“Unhousel’d, disappointed, unaneal’d: _No reckoning made_, but sent to my account _With all my imperfections on my head_.”
I have always thought this one of the sublimest and most terrible reaches of our author’s genius. All earthly misfortunes, regarded in their temporary consequences are, of course, unworthy to be placed in comparison with the misfortune of the immortal disembodied soul. The wreck of old Lear’s mind, the agonizing fall of Othello from bliss, the banishment and murder of Coriolanus, the stern fate of the sweet Juliet and her tender Romeo—all fall short of the horror of this spectral lamentation, coming up from the central caves of the earth, or the yet more unimaginable caverns of hell itself, and deploring in the “dead waste and middle of the night,” the vast, dire and unnameable wo it suffers from its unreflecting manner of living while yet a mortal tenant of the globe, and when the means of _making its reckoning_ were yet within its power, and had been so unwisely neglected. Had this unhappy creature been a thinking and pious person, the sudden blow would not have found it unprepared. It would not have been wasting the precious hours of age in the _blossoms of its sin_. It would not have deferred the imperative duty of making its peace with the creator, and of endeavoring, (_before_ the condemnation “to fast in fire”) to purify itself from earthliness—from the enervating and selfish tendencies of luxury and royal power, and from the soils and weaknesses of youthful passions, uncurbed, and the follies—perhaps we may also with justice term them “foul crimes”—which all mortals commit in a greater or less degree.
In these few words is a grave lesson to the men of the present living world. Many of the most prominent characters in history have felt, in time, the importance of the mighty truth which this “poor ghost” had neglected—and, by withdrawing from active life, as old age came on, and devoting themselves to reflection, to self-examination and self-purification, to thoughts of death and communion with their Maker, have endeavored to prepare themselves for the closing scene. Men require this process. We are all heated with the cares and passions of life, and cherish in our breasts flames which ought to be extinguished before we enter the presence of our Maker. Some abandon themselves to such unworthy wishes, to such mean, selfish and ridiculous opinions and determinations, that the years of ordinary old age cannot be too long to enable us to regain our balance, and to recover (or if we have never had it, to acquire) the dignity of a moral being. What a picture is presented to the imagination by the thought of a _miser_ standing before the throne of God. How would a _profligate_ feel, restored, as he will be by death, to a true estimation of himself, on being thrust suddenly before the dread tribunal; or, what would be the sensations of an arrogant, presumptuous man, going through life with no thought but himself and his own greatness, on being, like the ghost of Hamlet, “cut off” even in the blossoms of his sins, _no reckoning made_, “but sent to his account” with all his imperfections on his head? What would be the feelings of any mere worldly man—one who had been a cruel persecutor and oppressor—who had taken the bread from the widow and orphan?