Samuel Taylor Coleridge, 1817 (1772-1834)
No man was ever yet a great poet, without being at the same time a profound philosopher. For poetry is the blossom and the fragrancy of all human knowledge, human thoughts, human passions, emotions, language. In Shakespeare’s Poems, the creative power, and the intellectual energy, wrestle as in a war embrace. Each in its excess of strength seems to threaten the extinction of the other. At length in the Drama they were reconciled, and fought each with its shield before the breast of the other. Or, like two rapid streams, that at their first meeting within narrow and rocky banks, mutually strive to repel each other, and intermix reluctantly and in tumult; but soon finding a wider channel and more yielding shores, blend, and dilate, and flow on in one current and with one voice. The “Venus and Adonis” did not, perhaps, allow the display of the deeper passions. But the story of Lucretia seems to favour, and even demand their intensest workings. And yet we find in Shakespeare’s management of the tale, neither pathos, nor any other dramatic quality. There is the same minute and faithful imagery as in the former poem, in the same vivid colours, inspirited by the same impetuous vigour of thought, and diverging and contracting with the same activity of the assimilative and of the modifying faculties; and with a yet larger display, a yet wider range of knowledge and reflection; and, lastly, with the same perfect dominion, often domination, over the whole world of language. What then shall we say? even this: that—
Shakespeare, no mere child of nature; no automaton of genius; no passive vehicle of inspiration possessed by the spirit, not possessing it; first studied patiently, meditated deeply, understood minutely, till knowledge, become habitual and intuitive, wedded itself to his habitual feelings, and at length gave birth to that stupendous power, by which he stands alone, with no equal or second in his own class; to that power, which seated him on one of the two glory-smitten summits of the poetic mountain, with Milton as his compeer, not rival. While the former darts himself forth, and passes into all the forms of human character and passion, to one Proteus of the fire and the flood; the other attracts all forms and things to himself, in the unity of his own Ideal. All things and modes of action shape themselves anew in the being of Milton; while Shakespeare becomes all things, yet for ever remaining himself. O what great men hast thou not produced, England! my country!
Biographia Literaria. 1817, chap. xv.
The following is from Coleridge’s Literary Remains, ed. Henry Nelson Coleridge, 1867, ii. pp. 68-69:—I greatly dislike beauties and selections in general; but as proof positive of his unrivalled excellence, I should like to try Shakespeare by this criterion. Make out your amplest catalogue of all the human faculties, as reason or the moral law, the will, the feeling of the coincidence of the two (a feeling sui generis et demonstratio demonstrationum) called the conscience, the understanding or prudence, wit, fancy, imagination, judgment,—and then of the objects on which these are to be employed, as the beauties, the terrors, and the seeming caprices of nature, the realities and the capabilities, that is, the actual and the ideal, of the human mind, conceived as an individual or as a social being, as in innocence or in guilt, in a play-paradise, or in a war-field of temptation; and then compare with Shakespeare under each of these heads all or any of the writers in prose and verse that have ever lived! Who, that is competent to judge, doubts the result? And ask your own hearts,—ask your own common-sense—to conceive the possibility of this man being—I say not, the drunken savage of that wretched sciolist, whom Frenchmen, to their shame, have honoured before their elder and better worthies,—but the anomalous, the wild, the irregular, genius of our daily criticism! What! are we to have miracles in sport? Or, I speak reverently, does God choose idiots by whom to convey divine truths to man?
For a passage on Shakespeare as a “philosophical aristocrat” who “never promulgates any party tenets,” see “Notes on the Tempest.”