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Even if it were not so, there is no more reason that we should continue any imperfections which may be supposed to have characterised Shakespeare’s stage mounting than that we should have Juliet played by a young man, or give up the advantage of changeable scenery. A great work of dramatic art should not merely be made expressive of modern passion by means of the actor, but should be presented to us in the form most suitable to the modern spirit. Racine produced his Roman plays in Louis Quatorze dress on a stage crowded with spectators; but we require different conditions for the enjoyment of his art. Perfect accuracy of detail, for the sake of perfect illusion, is necessary for us. What we have to see is that the details are not allowed to usurp the principal place. They must be subordinate always to the general motive of the play. But subordination in art does not mean disregard of truth; it means conversion of fact into effect, and assigning to each detail its proper relative value

‘Les petits details d’histoire et de vie domestique (says Hugo) doivent etre scrupuleusement etudies et reproduits par le poete, mais uniquement comme des moyens d’accroitre la realite de l’ensemble, et de faire penetrer jusque dans les coins les plus obscurs de l’oeuvre cette vie generale et puissante au milieu de laquelle les personnages sont plus vrais, et les catastrophes, par consequeut, plus poignantes. Tout doit etre subordonne a ce but. L’Homme sur le premier plan, le reste au fond.’

This passage is interesting as coming from the first great French dramatist who employed archaeology on the stage, and whose plays, though absolutely correct in detail, are known to all for their passion, not for their pedantry–for their life, not for their learning. It is true that he has made certain concessions in the case of the employment of curious or strange expressions. Ruy Blas talks of M, de Priego as ‘sujet du roi’ instead of ‘noble du roi,’ and Angelo Malipieri speaks of ‘la croix rouge’ instead of ‘la croix de gueules.’ But they are concessions made to the public, or rather to a section of it. ‘J’en offre ici toute mes excuses aux spectateurs intelligents,’ he says in a note to one of the plays; ‘esperons qu’un jour un seigneur venitien pourra dire tout bonnement sans peril son blason sur le theatre. C’est un progres qui viendra.’ And, though the description of the crest is not couched in accurate language, still the crest itself was accurately right. It may, of course, be said that the public do not notice these things; upon the other hand, it should be remembered that Art has no other aim but her own perfection, and proceeds simply by her own laws, and that the play which Hamlet describes as being caviare to the general is a play he highly praises. Besides, in England, at any rate, the public have undergone a transformation; there is far more appreciation of beauty now than there was a few years ago; and though they may not be familiar with the authorities and archaeological data for what is shown to them, still they enjoy whatever loveliness they look at. And this is the important thing. Better to take pleasure in a rose than to put its root under a microscope. Archaeological accuracy is merely a condition of illusionist stage effect; it is not its quality. And Lord Lytton’s proposal that the dresses should merely be beautiful without being accurate is founded on a misapprehension of the nature of costume, and of its value on the stage. This value is twofold, picturesque and dramatic; the former depends on the colour of the dress, the latter on its design and character. But so interwoven are the two that, whenever in our own day historical accuracy has been disregarded, and the various dresses in a play taken from different ages, the result has been that the stage has been turned into that chaos of costume, that caricature of the centuries, the Fancy Dress Ball, to the entire ruin of all dramatic and picturesque effect. For the dresses of one age do not artistically harmonise with the dresses of another: and, as far as dramatic value goes, to confuse the costumes is to confuse the play. Costume is a growth, an evolution, and a most important, perhaps the most important, sign of the manners, customs and mode of life of each century. The Puritan dislike of colour, adornment and grace in apparel was part of the great revolt of the middle classes against Beauty in the seventeenth century. A historian who disregarded it would give us a most inaccurate picture of the time, and a dramatist who did not avail himself of it would miss a most vital element in producing an illusionist effect. The effeminacy of dress that characterised the reign of Richard the Second was a constant theme of contemporary authors. Shakespeare, writing two hundred years after, makes the king’s fondness for gay apparel and foreign fashions a point in the play, from John of Gaunt’s reproaches down to Richard’s own speech in the third act on his deposition from the throne. And that Shakespeare examined Richard’s tomb in Westminster Abbey seems to me certain from York’s speech:-