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Line 695 - Commentary Note (CN) More Information

Notes for lines 0-1017 ed. Bernice W. Kliman
For explanation of sigla, such as jen, see the editions bib.
695 Doomd for a certaine tearme to walke the night, 1.5.10
1885 macd
macd
695 MacDonald (ed. 1885): “To walk the night, and see how things go, without being able to put a finger to them, is part of his cleansing.”
1903- Anon.
Anon.
695 Anon. (ms. notes in Gollancz, ed. 1903): "Proserpina--w.of a." [She was the wife of Pluto.]
1913 Trench
Trench
695-706 Trench (1913, p. 268), finding justification for the psychological ’fact’ of Hamlet’s effect on the ghost’s manifestations, says that what the ghost says here is conditioned by thoughts Hamlet has in 2356-60 and 456-7.
1982 ard2
ard2: Plato; Virgil; More; Ficino; Battenhouse; West
695-8 Doomd . . . away] Jenkins (ed. 1982): “The idea of a purgatorial expiation of sins is ancient. Plato’s Phaedo describes how impure souls dwell in an infernal lake until purged of their evil deeds; and in Virgil souls suffer for their former ill-doing until their guilt is burnt away by fire ( exuritur igni, Aeneid 6: 742). With so common an idea we need not look for a particular source, but the phrasing fast in fires and burnt and purg’d away closely parallels that of More’s Supplication of Souls, which says of souls that are un cleansed that ’in purgatory. . . the fire . . . shall. . . hold and keep them fast and burn them with incessant pain: till the filthiness of their sin be clean purged and gone’ (Works, 1557, p. 321). Ficino explained that at the death of the body, while pure souls ascended immediately to the eternal regions, impure souls, until they had undergone purgation, stayed close to earth and, assuming forms of air, were visible to men. The Catholic doctrine of purgatory gained support from accounts of ghosts which claimed to come from there. But Protestants, who held that the dead went straight to heaven or hell, whence they did not return, saw in these only evidence of the deceits of diabolic spirits. This passage is relied on along with 762 by those who contend that Shakespeare gives us a ’Catholic’ ghost. Against them Battenhouse, emphasizing the Ghost’s unChristian demand for revenge, argues that it is ’a spirit from pagan hell’ (Studies in Philology, 48: 163). ’But perhaps even to raise this question. . . is to go. . . beyond what the play calls for. . We simply do not need to know the ghost’s denomination, and to insist upon it is gratuitous’ (R. H. West, PMLA, 70: 1117). Cf. 456 CN. There is of course no suggestion that action on Hamlet’s part can ease the Ghost’s torment, or that this is what causes it to communicate. Purgation, unlike revenge, is not concerned with this world. Cf. 698. But contrast The Spanish Tragedy and its like.”
1987 oxf4
oxf4: Schmidt
695 walke the night] Hibbard (ed. 1987): "walk throughout the night. Compare [Lr 4.6.13 (2448)], ‘the crows and choughs that wing the midway air’, another example of what Schmidt, with specific reference to these and other passages, calls ‘the accusative of space.’ "
2006 ard3q2
ard3q2: standard
695 walke the night] Thompson & Taylor (ed. 2006): “walk throughout the night”
2007 Wilson
Wilson
695-6 Wilson (2007, p. 232) points out that critics absolve the ghost of any serious moral failings. But its suffering “is disturbingly like that of the Elizabethan martyrs . . . . This Ghost is made guilty by its unrelenting cries for vengeance: and if the logic of its Catholic origin is followed, what Hamlet thereby registers is Shakespeare’s own resistance, in the red dawn of a new age, to apocalyptic calls for revenge.” [It may be Hamlet’s resistance rather than Shakespeare’s; and the ghost’s cries for vengeance are not much repeated.]
2007 Mark Rankin
Rankinrankin.86
osu.edu
: 2 Macc
695-8 Doomd . . . purg’d away] Rankin (private communication): The apocryphal 2 Maccabees (c.40 B.C.E.) 12:39-45 appears to be the earliest known Judio-Christian mention of mitigation of sin after death.
456 695 2356