The Embassy of Death

The Embassy of Death: An Essay on Hamlet
G. WILSON KNIGHT

It is usual in Shakespeare’s plays for the main theme to be reflected in subsidiary incidents, persons, and detailed suggestion throughout. Now the theme of Hamlet is death. Life that is bound for the disintegration of the grave, love that does not survive the loved one’s life—both, in their insistence on death as the primary fact of nature, are branded on the mind of Hamlet, burned into it, searing it with agony. The bereavement of Hamlet and his consequent mental agony bordering on madness is mirrored in the bereavement of Ophelia and her madness. The death of the Queen’s love is reflected in the swift passing of the love of the Player-Queen, in the ‘Murder of Gonzago.’ Death is over the whole play. Polonius and Ophelia die during the action, and Ophelia is buried before our eyes. Hamlet arranges the deaths of Rosencrantz and Guildenstern. The plot is set in motion by the murder of Hamlet’s father, and the play opens with the apparition of the Ghost:

What may this mean,
That thou, dead corse, again in complete steel
Revisit’st thus the glimpses of the moon,
Making night hideous; and we fools of nature
So horridly to shake our dispositions
With thoughts beyond the reaches of our souls?

Those first scenes strike the note of the play—death. We hear of terrors beyond the grave, from the Ghost and from the meditations of Hamlet. We hear of horrors in the grave from Hamlet whose mind is obsessed with hideous thoughts of the body’s decay. Hamlet’s dialogue with the King about the dead Polonius is painful; and the graveyard meditations, though often beautiful, are remorselessly realistic. Hamlet holds Yorick’s skull:

Hamlet. . . . Now, get you to my lady’s chamber and tell her, let her paint an inch thick, to
this favour she must come; make her laugh at that. Prithee, Horatio, tell me one thing.
Horatio. What’s that, my lord?
Hamlet. Dost thou think Alexander looked o’ this fashion i’ the earth?
Horatio. E’en so.
Hamlet. And smelt so? pah!

The general thought of death, intimately related to the predominating human theme, the pain in Hamlet’s mind, is thus suffused through the whole play. And yet the play, as a whole, scarcely gives us that sense of blackness and the abysms of spiritual evil which we find in Macbeth; nor is there the universal gloom of King Lear. This is due partly to the difference in the technique of Hamlet from that of Macbeth or King Lear. Macbeth, the protagonist and heroic victim of evil, rises gigantic from the murk of an evil universe; Lear, the king of suffering, towers over a universe that itself toils in pain. Thus in Macbeth and King Lear the predominating imaginative atmospheres are used not to contrast with the mental universe of the hero, but to aid and support it, as it were, with similarity, to render realistic the extravagant and daring effects of volcanic passion to which the poet allows his protagonist to give voice. We are forced by the attendant personification, the verbal colour, the symbolism and events of the play as a whole, to feel the hero’s suffering, to see with his eyes. But in Hamlet this is not so. We need not see through Hamlet’s eyes. Though the idea of death is recurrent through the play, it is not implanted in the minds of other persons as is the consciousness of evil throughout Macbeth and the consciousness of suffering throughout King Lear. Except for the original murder of Hamlet’s father, the Hamlet universe is one of healthy and robust life, good-nature, humour, romantic strength, and welfare: against this background is the figure of Hamlet pale with the consciousness of death. He is the ambassador of death walking amid life. The effect is at first primarily one of separation. But it is to be noted that the consciousness of death, and consequent bitterness, cruelty, and inaction, in Hamlet not only grows in his own mind disintegrating it as we watch, but also spreads its effects outward among the other persons like a blighting disease, and, as the play progresses, by its very passivity and negation of purpose, insidiously undermines the health of the state, and adds victim to victim until at the end the stage is filled with corpses. It is, as it were, a nihilistic birth in the consciousness of Hamlet that spreads its deadly venom around. That Hamlet is originally blameless, that the King is originally guilty, may well be granted. But, if we refuse to be diverted from a clear vision by questions of praise and blame, responsibility and causality, and watch only the actions and reactions of the persons as they appear, we shall observe a striking reversal of the usual commentary.

If we are to attain a true interpretation of Shakespeare we must work from a centre of consciousness near that of the creative instinct of the poet. We must think less in terms of causality and more in terms of imaginative impact. Now Claudius is not drawn as wholly evil—far from it. We see the government of Denmark working smoothly. Claudius shows every sign of being an excellent diplomatist and king. He is troubled by young Fortinbras, and dispatches ambassadors to the sick King of Norway demanding that he suppress the raids of his nephew. His speech to the ambassadors bears the stamp of clear and exact thought and an efficient and confident control of affairs:

. . . and we here dispatch
You, good Cornelius, and you, Voltimand,
For bearers of this greeting to old Norway;
Giving to you no further personal power
To business with the king, more than the scope
Of these delated articles allow.
Farewell, and let your haste commend your duty.

The ambassadors soon return successful. Claudius listens to their reply, receives the King of Norway’s letter, and hears that young Fortinbras desires a free pass through Denmark to lead his soldiers against the Poles. Claudius answers:

It likes us well;
And at our more consider’d time we’ll read,
Answer, and think upon this business.
Meantime we thank you for your well-took labour:
Go to your rest; at night we’ll feast together:
Most welcome home!

Tact has found an easy settlement where arms and opposition might have wasted the strength of Denmark. Notice his reservation of detailed attention when once he knows the main issues are clear; the courteous vet dignified attitude to his subordinates and the true leader’s consideration for their comfort; and the invitation to the feast. The impression given by these speeches is one of quick efficiency—the efficiency of the man who can dispose of business without unnecessary circumstance, and so leaves himself time for enjoying the good things oflife: a man kindly, confident, and fond of pleasure.

Throughout the first half of the play Claudius is the typical kindly uncle, besides being a good king. His advice to Hamlet about his exaggerated mourning for his father’s death is admirable common sense:

Fie! ‘Tis a fault to Heaven,
A fault against the dead, a fault to nature,
To reason most absurd; whose common theme
Is death of fathers, and who still hath cried,
From the first corse, till he that died to-day,
‘This must be so.’

It is the advice of worldly common sense opposed to the extreme misery of a sensitive nature paralysed by the facts of death and unfaithfulness. This contrast points the relative significance of the King and his court to Hamlet. They are of the world—with their crimes, their follies, their shallownesses, their pomp and glitter; they are of humanity, with all its failings, it is true, but yet of humanity. They assert the importance of human life, they believe in it, in themselves. Whereas Hamlet is inhuman, since he has seen through the tinsel of life and love, he believes in nothing, not even himself, except the memory of a ghost, and his blackrobed presence is a reminder to everyone of the fact of death. There is no question but that Hamlet is right. The King’s smiles hide murder, his mother’s love for her new consort is unfaithfulness to Hamlet’s father, Ophelia has deserted Hamlet at the hour of his need. Hamlet’s philosophy may be inevitable, blameless, and irrefutable. But it is the negation of life. It is death. Hence Hamlet is a continual fear to Claudius, a reminder of his crime. It is a mistake to consider Claudius as a hardened criminal. When Polonius remarks on the hypocrisy of mankind, he murmurs to himself:

O, ’tis too true!
How smart a lash that speech doth give my conscience!
The harlot’s cheek, beautied with plastering art,
Is not more ugly to the thing that helps it
Than is my deed to my most painted word:
O heavy burthen!

Again, Hamlet’s play wrenches his soul with remorse—primarily not fear of Hamlet, as one might expect, but a genuine remorse—and gives us that most beautiful prayer of a stricken soul beginning, ‘Oh, my offence is rank, it smells to Heaven’ (58-5.9):

… What if this cursed hand
Were thicker than itself with brother’s blood,
Is there not rain enough in the sweet heavens
To wash it white as snow? Whereto serves mercy
But to confront the visage of offence?

He fears that his prayer is worthless. He is still trammelled by the enjoyment of the fruits of his crime. ‘My fault is past,’ he cries. But what does that avail, since he has his crown and his queen still, the prizes of murder? His dilemma is profound and raises the problem I am pointing in this essay. Claudius, as he appears in the play, is not a criminal. He is— strange as it may seem—a good and gentle king, enmeshed by the chain of causality linking him with his crime. And this chain he might, perhaps, have broken except for Hamlet, and all would have been well. But, granted the presence of Hamlet—which Claudius at first genuinely desired, persuading him not to return to Wittenberg as he wished—and granted the fact of his original crime which cannot now be altered, Claudius can hardly be blamed for his later actions. They are forced on him. As King, he cold scarcely be expected to do otherwise. Hamlet is a danger to the state, even apart from his knowledge of Claudius’ guilt. He is an inhuman—or superhuman—presence, whose consciousness— somewhat like Dostoievsky’s Stavrogin—is centred on death. Like Stavrogin, he is feared by those around him. They are always trying in vain to find out what is wrong with him. They cannot understand him. He is a creature of another world. As King of Denmark he would have been a thousand times more dangerous than Claudius. The end of Claudius’ prayer is pathetic:

What then? What rests?
Try what repentance can: what can it not?
Yet what can it when one can not repent?
O wretched state! O bosom black as death!
O limed soul, that, struggling to be free,
Art more engaged! Help, angels! make assay!
Bow stubborn knees; and, heart with strings of steel,
Be soft as sinews of the new-born babe!
All may be well.

Set against this lovely prayer—the fine flower of a human soul in anguish—is the entrance of Hamlet, the late joy of torturing the King’s conscience still written on his face, his eye a-glitter with the intoxication of conquest, vengeance in his mind; his purpose altered only by the devilish hope of finding a more damning moment in which to slaughter the King, next hastening to his mother to wring her soul too. Which then, at this moment in the play, is nearer the Kingdom of Heaven? Whose words would be more acceptable of Jesus’ God? Which is the embodiment of spiritual good, which of evil? The question of the relative morality of Hamlet and Claudius reflects the ultimate problem of this play.

* * *

I have concentrated on Claudius’ virtues. They are manifest. So are his faults—his original crime, his skill in the less admirable kind of policy, treachery, and intrigue. But I would point clearly that, in the movement of the play, his faults are forced on him, and he is distinguished by creative and wise action, a sense of purpose, benevolence, a faith in himself and those around him, by love of his Queen:

. . . and for myself—
My virtue or my plague, be it either which—
She’s so conjunctive to my life and soul,
That as the star moves not but in his sphere,
I could not but by her.

In short he is very human. Now these are the very qualities Hamlet lacks. Hamlet is inhuman. He has seen through humanity. And this inhuman cynicism, however justifiable in this case on the plane of causality and individual responsibility, is a deadly and venomous thing. Instinctively the creatures of the earth, Laertes, Polonius, Ophelia, Rosencrantz and Guildenstern, league themselves with Claudius: they are of his kind. They sever themselves from Hamlet. Laertes sternly warns Ophelia against her intimacy with Hamlet, so does Polonius. They are, in fact, all leagued against him, they are puzzled by him or fear him: he has no friend except Horatio, and Horatio, after the Ghost scenes, becomes a queer shadowy character who rarely gets beyond ‘E’en so, my lord’, ‘My lord——’, and such-like phrases. The other persons are firmly drawn, in the round, creatures of flesh and blood. But Hamlet is not of flesh and blood, he is a spirit of penetrating intellect and cynicism and misery, without faith in himself or anyone else, murdering his love of Ophelia, on the brink of insanity, taking delight in cruelty, torturing Claudius, wringing his mother’s heart, a poison in the midst of the healthy bustle of the court. He is a superman among men. And he is a superman because he has walked and held converse with death, and his consciousness works in terms of death and the negation of cynicism. He has seen the truth, not alone of Denmark, but of humanity, of the universe: and the truth is evil. Thus Hamlet is an element of evil in the state of Denmark. The poison of his mental existence spreads outwards among things of flesh and blood, like acid eating into metal. They are helpless before his very inactivity and fall one after the other, like victims of an infectious disease. They are strong with the strength of health—but the demon of Hamlet’s mind is a stronger thing than they. Futilely they try to get him out of their country; anything to get rid of him, he is not safe. But he goes with a cynical smile, and is no sooner gone than he is back again in their midst, meditating in graveyards, at home with death. Not till it has slain all, is the demon that grips Hamlet satisfied. And last it slays Hamlet himself:

The spirit that I have seen
May be the Devil…

It was.

It was the devil of the knowledge of death, which possesses Hamlet and drives him from misery and pain to increasing bitterness, cynicism; murder, and madness. He has indeed bought converse with his father’s spirit at the price of enduring and spreading Hell on earth. But however much we may sympathize with Ophelia, with Pelonius, Rosencrantz, Guildenstern, the Queen, and Claudius, there is one reservation to be made. It is Hamlet who is right. What he says and thinks of them is true, and there is no fault in his logic. His own mother is indeed faithless, and the prettiness of Ophelia does in truth enclose a spirit as fragile and untrustworthy as her earthly beauty; Polonius is ‘a foolish prating knave’; Rosencrantz and Guildenstern are time-servers and flatterers; Claudius, whose benevolence hides the guilt of murder, is, by virtue of that fact, ‘a damned smiling villain’. In the same way the demon of cynicism which is in the mind of the poet and expresses itself in the figures of this play, has always this characteristic: it is right. One cannot argue with the cynic. It is unwise to offer him battle. For in the warfare of logic it will be found that he has all the guns.

* * *

Thus Hamlet spends a great part of his time watching, analysing, and probing others. He unhesitatingly lances each in turn in his weakest spot. He is usually quite merciless. But all he actually accomplishes is to torment them all, terrorize them. They are dreadfully afraid of him. Hamlet is so powerful. He is, as it were, the channel of a mysterious force, a force which derives largely from his having seen through them all. In contact with him they know their own faults: neither they nor we should know them otherwise. He exposes faults everywhere. But he is not tragic in the usual Shakespearian sense; there is no surge and swell of passion pressing onward through the play to leave us, as in King Lear, with the mightly crash and backwash of a tragic peace. There is not this direct rhythm in Hamlet—there is no straight course. Instead of being dynamic, the force of Hamlet is, paradoxically, static. Its poison is the poison of negation, nothingness, threatening a world of positive assertion. But even this element is not the whole of Hamlet. He can speak lovingly to his mother at one moment, and the next, in an excess of revulsion, torment her with a withering and brutal sarcasm. One moment he can cry:

I loved Ophelia: forty thousand brothers
Could not, with all their quantity of love,
Make up my sum.

Shortly after he scorns himself for this outbreak. His mind reflects swift changes. He may for a moment or two see with the eyes of humour, gentleness, love—then suddenly the whole universe is blackened, goes out, leaves utter vacancy. This is, indeed, the secret of the play’s fascination and its lack of unified and concise poetic statement. Hamlet is a dualized personality, wavering, oscillating between grace and the hell of cynicism. The plot reflects this see-saw motion; it lacks direction, pivoting on Hamlet’s incertitude, and analysis holds the fascination of giddiness. Nor can Hamlet feel anything passionately for long, since passion implies purpose, and he has no one purpose for any length of time. One element in Hamlet, and that a very important one, is the negation of any passion whatsoever. His disease—or vision—is primarily one of negation, of death. Hamlet is a living death in the midst of life; that is why the play sounds the note of death so strong and sombre at the start. The Ghost was conceived throughout as a portent not kind but sinister. That sepulchral cataclysm at the beginning is the key to the whole play. Hamlet begins with an explosion in the first act; the rest of the play is the reverberation thereof. From the first act onwards Hamlet is, as it were, blackened, scorched by that shattering revelation. The usual process is reversed and the climax is at the start. Hamlet, already in despair, converses early with death.

* * *

Finally ‘this fell sergeant, death’ arrests him too. This is his mysterious strength, ghost-begotten, before which the rest succumb. That is why this play is so rich in death—why its meaning is analysed by Hamlet in soliloquy, why Hamlet is so fascinated by the skulls the Grave-digger unearths; why so many ‘casual slaughters’ and ‘deaths put on by cunning and forced cause’ disrupt the action, till we are propelled to the last holocaust of mortality and Fortinbras’ comment:

This quarry cries on havoc. O proud death, What feast is toward in thine
eternal cell, That thou so many princes at a shot So bloodily hast struck?

The Ghost may or may not have been a ‘goblin damned’; it certainly was no ‘spirit of health’. The play ends with a dead march. The action grows out of eternity, closes in it. The ominous discharge of ordnance thus reverberates three times: once, before Hamlet sees the Ghost, and twice in Act v. The eternity of death falls as an abyss at either end, and Hamlet crosses the stage of life aureoled in its ghostly luminance.

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