cluding words which the dying Palmira addresses to Mohammed: "The world is for tyrants: live!" On the other hand, the demand for so-called poetical justice rests on entire misconception of the nature of tragedy, and, indeed, of the nature of the world itself. It boldly appears in all its dulness in the criticisms which Dr. Samuel Johnson made on particular plays of Shakspeare, for he very naively laments its entire absence. And its absence is certainly obvious, for in what has Ophelia, Desdemona, or Cordelia offended? But only the dull, optimistic, Protestant-rationalistic, or peculiarly Jewish view of life will make the demand for poetical justice, and find satisfaction in it. The true sense of tragedy is the deeper insight, that it is not his own individual sins that the hero atones for, but original sin, i.e., the crime of existence itself:
"Pues el delito mayor
Del hombre es haber nacido;"
("For the greatest crime of man
Is that he was born;")
as Calderon exactly expresses it.
I shall allow myself only one remark, more closely concerning the treatment of tragedy. The representation of a great misfortune is alone essential to tragedy. But the many different ways in which this is introduced by the poet may be brought under three specific conceptions. It may happen by means of a character of extraordinary wickedness, touching the utmost limits of possibility, who becomes the author of the misfortune; examples of this kind are Richard III., Iago in "Othello," Shylock in "The Merchant of Venice," Franz Moor, Phædra of Euripides, Creon in the "Antigone," &c., &c. Secondly, it may happen through blind fate, i.e., chance and error; a true pattern of this kind is the Œdipus Rex of Sophocles, the "Trachiniæ" also; and in general most of the tragedies of the ancients belong
