Courtship, and Mightily at a loss for a Simile! But _Osmin_ is in a
wonderful Passion. And truly I think his Wits, are in some danger, as well
as his Patience. You shall hear.
_What are Wracks, and, Whips, and Wheels to this;
Are they not soothing softness, sinking Ease,
And wasting Air to this?_
_Sinking Ease, and Wasting Air_, I confess are strange comforts; This
Comparison is somewhat oddly equip'd, but Lovers like sick People may say
what they please! _Almeria_ takes this Speech for a Pattern, and suits it
exactly in her return.
_O I am struck, thy words are Bolts of Ice?
Which shot into my Breast now melt and chill me._
_Bolts of Ice?_ Yes most certainly! For the Cold is struck up into her
Head, as you may perceive by what follows.
_I chatter, shake, and faint with thrilling Fears._
By the way 'tis a mighty wonder to hear a Woman Chatter! But there is no
jesting, for the Lady is very bad. She won't be held up by any Means, but
Crys out:
----_lower yet, down down_;
One would think she was learning a Spanel to _Sett_. But there's something
behind.
----_no more we'll lift our Eyes,
But prone and dumb, Rot the firm Face of Earth,
With Rivers of incessant scalding Rain._
These Figures are some of them as stiff as Statues, and put me in mind of
_Sylvesters Dubartas_.
_Now when the Winters keener breath began
To Crystallize, the Baltick Ocean,
To glaze the Lakes, to bridle up the Floods,
And periwig with Snow the bald pate woods._
I take it, the other Verses are somewhat of Kin to These, and shall leave
them to Mr. _Dryden's_ Reflection.[62] But then as for _Soothing Softness,
Sinking Ease, Wasting Air, thrilling Fears, and incessant scalding Rain_;
It puts me to another stand. For to talk a little in the way of the
_Stage_. This Litter of _Epithetes_ makes the _Poem_ look like a Bitch
overstock'd with Puppies, and sucks the Sence almost to skin and Bone. But
all this may pass in a _Playhouse_: False Rhetorick and false Jewells, do
well together. To return to _Euripides_. _Cassandra_ in reporting the
Misfortunes of the _Greeks_ stops at the Adulteries of _Clytemnestra_ and
_Ægiala_ And gives this handsome reason for making a Halt.
[Greek: Sigan ameinon taischra, mêde mousa moi][63]
[Greek: Genoit aoidos hêtis hymnêsei kaka.]
_Foul Things are best unsaid, I am for no Muse,
That loves to flourish on Debauchery._
Some Things are dangerous in report, as well as practise, and many times a
Disease in the Description. This _Euripides_ was aware of and manag'd
accordingly, and was remarkably regular both in stile, and Manners. How
wretchedly do we fall short of the Decencies of Heathenism! There's nothing
more ridiculous than Modesty on our _Stage_.[64] 'Tis counted an ill bred
Quality, and almost sham'd out of Use. One would think Mankind were not the
same, that Reason was to be read Backward, and Vertue and Vice had changed
Place.[65]
What then? Must Life be huddled over, Nature left imperfect, and the Humour
of the Town not shown? And pray where lies the Grievance of all This? Must
we relate whatever is done, and is every Thing fit for Representation? is a
Man that has the Plague proper to make a Sight of? And must he needs come
Abroad when he breaths Infection, and leaves the _Tokens_ upon the Company?
What then must we know nothing? Look you! All Experiments are not worth the
making. 'Tis much better to be ignorant of a Disease then to catch it. Who
would wound himself for Information about Pain, or smell a Stench for the
sake of the Discovery? But I shall have occasion to encounter this
Objection afterwards,[66] and therefore shall dismiss it at present.
The _Play-house_ at _Athens_ has been hitherto in Order, but are there no
Instances to the contrary? Do's not _Aristophanes_ take great Liberties and
make Women speak extraordinary Sentences? He do's so. But his Precedent
signifies nothing in the case. For
_1st._ We have both the Reason of the Thing, and all the Advantage of
Authority on the other side. We have the Practise and Opinion of Men of
much greater Sence, and Learning then Himself. The best Philosophers and
Poets, Criticks and Orators, both Greek and Latin, both Antient and Modern,
give the Cause against him. But _Aristophanes_ his own _Plays_ are
sufficient to ruin his Authority. For
_1st_, He discovers himself a downright Atheist. This Charge will be easily
Made good against him by Comparing his _Nubes_ with his other _Plays_. The
Design of his _Nubes_ was to expose _Socrates_, and make a Town jest of
him. Now this Philosopher was not only a Person of great Sence and Probity,
but was likewise suppos'd to refine upon the Heathen Theology, to throw off
the Fabulous part of it, and to endeavour to bring it back to the Standard
of Natural Religion. And therefore _Justin Martyr_ and some others of the
_Fathers_, look'd on him as a Person of no Pagan Belief, and thought he
suffer'd for the Unity of the God-Head. This Man _Aristophanes_ makes fine
sport with as he fancies: He puts him in a Fools Coat, and then points at
him. He makes _Socrates_ instruct his Disciple _Strepsiades_ in a new
Religion, and tell him that _he did not own the Gods in the vulgar Notion_.
He brings him in elswhere affirming that the _Clouds are the only
Deities_.[67] Which is the same Lash which _Juvenal_ gives the _Jews_,
because they worship'd but one single Soveraign Being.
_Nil præter Nubes & Coeli numen adorant._[68]
_Socrates_ goes on with his Lecture of Divinity and declares very roundly
that there is no such thing as _Jupiter_.[69] Afterwards he advances
farther, and endeavours to get _Strepsiades_ under Articles to acknowledge
no other Gods, but _Chaos_, the _Clouds_, and the _Tongue_.[70] At last the
_Poet_ brings the Philosopher to publick Pennance for his Singularities. He
sets fire to his _School_ for teaching Young People (as he pretends) to
dispute against Law and Justice; for advancing Atheistick Notions, and
burlesquing the Religion of the Country.[71]
That _Socrates_ was no Atheist is clear from Instances enough. To mention
but one. The Confidence he had in his _Dæmon_, or _Genius_ by which he
governed his Affairs puts it beyond all dispute.[72] However 'tis plain
_Aristophanes_ was not of his Religion. The _Comedian_ was by no means for
correcting the Common Perswasion. So that he must either be an Orthodox
Heathen or nothing at all. Let us see then with what Respect he treats the
Receiv'd _Divinities_. This _Play_, where one would not expect it,
discovers somewhat of his Devotion. In the beginning of it _Phidippides_,
who was a sort or _New-Market_ Spark, swears by _Jocky Neptune_,[73] that
he had a strange Kindness for his Father _Strepsiades_. upon this the old
Man replies; _No Jocky, if you love me; that Deity has almost undone me_.
This was making somewhat bold with _Neptune_ who was _Jupiters_ Brother,
_Soveraign_ of a whole _Element_, and had no less than the Third Share of
the Universe! Certainly _Aristophanes_ had no Venture at Sea, or else must
think the _Trident_ signified but very little. But this is meer Ceremony to
what follows. In his first _Play_ _Plutus_ pretends he had a mind to oblige
only Men of Probity, but _Jupiter_ had made him blind on purpose that he
might not distinguish Honest men from Knaves: For to be plain _Jupiter_ had
a Pique against Good people. Towards the end of this _Comedy Mercury_ is
abused by _Cario_,[74] and acts a ridiculous, and lessening part himself.
Afterwards he complains heavily that since _Plutus_ was cured of his
Blindness, the business of Sacrifing fell off, and the Gods were ready to
starve. This _Mercury_ has the same ill Usage with the _Poets_ Knaves,
Informers, and Lewd Women; From all this stuff put together, his meaning is
pretty plain, _viz._ That Religion was no better than an Imposture
supported by Art, and Ignorance: And that when Men's Understandings were
awake, and their Eyes a little open, they would have more discretion than
to be at any expence about the Gods.
This I take to be part of the Moral of his Fable. If we look farther into
him we shall see more of his Mind. His _Ranæ_ makes Merry with the Heathen
Scheme of Heaven and Hell. Here _Charon_ and the _Stygian Frogs_ are
brought in Comically enough. And that you may understand his opinion more
perfectly we are told, that He that Bilks his _Catamite_ after a
_Sodomitical_ Abuse, is thrown into the Common shore of _Hades_. And what
Company do you think he is lodg'd with? Why with those who Perjure
themselves, with those who Kick their Fathers and Mothers? It seems in the
_Poets_ Justice a Man might as good be false to his Oath, as to his
Lewdness.[75] To disappoint the _Stews_, is every jot as great a Crime; as
to fly in the Face of Nature, and outrage our Parents. His Quartering his
Malefactors thus critically, was without question on purpose to Banter the
perswasion of future Punishment. In the same _Play_ _Xanthias_ bids _Æacus_
answer him by _Jove_, [Greek: Hos hêmin estin homomastigias]. This little
Scoundrel of a Slave has the Manners to make _Jupiters_ Quality no better
than his own. To go on with him: In his _Aves_ he speaks out to purpose.
Here _Pisthetærus_ tells _Epops_ that if the _Birds_ would build a Castle
in the Air, they might intercept the Fumes of the Sacrifices, and starve
the Gods unless they would come too, and be Tributary. It seems the _Birds_
had very good Pretences to execute this project; for they were ancienter
than _Jupiter_ and _Saturn_, and Govern'd before the Gods. And to speak
truth were more capable of the Function. Their Adviser goes on to inform
them,[76] that after they had built their pensile City, and fortifyed the
Air, their next business was to demand their ancient Soveragnity: If
_Jupiter_ refused to quit, they were to declare a Holy War against Him, and
the rest of the Confederate Gods, and to cut off the Communication between
Heaven and Earth. _Pisthæterus_[77] grows very warm in his new Interest,
and swears by _Jove_ that Men ought to Sacrifice to the _Birds_, and not to
_Jupiter_. And if things came to a Rupture, and _Jupiter_ grew Troublesome,
he undertakes[78] to send a Detachement of Eagles against Him; with Orders
to storm his Palace with Flambeaux, and fire it about his Ears. At last to
prevent the Calamities of a War, _Hercules_ proposes an Accomodation,[79]
and is willing _Jupiter_ should Resign. _Neptune_ calls him a Block-head
for his pains, because he was Heir at _Law_, and after _Jupiters_ Decease
was of Course to succeed in his Dominions: Once more, and I have done: In
_Eirene_, _Trygæus_ speaks in a menacing way.[80] That unless _Jupiter_
gave him Satisfaction in his business, he would inform against Him as a
disaffected Person, and a betrayer of the Liberties of _Greece_.[81] I
might add many other Instances, and some more Scandalous than any I have
mentioned; But these are sufficient to shew the Authors Sentiment: And is
it any wonder an Atheist should misbehave himself in point of Modesty? What
can we expect less from those who laugh at the Being of a God, at the
Doctrines of Providence, and the Distinctions of Good and Evil? A
_Sceptick_ has no notion of Conscience, no Relish for Virtue, nor is under
any Moral restraints from Hope or Fear. Such a one has nothing to do but to
consult his Ease, and gratifie his Vanity, and fill his Pocket. But how
these Ends are compassed, he has no squeamishness, or Scruples about it.
'Tis true when the Methods of Lewdness will Take, they are generally most
agreeable. This way suits their Talent, and screens their practise, and
obliges their Malice. For nothing is a greater Eye-sore to these Men, then
Virtue and Regularity. What a pleasure is it then to be admired for
Mischeif, to be reveng'd on Religion, and to see Vice prosper and improve
under our Hands! To return: Beside _Aristophanes_ Atheisme, I have a Second
objection to his Authority, and that is want of Judgment. If we examine his
_Plays_ we shall find his Characters improper, or ununiform; either wrong
at first, or unsteady in the Right. For the purpose. In his _Nubes. A. 3.
S. 3. p. 146. 150_. He puts dirty expressions in the Mouth of his Man of
Probity, makes him declaim vitiously against Vice, and Corrects scurrility
with Impudence; Now what can be more idle and senceless, than such Conduct
as this? Epecially when this _Justus_ as he calls him had told them in the
beginning of his speech, that People used to be well slash'd for such
Fooling, when Government and Discipline were in their due Force. The
_Chorus_ of his _Ranæ_ slides[82] into the same Inconsistency of Precept,
and Practise. Farther, in the Progress of this _Play_; _Æschylus_ falls a
rallying contrary to his Humour, and jests away his own Arguments at a very
unseasonable Juncture, when he was disputing for no less prize than the
Laureatship. This _Tragedian_ after he had play'd a little with the Story
of _Bellerophon_,[83] goes on in the same strain; And charges _Euripides_
that he had furnish'd all sorts of People with Sawciness and Prattle. The
_Schools_ and _Academies_ were spoil'd by this means; So that the Boys were
often whip'd, and the Boatswains drubb'd, for their Chattering.[84] These
Comical Levities come with an ill Grace from _Æschylus_. His Character was
quite different both in Reality, and in the _Play_ before us. He is all
along represented as a Person of a serious Temper, of a reserv'd Loftiness,
Cholerick, and tender of his Honour to an Excess, and almost in a rage at
the Affront of a Rival, and being forc'd to enter the Lists with
_Euripides_. The case standing thus, neither the Man, nor the Business,
would admit of Drolling. Another Instance of his want of Conduct we have in
his _Concionatores_. Here _Blepyrus_ and some others of his Legislative
Assembly, talk at a very dirty insipid rate. The Lowest of the _Mob_, can
hardly jest with less Wit, and more Lewdness. And to make their Discourse
more remarkable; These douty Members were just going to the _House_, and
had their Heads full of the Good of the Nation, when they entertain'd
themselves thus decently[85]. And are these little Buffoons fit to consult
_de Arduis Regni, &c._ to give Authority to Law, and Rules for publick
Life? Do's Ribaldry and Nonsence become the Dignity of their Station, and
the Solemnity of their Office? To make his _Parliament-Men_ play the Fool
thus egregiously, must needs have a great deal of Decorum, and State-Policy
in the Contrivance; And is just as wise as if a _Painter_ should have Drawn
them in the Habit of _Jack-Puddings_, and _Merry-Andrews_. But
_Aristophanes_ has still higher Flights of Absurdity. He won't so much as
spare the Gods but makes them act these little Parts of Clownishness and
Infamy. _Bacchus_ and _Hercules_ in his _Ranæ_ are forced to talk Smut and
rally like _Link-boys_, and do almost all the Tricks of _Bartholomew-Fair_.
To mention something that will bear the quoting. _Bacchus_ enquires of
_Hercules_ the readiest way to _Hades_, or the other World. He bids him
either Hang, or Poyson himself, and he can't miss the Road. This is
_Hercules's_ Humour to a Tittle! And represents him as much to the Life, as
an _Ape_ would do the _Grand Signior_ at a publick Audience! This with a
short Sentence or two of Lewdness,[86] is the hardest of _Hercules_ his
Usage: And 'tis well he escaped so; for _Bacchus_ is treated much worse. He
appears under the disadvantages of a Clownish Debauchee, and a Coward. And
is terribly afraid of a _Spectre_.[87] When he comes before _Æacus_, this
Judge is very rough with him; and tries his pretences to a Deity by
Bastinado: _Bacchus_ howls in the drubbing and had almost spoil'd all.[88]
Now do's this paultry Behaviour agree with the Heathen Theology, with the
Common Opinion concerning _Bacchus_ and _Hercules_? Do's a _Blew-Cap_ and a
_Ladle_, become the Sons of _Jupiter_ and the Objects of Religious Worship?
Those who at the lowest, were counted the Conquerors of the World, and more
than Men both by Birth and Enterprize? _Sophocles_ and _Euripides_ make
these two Persons manage at a quite different rate of Decency. 'Tis no
defence to say _Aristophanes_ wrot Comedy, and so was obliged to make his
Scenes more diverting. This excuse I say is defective; for a Comedian ought
to imitate Life and Probability, no less than a Tragedian. To Metomorphose
_Characters_, and present Contradictions to Common Belief, is to write,
_Farce_ instead of _Plays_. Such Comedians like _Thespis_ ought to have a
travelling _Stage_, and take the Air with _Porcupines_ and _Dromedaryes_.
If 'tis said that Gravity and greatness do's not suit the Complection and
Entertainment of Comedy. To this I answer, that therefore the _Persons_
should be chosen accordingly. They should have nothing in their known
Humour, and Condition too Noble, and solemn for Trifling. 'Tis _Horaces_
advice.
_Aut famam sequere, aut convenientia finge Scriptor._ De. Art. Poet.
Let us remember that Operations always resemble the Nature from whence they
flow. Great Persons should therefore have a correspondent Behaviour
assign'd them. To make _Beings_ much Superior to the Biggest of Mankind,
talk below the Least, is absurd and ridiculous. This _Aristophanes_ seems
sensible of in his defence of _Æschylus_. Here _Euripides_ objects to
_Æschylus_,[89] that he was too rumbling, noisy, and bombastick, over
affecting that which _Horace_ calls
_Ampulla, & sesquipedalia Verba._
To this _Æschylus_ Answers, that the Thoughts, and Designs of _Heroes_
must be deliver'd in Expressions proportioned to their Greatness. It being
likely that the Demi-Gods spoke up to their Dignity and Stature: And as
they were distinguish'd by the richness of their Habit, so they had a more
Magnificent Language than other Mortals. To this _Euripides_ replys
nothing; from whence you may conclude the _Poet_ thought the Apology not
unreasonable. In short _Aristophanes_ had Sense but he does not always use
it. He is not equal, and uniforme. Sometimes you have him flat and foolish
a good while together. And where he has Spirit, 'tis oftentimes lavished
away to little purpose.[90] His Buffoonery is commonly too strong for his
Judgment. This makes him let fly his jests without regard to Person or
occasion: And thus by Springing the _Game_ too soon, the Diversion is lost.
I could make several other Material Objections against the Conduct of his
_Plays_; But this being not necessary I shall observe in the
_3d._ Place. That notwithstanding the scandalous Liberty for which
_Aristophanes_ is so remarkable; yet in his Lucid Intervalls, when Sence
and Sobriety return upon him, he pronounces against his own Practise. In
the contest between _Æschylus_ and _Euripides_, _Bacchus_ is made the
Umpire of the Controversie. _Æschylus_ begins with a Question,[91] and asks
_Euripides_ what 'tis which makes a _Poet_ admired? He answers. 'Tis for
the address of his Conduct, and the handsome Turns of Morality in his
Poems. 'Tis because his performance has a tendency to form the Audience to
Virtue, and Improvement, _Æschylus_ demands of him farther; But suppose you
debauched the Age, and made an Honest and a brave People Lewd, and good for
nothing, what do you deserve then? Here _Bacchus_ interposes, and crys out,
what does he deserve? A Halter! pray don't ask so plain a question. And
afterwards we are told, that _Poets_ are valuable only for describing
Things useful, in Life and Religion, for polishing Inventions, and setting
off great Examples with Lustre, and Advantage.[92] In the progress of the
Dispute, _Æschylus_ taxes _Euripides_ with being too uncautious in his
Representations; And tells him that Poets ought to conceal that which is
vicious in Story; And entertain with nothing but Virtue, and Sobriety: He
goes on reprimanding _Euripides_ for his Dramatick incests, Strumpets, and
Amours: And as for himself, to his best remembrance, He never brought any
Love-Intrigues upon the Stage.[93]
This is very significant expostulation: and contains very good Rules for
the Trial of the _Muses_: But if the English _Stage_, should be obliged to
this Test; _Aristophanes_ must set fire to it, and that with much more
reason than to _Socrates_ his _School_. Now that _Æschylus_ spoke
_Aristophanes_'s Sense is pretty plain: For first; As to the Business of
Love, _Aristophanes_ always declines it; He never patches up a _Play_ with
_Courtship_, and _Whining_, tho' he wrote nothing but _Comedy_. In the next
place the _Chorus_ which is usually the _Poets_ Interpreter, speaks
honourably of _Æschylus_ even to a Preference;[94] And at last Judge
_Bacchus_ gives Sentence for him.
Thus we see _Aristophanes_ Confutes his own Lewdness, and comes in Evidence
against himself. This with the other two Exceptions I have made good
against him, are sufficient to take off the Force of the _Precedent_, and
make him an insignificant Authority.
To what I have observ'd from the _Stage_ of the Antients, I could add the
Authorities of _Aristotle_, and _Quintilian_, both extraordinary Persons,
but I shall reserve their Testimony till Afterwards.
To come Home, and near our own Times: The English Theatre from Queen
_Elizabeth_ to King _Charles_ II. will afford us something not
inconsiderable to our purpose.
As for _Shakespear_, he is too guilty to make an Evidence: But I think he
gains not much by his Misbehaviour; He has commonly _Plautus's Fate_, where
there is most Smut, there is least Sense.
_Ben. Johnson_ is much more reserv'd in his _Plays_, and declares plainly
for Modesty in his _Discoveries_, some of his Words are these.
A just Writer whom he calls a _True Artificer_, will avoid _Obscene_ and
_Effeminate Phrase. Where Manners and Fashions are Corrupted, Language is
so too.[95] The excess of Feasts and Apparel, are the Notes of A Sick
State, and the Wantonness of Language of a sick Mind_.[96] A little after
he returns to the Argument, and applies his Reasoning more particularly to
the Stage. _Poetry_, (says he) _and Picture, both behold Pleasure, and
profit, as their common Object, but should abstain from all base Pleasures,
least they should wholly Err from their End; And while they seek to better
Men's Minds, Destroy their Manners, Insolent and obscene Speeches, and
Jests upon the best Men, are most likely to excite Laughter. But this is
truly leaping from the Stage to the Tumbrill again, reducing all Wit to the
Original Dung-Cart_.[97] More might be cited to this purpose, but that may
serve for an other Occasion: In the mean time I shall go on to _Beaumont_
and _Fletcher_.
_Fletchers Faithfull Shepheardess_ is remarkably Moral, and a sort of
Exhortation to Chastity. This _Play_ met with ill Judges, 'twas Hiss'd
before half _Acted_, and seems to have suffer'd on the account of its
Innocence.[98] Soon after _Ben. Johnson_ and _Beaumont_ appear and justifie
the Author in a Copy of Verses. And as _Beaumont_ commends Modesty in
_Fletcher_, so he is commended himself by Mr. _Earl_ for the same
Quality.[99]
_Such Passions, Such Expressions meet my Eye,
Such Wit untainted with Obscenity._
And as I remember _Jasper Main_ has some stroaks to the same purpose.[100]
_Fletcher_ is still more full for the Cause. Indeed nothing can be more
express. He delivers himself by way of _Prologue_; where the _Poet_ speaks
in his own Person. The _Prologue_ to the _Woman-Hater_, very frankly lets
the Audience know what they are to expect. _If there be any amongst you,
(says he) that come to hear Lascivious Scenes, let them depart; For I do
pronounce this, to the utter discomfort of all two-penny Gallery Men, you
shall no Bawdry in it._ We find in those days Smut was the expectation of a
Coarse Palate, and relish'd by none but two-penny Customers. In the
_Knight_ of the _Burning Pestle_, part of the _Prologue_ runs thus. _They
were banish'd the Theatre at_ Athens, _and from_ Rome _hiss'd, that brought
Parasites on the Stage with Apish Actions, or Fools with uncivil Habits, or
Courtezans with immodest words_. Afterwards _Prologue_, who represents a
Person, gives us more to the same purpose.