty. When he reflects on the possible causes of this neglect he never mentions among them a moral scruple. When the Ghost appears in the Queen's chamber he confesses, conscience-stricken, that, lapsed in time and passion, he has let go by the acting of its command; but he does not plead that his conscience stood in his way. The Ghost itself says that it comes to whet his 'almost blunted purpose'; and conscience may unsettle a purpose but does not blunt it. What natural explanation of all this can be given on the conscience theory?
And now what can be set against this evidence? One solitary passage.35 Quite late, after Hamlet has narrated to Horatio the events of his voyage, he asks him (v. ii. 63):
Does it not, thinks't thee, stand me now upon—
He that hath kill'd my king and whored my mother,
Popp'd in between the election and my hopes,
Thrown out his angle for my proper life,
And with such cozenage—is't not perfect conscience
To quit him with this
I do not profess to reproduce any one theory, and, still less, to do justice to the ablest exponent of this kind of view, Werder (
I give one instance. When he spares the King, he speaks of killing him when he is drunk asleep, when he is in his rage, when he is awake in bed, when he is gaming, as if there were in none of these cases the least obstacle (iii. iii. 89 ff.).
It is surprising to find quoted, in support of the conscience view, the line 'Thus conscience does make cowards of us all,' and to observe the total misinterpretation of the soliloquy
