in no other of his Dramas has it been very prominently brought forward. The motive for delay, assigned in this speech, was certainly neither Christian or merciful. Yet the act itself was merciful, and the more horrid bent for which
Hamlet excused his inaction, was but speculative. A conscience yet unsatisfied that his purposed deed was a just and righteous one, rather than a cruel thirst for the full measure of revenge,
appears to have been Hamlet's real motive for delay at this period. His opportunities for assassinating the King, had he so desired, were certainly not limited to this moment, yet he forbore to use them, until his uncle's murderous treachery towards himself at length resolved him to quit accounts with his own arm. Moreover, it is the Romanist theology which is represented in this play, and its doctrines must be taken into consideration in judging of the excuse which Hamlet makes
for delaying to kill the King, until “about some act what has no relish of salvation in't.” The future state of punishment is represented as a terminable purgatory; Hamlet's father is doomed “for a certain time” to fast in fires, until his crimes
are burnt and purged away. Hamlet swears by the rood, and he lays the stress of a catholic upon the incest of the Queen in becoming her husband's brother's wife. At the funeral of Ophelia it is the catholic ritual which is in abeyance. Great command has over-swayed the order of priory or abbey, where the funeral is taking place. The priest says, “her death was doubtful;” and,
“We should profane the service of the dead, To sing a requiem, and such rest to her,
As to peace-parted souls.” In this passage, the Romanist idea is for the third time produced that the soul's future depends upon the mode of leaving this life, rather than upon the manner in which this life has been spent.
In the interview with his mother, the idea of Hamlet's pro G
