subtlest and most hostile theologians. On the ordinary hypothesis,
that Shakespeare was a man of genius, there is, then, nothing
impossible in his knowledge, while his wildly daring anachronisms
could have presented no temptation to a well-regulated scientific
intellect like that of Bacon. The Baconian hypothesis rests on the
incredulity with which dulness regards genius. We see the
phenomenon every day when stupid people talk about people of
ordinary cleverness, and 'wonder with a foolish face of praise.' As
Dr. Brandes remarks, when the Archbishop of Canterbury praises Henry
V. and his universal accomplishments, he says:

Which is a wonder, how his grace should glean it,
Since his addiction was to courses vain,
His companies unletter'd, rude, and shallow,
His hours fill'd up with riots, banquets, sports
AND NEVER NOTED IN HIM ANY STUDY,
Any retirement, any sequestration,
From open haunts and popularity.

Yet, as the Archbishop remarks (with doubtful orthodoxy), 'miracles
are ceased.'

Shakespeare in these lines describes, as only he could describe it,
the world's wonder which he himself was. Or, if Bacon wrote the
lines, then Bacon, unlike his advocates, was prepared to recognise
the possible existence of such a thing as genius. Incredulity on
this head could only arise in an age and in peoples where mediocrity
is almost universal. It is a democratic form of disbelief.

For the hypothesis, as we said, it is necessary to show that Bacon