BOOK THIRD The Religious World of Shakspeare I. VERSATILITY OF SHAKSPEARE IN THE USE OF THE BIBLE II. TYPES OF CHARACTER FROM SCRIPTURE III. HEROES AND HEROINES IV. THE MORAL INCULCATIONS OF SHAKSPEARE V. TRAGEDY IN THE BIBLE AND IN SHAKSPEARE VI. RELIGIOUS THOUGHT IN THE PLOTS OF THE PLAYS VII. SHAKSPEARE AND IMMORTALITY I VERSATILITY OF SHAKSPEARE IN THE USE OF THE BIBLE The "universality of Shakspeare" is in nothing more strikingly manifested than in the use he makes of his wide and general knowledge of the Scriptures. This fact is very copiously illustrated in a portion of this work, entitled "Scripture Themes." But there are some examples of his versatility of genius which are of peculiar interest from the standpoint of this volume. With great facility the dramatist employs the same Scripture facts, in different plays, representing a wide range of human motives, passions and conduct. Thus, he frequently makes the hand of Cain and the blood of Abel to tell, in various ways, the respective stories which are forever associated with them. The parable of the Prodigal Son serves for various uses in five plays, and Judas is named, or referred to, in seven different plays to express the odium which is embodied in his very name, as well as the infamy of betrayal of which it is a synonym. (See Parallel Passages and Scripture Themes.) What a stroke of genius is exhibited in the use of Scripture, in KING HENRY V! A dispute arises between England and France which Henry makes a casus belli. In a conference with the Archbishop of Canterbury the question in dispute is thus expounded: "There is no bar To make against your highness' claim to France, Canterbury goes on to declare that Salique land is really in Germany and not in France at all, and makes an elaborate argument to prove that the disputed territory which had come down through a female line was not subject to the law of King Pharamond. King Henry, anxious to justify himself, in his intended war, and at the same time secure the good will of the church, asks: "May I with right and conscience make this claim?" And Canterbury answers:— "The sin upon my head dread sovereign; Hen. V. 1: 2. Again, in the play of HAMLET how skillfully employed is the story of Jephthah and his daughter in a conversation with Polonius. And the same Bible incident serves to illustrate the effects of a sinful oath in this passage:— "To keep that oath, were more impiety Than Jephthah's, when he sacrificed his daughter." A striking picture is drawn in Richard II. The King, while imprisoned in a dungeon at Pomfret Castle, indulges in a soliloquy upon a very singular thought: "Studying how to compare This prison, where I live, unto the world: I cannot do it;-Yet, I'll hammer it out. Strange as this fancy is, it is attended with devout and Scriptural reference: 66 The better sort As thoughts of things divine-are intermixed With scruples, and do set the word itself As thus,-Come little ones; and then again,— To thread the postern of a needle's eye." Rich. II. 5:5. 'Some versions give "faith" here instead of "word. " |