King Lear assumes gigantic proportions in his sorrow, in his madness, in his piteousness, in his sarcasm, because the passion that shakes him is gigantic. The figures of the two deceitful daughters who are opposed to him, are also gigantic, especially Goneril, to whom Regan, who is somewhat the younger, gives relief. Goneril's are the guiding mind and the initiating will; she it is, who first counsels and instructs her sister, who first faces and dominates her father, and who first recognises her own equal in the iron will of the evil Edmund, loving him and despising her own husband, so weak in his goodness, strives with her sister for the loved one, finally slaying her sister and immediately afterwards, herself. Regan has here and there a fugitive moment, not of piety, but of hesitation and almost of suggestion, and shows herself to be the less strong, just because she always allows herself to be led by the other. Each of them, although both are thus powerfully individuated, express the same force of egoism without scruples, untamed and extreme in its boundlessness. Their personalities are concentrated, felt and expressed, with the whole-hearted hatred of an expert. Yet we come to think that in this tragedy the inspiration of love--of immense love--is equal to or greater than the inspiration of hate. Perhaps intensity of hatred, making more intense the attraction of goodness, helped to create the figure of Cordelia, which is not a symbol or allegory of abstract goodness, but is all compact of goodness, of a need for purity, for tenderness, for adoration, which has here thrown its real and unreal appearance, an appearance which has poetical reality. Cordelia is goodness itself in its original well-spring, limpid and shining as it gushes forth: she represents moral beauty and is therefore both courageous and hesitating, modest and dignified, ready to disdain contests, where they are of no avail, but also ready to fight bravely, when to do so is of service. Hers is a true and complete goodness, not simply softness, mildness and indulgence. Words have been so misused for purposes of deceit that she has almost abandoned that inadequate means of communication: she is silent, when speech would be vain or would set her truthfulness on the same level as the lies of others. But since she has clear knowledge and a fine sense of her own self and its contrary, she does not allow herself to be confused or enticed by false splendours. _"I know you what you are,"_ she says, looking her sisters in the eyes, as she takes leave of them. And since goodness is also sympathetic intelligence, she understands, pardons and lovingly assists her old father, so unjust and so wanting in understanding toward herself. And since goodness cannot adopt the form of blind passion, even in the act of defence and offence, and even when it refuses to tolerate evil, is forced to bow to the law of severe resignation, which governs the world, and thus