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Rh he used in vain self-reproach some time before ( iv. 56):

Is it not clear that he is speculating just as vainly now, and that this question of conscience is but one of his many unconscious excuses for delay? And, lastly, is it not so that Horatio takes it? He declines to discuss that unreal question, and answers simply.

In other words, ‘Enough of this endless procrastination. What is wanted is not reasons for the deed, but the deed itself.’ What can be more significant?

Perhaps, however, it may be answered: ‘Your explanation of this passage may be correct, and the facts you have mentioned do seem to be fatal to the theory of conscience in its usual form. But there is another and subtler theory of conscience. According to it, Hamlet, so far as his explicit consciousness went, was sure that he ought to obey the Ghost; but in the depths of his nature, and unknown to himself, there was a moral repulsion to the deed. The conventional moral ideas of his time, which he shared with the Ghost, told him plainly that he ought to avenge his father; but a deeper conscience in him, which was in advance of his time, contended with these explicit conventional ideas. It is because this deeper conscience remains below the surface that he fails to recognise it, and fancies he is hindered by cowardice or sloth or passion or what not; but it emerges into light in that speech to Horatio. And it is just because he has this nobler moral nature in him that we admire and love him.’