far stronger than themselves, the melancholic disgust and apathy; while the healthy motives, emerging with difficulty from the central mass of diseased feeling, rapidly sink back into it and 'lose the name of action.' We see them doing so; and sometimes the process is quite simple, no analytical reflection on the deed intervening between the, outburst of passion and the relapse into melancholy.[1] But this melancholy is perfectly consistent also with that incessant dissection of the task assigned, of which the Schlegel—Coleridge theory makes so much. For those endless questions (as we may imagine them), 'Was I deceived by the Ghost? How am I to do the deed? When? Where? What will be the consequence of attempting it—success, my death, utter misunderstanding, mere mischief to the State? Can it be right to do it, or noble to kill a defenceless man? What is the good of doing it in such a world as this?'—all this, and whatever else passed in a sickening round through Hamlet's mind, was not the healthy and right deliberation of a man with such a task, but otiose thinking hardly deserving the name of thought, an unconscious weaving of pretexts for inaction, aimless tossings on a sick bed, symptoms of melancholy which only increased it by deepening self-contempt.
Again, (a) this state accounts for Hamlet's energy as well as for his lassitude, those quick decided actions of his being the outcome of a nature normally far from passive, now suddenly stimulated, and producing healthy impulses which work themselves out before they have time to subside. (b) It accounts for the evidently keen satisfaction which some of these actions give to him. He arranges
- ↑ E.g. in the transition, referred to above, from desire for vengeance into the wish never to have been born; in the soliloquy, 'O what a rogue'; in the scene at Ophelia's grave. The Schlegel—Coleridge theory does not account for the psychological movement in these passages.
