Whence comes that air of severity, which we find not only in his portraits but in every page of his tragedies, even in those and in those parts of them, in which he fails to hit the mark, or appears to be tired, to have lost his way, and to be making efforts?
From this fact alone: that Corneille had an ideal, an ideal in which he believed, and to which he clung with all the strength of his soul, of which he never lost sight and which he always tended to realise in situations, rhythms, and words, seeking and finding his own intimate satisfaction, the incarnation of his ideal, in those brave and solemn scenes and sounds.
His contemporaries felt this, and it was for this reason that Racine wrote that above all, "what was peculiar to Corneille consisted of a certain force, a certain elevation, which astonishes and carries us away, and renders even his defects, if there be found some to reprove him for them, more estimable than the virtues of others"; and La Bruyère also summed it up in the phrase that "what Corneille possessed of most eminent was his soul, which was sublime."
The most recent interpreters have found Corneille's ideal to reside in will for its own sake, the "pure will," superior or anterior to good and evil, in the energy of the will as such, which does not pay attention to particular ends. Thus the false conception of him as animated with the ideal of moral duty or with that of the triumph of duty over the passions has been eliminated, and agreement has been reached, not only with the reality of the tragedies, but also with what Corneille himself laid down in his _Discours_ as to the dramatic personage. Such a personage may indeed be plunged in all sorts of crimes, like Cleopatra in the _Rodogune,_ but in the words of the author, "all his actions are accompanied with so lofty a greatness of soul that we admire the source whence his actions flow, while we detest those actions themselves."
On the other hand, the concept of the pure will runs some risk of being perverted at the hands of those who proceed to interpret it by identification with that other "will for power" of Nietzsche, who understood the French poet in this hyperbolical manner and referred to him with fervent admiration on account of this fancy of his. The ideal of the will for power has an altogether modern origin, in the protoromantic and romantic superman, in over-excited and abstract individualism. It did not exist at the time of Corneille, or in the heart of the poet, who was very healthy and simple. The figures of Corneille's tragedies must be looked at through coloured and deforming glasses, as supplied by fashionable literature, in order to see in them such attitudes and gestures.