Notes to Shakespeare, Volume III: The Tragedies

I.ii.186 (13,8) Looks with such ferret, and such fiery eyes] A ferret has red eyes.

I.ii.268 (16,2) a man of any occupation] Had I been a mechanick, one of the Plebeians to whom he offered his threat.

I.ii.313 (17,3) Thy honourable metal may be wrought/From what it is dispos'd] The best metal or temper may be worked into qualities contrary to its original constitution.

I.ii.318 (17,4) If I were Brutus now, and he were Cassius,/He should not humour me] The meaning, I think, is this, Caesar loves Brutus, but if Brutus and I were to change places, his love should not humour me, should not take hold of my affection, so as to make me forget my principles.

I.iii.1 (18,5) brought you Caesar home?] Did you attend Caesar home?

I.iii.3 (18,6) sway of earth] The whole weight or momentum of this globe.

I.iii.21 (19,7) Who glar'd upon me] The first edition reads,

Who glaz'd upon me,—

Perhaps, Who gaz'd upon me.

I.iii.64 (20,8) Why birds, and beasts, from quality and kind] That is, Why they deviate from quality and nature. This line might perhaps be more properly placed after the next line.

Why birds, and beasts, from quality and kind;
Why all these things change from their ordinance.

I.iii.65 (20,9) and children calculate] [Shakespeare, with his usual liberty, employs the species [calculate] for the genus foretel]. WARB.] Shakespeare found the liberty established. To calculate a nativity, is the technical term.

I.iii.l14 (22,2) My answer must be made] I shall be called to account, and must answer as for seditious words.

I.iii.117 (22,3) Hold my hand] Is the same as, Here's my hand.

I.iii.118 (22,4) Be factious for redress] Factious seems here to mean active.

I.iii.129 (23,5) It favours, like the work] The old edition reads,

It favours, like the work—

I think we should read,

In favour's, like the work we have in hand,
Most bloody, fiery, and most terrible.

Favour is look, countenance, appearance. (rev. 1778, VIII, 25, 7)

II.i.19 (25,6) Remorse from power] [Remorse, for mercy. WARB.] Remorse (says the Author of the Ravisal) signifies the conscious uneasiness arising from a sense of having done wrong; to extinguish which feeling, nothing hath so great a tendency as absolute uncontrouled power.

I think Warbuton right. (1773)

II.i.21 (25,7) common proof] Common experiment.

II.i.26 (25,8) base degrees] Low steps.

II.i.33 (26,9) as his kind] According to his nature.

II.i.63 (27,3)

Between the acting of a dreadful thing,
And the first motion, all the interim is
Like a phantasma, or a hideous dream:
The genius, and the mortal instruments
Are then in council; and the state of man,
Like to a little kingdom, suffers then
The nature of an insurrection]

The [Greek: deinon] of the Greek critics does not, I think, mean sentiments which raise fear, more than wonder, or any other of the tumultuous passions; [Greek: to deinon] is that which strikes, which astonishes, with the idea either of some great subject, or of the author's abilities.

Dr. Warburton'a pompous criticism might well have been shortened. The genius is not the genius of a kingdom, nor are the instruments, conspirators. Shakespeare is describing what passes in a single bosom, the insurrection which a conspirator feels agitating the little kingdom of his own mind; when the Genius, or power that watches for his protection, and the mortal instruments, the passions, which excite him to a deed of honour and danger, are in council and debate; when the desire of action and the care of safety, keep the mind in continual fluctuation and disturbance.

II.i.76 (29,5) any mark of favour] Any distinction of countenance.

II.i.83 (30,6) For if thou path thy native semblance on] If thou walk in thy true form.

II.i.114 (31,7) No, not an oath. If not the face of men] Dr. Warburten would read fate of men; but his elaborate emendation is, I think, erroneous. The face of men is the countenance, the regard, the esteem of the publick; in other terms, honour and reputation; or the face of men may mean the dejected look of the people.

He reads, with the other modern editions,

—If that the face of men,

but the old reading is,

—if not the face, &c.

II.i.129 (32,1) Swear priests, and cowards, and men cautelous] This is imitated by Utway,

When you would bind me, is there need of oaths? &c.
Venice preserved.

II.i.187 (34,2) take thought] That is, turn melancholy.

II.i.196 (34,3) Quite from the main opinion he held once] Main opinion, is nothing more than leading, fixed, predominant opinion.

II.i.225 (36,6) Let not our looks put on our purposes] Let not our faces put on, that is, wear or show our designs.

II.ii.36 (42,3) death, a necessary end,/Will come, when it will come] This is a sentence derived from the Stoical doctrine of predestination, and is therefore improper in the mouth of Caesar.

II.ii.41 (42,4) The Gods do this in shame of cowardice:/Caesar should be a beast without a heart] The ancients did not place courage but wisdom in the heart.

II.ii.88 (44,7) and that great men shall press/For tinctures, stains, relicks, and cognisance] [Warburton conjectured some lines lost] I am not of opinion that any thing is lost, and have therefore marked no omission. This speech, which is intentionally pompous, is somewhat confused. There are two allusions; one to coats armorial, to which princes make additions, or give new tinctures, and new marks of cognisance; the other to martyrs, whose reliques are preserved with veneration. The Romans, says Brutus, all come to you as to a saint, for reliques, as to a prince, for honours.

II.ii.104 (45,8) And reason to my love is liable] And reason, or propriety of conduct and language, is subordinate to my love.

II.iii.16 (47,9) the fates with traitors do contrive] The fates join with traitors in contriving thy destruction.