Gods [Greek: Kakoi], and Libells their Administration.[193] This Officer we
must understand was left upon a Solitary Island, ill used by his Friends,
and harrass'd with Poverty and Ulcers, for Ten years together. These, under
the Ignorance of Paganism, were trying Circumstances, and take off somewhat
of the Malignity of the Complaint. Afterwards He seems to repent,[194] and
declares his Assurance that the Gods will do Justice, and prays frequently
to them. The Conclusion of this Play is remarkably Moral. Here _Hercules_
appears in _Machine_; aquaints _Philoctetes_ with his own glorious
Condition; That his Happiness was the Reward of Virtue, and the Purchase of
Merit. He charges him to pay a due regard to Religion; For Piety would
recommend him to _Jupiter_ more than any other Qualification. It went into
the other World with People and they found their Account in't both Living
and Dead.[195]
Upon the whole; The _Plays_ of _Æschylus_ and _Sophocles_ are formed upon
Models of Virtue: They joyn Innocence with Pleasure, and design the
Improvement, of the _Audience_.
In _Euripides's Bacchæ, Pentheus_ is pull'd in pieces for using _Bacchus_
with Disrespect. And the _Chorus_ observes that God never fails to punish
Impiety, and Contempt of Religion.[196] _Polyphemus_ blusters
Atheistically, and pretends to be as great as _Jupiter_: But then his Eye
is burnt out in the fifth Act.[197] And the _Chorus_ in _Heraclidæ_ affirm
it next to Madness not to worship the Gods. I grant he has some profane
Passages stand uncorrected, and what wonder is it to see a _Pagan_
Miscarry? _Seneca_, as he was inferiour in Judgment to the _Greeks_, so he
is more frequent, and uncautious, in his Flights of extravagance. His
Hero's and Heroines, are excessively bold with the Superior Beings. They
rave to Distraction, and he does not often call them to an account for't.
'Tis true _Ajax Oileus_ is made an Example for Blaspheming in a Storm. He
is first struck with Thunder, and then carried to the Bottom.[198] The
Modern _Poets_, proceed upon the Liberties of _Seneca_, Their Madmen are
very seldom reckon'd with. They are profane without Censure, and defie the
_Living God_ with success. Nay, in some respect they exceed even _Seneca_
himself. He flies out only under Impatience; And never falls into these
Fits without Torture, and hard Usage. But the _English Stage_ are
unprovok'd in their Irreligion, and Blaspheme for their Pleasure. But
supposing the _Theatres_ of _Rome_, and _Athens_ as bad as possible, what
Defence is all This? Can we argue from _Heathenism_ to _Christianity_? How
can the _practise_ be the same, where the _Rule_ is so very different? Have
we not a clearer Light to direct us, and greater Punishments to make us
afraid. Is there no Distinction between Truth and Fiction, between Majesty
and a Pageant? Must God be treated like an Idol, and the _Scriptures_
banter'd like _Homers Elysium_, and _Hesiods Theogonia_? Are these the
Returns we make Him for his Supernatural Assistance? For the more perfect
Discovery of Himself, the stooping of his Greatness, and the Wonders of his
Love. Can't we refuse the Happiness without affronting the Offer? Must we
add Contempt to Disobedience, and Out-rage to Ingratitude? Is there no
Diversion without Insulting the God that made us, the Goodness that would
save us, and the Power that can damn us? Let us not flatter our selves,
_Words_ won't go for Nothing. Profaness is a most Provoking Contempt, and a
Crime of the deepest dye. To break through the Laws of a Kingdom is bad
enough; But to make _Ballads_ upon the _Statute-Book_, and a Jest of
Authority, is much worse. Atheists may fancy what they please, but God will
_Arise and Maintain his own Cause_, and Vindicate his Honour in due time.
To conclude. Profaness tho' never so well corrected is not to be endured.
It ought to be Banish'd without _Proviso_, or Limitation. No pretence of
_Character_ or Punishment, can excuse it; or any _Stage-Discipline_ make it
tolerable. 'Tis grating to _Christian_ Ears, dishonourable to the Majesty
of God, and dangerous in the Example. And in a Word, It tends to no point,
unless it be to wear off the horrour of the Practise, to weaken the force
of Conscience, and teach the Language of the Damn'd.
CHAP. III.
_The Clergy abused by the_ Stage.
The Satyr of the _Stage_ upon the _Clergy_ is extreamly Particular. In
other cases, They level at a single Mark, and confine themselves to
Persons. But here their Buffoonry takes an unusual Compass; They shoot
Chain'd-shot, and strike at Universals. They play upon the _Character_, and
endeavour to expose not only the Men, but the Business. 'Tis true, the
Clergy are no small Rub in the _Poets_ way. 'Tis by their Ministrations
that Religion is perpetuated, the other World Refresh'd, and the Interest
of Virtue kept up. Vice will never have an unlimited Range, nor Conscience
be totally subdued, as long as People are so easy as to be Priest-ridden!
As long as these Men are look'd on as the Messengers of Heaven, and the
Supports of Government, and enjoy their old Pretentions in Credit and
Authority; as long as this Grievance continues, the _Stage_ must decline of
Course, and Atheism give Ground, and Lewdness lie under Censure, and
Discouragment. Therefore that Liberty may not be embarrass'd, nor
Principles make Head against Pleasure, the _Clergy_ must be attack'd, and
rendred Ridiculous.
To represent a Person fairly and without disservice to his Reputation, two
Things are to be observ'd. First He must not be ill used by others: Nor
Secondly be made to Play the Fool Himself. This latter way of Abuse is
rather the worst, because here a Man is a sort of _Felo de se_; and appears
Ridiculous by his own fault. The Contradiction of both these Methods is
practised by the _Stage_. To make sure work on't, they leave no stone
unturn'd, The whole _Common place_ of Rudeness is run through. They strain
their Invention and their Malice: And overlook nothing in ill Nature, or
ill Manners, to gain their point.
To give some Instances of their Civility! In the _Spanish Fryer, Dominick_
is made a Pimp for _Lorenzo_;[199] He is call'd _a parcel of Holy Guts and
Garbage_, and said _to have room in his Belly for his Church steeple_.
_Dominick_ has a great many of these Compliments bestow'd upon him. And to
make the Railing more effectual, you have a general stroke or two upon the
Profession. Would you know what are the _Infallible Church Remedies_. Why
'tis to _Lie Impudently_, and _Swear Devoutly_.[200] A little before this
_Dominick_ Counterfits himself sick, retires, and leaves _Lorenzo_ and
_Elvira_ together; And then the Remark upon the Intrigue follows. 'You see
Madam (says _Lorenzo_)[201] 'tis Interest governs all the World. He
Preaches against Sin, why? Because he gets by't: He holds his Tongue; why?
because so much more is bidden for his Silence. 'Tis but giving a Man his
Price, and Principles of _Church_ are bought off as easily as they are in
_State_: No man will be a Rogue for nothing; but Compensation must be made,
so much Gold for so much Honesty; and then a Church-man will break the
Rules of Chess. For the Black Bishop, will skip into the White, and the
White into the Black, without Considering whether the remove be Lawful.
At last _Dominick_ is discover'd to the Company, makes a dishonourable
_Exit_, and is push'd off the _Stage_ by the Rabble. This is great Justice!
The Poet takes care to make him first a Knave, and then an Example: But his
hand is not even. For Lewd _Lorenzo_ comes off with _Flying Colours_. 'Tis
not the Fault which is corrected but the Priest. The Authors Discipline is
seldom without a Biass. He commonly gives the _Laity_ the Pleasure of an
ill Action, and the _Clergy_ the Punishment.
To proceed. _Horner_ in his general Remarks upon Men, delivers it as a sort
of Maxim, _that your Church-man is the greatest Atheist_. In this Play
_Harcourt_ puts on the Habit of a Divine.[202] _Alithea_ does not think him
what he appears; but _Sparkish_ who could not see so far, endeavours to
divert her Suspicion. _I tell you (says he) this is Ned_ Harcourt _of_
Cambridge, _you see he has a sneaking Colledge look_.[203] Afterwards his
Character is sufficiently abused by _Sparkish_ and _Lucy_; but not so much
as by Himself.[204] He tells you in an _Aside_ _he must suit his Stile to
his Coat_. Upon this wise Recollection, He talks like a servile,
impertinent Fop,
In the _Orphan_, The Young Soldier _Chamont_ calls the Chaplain Sr.
_Gravity_, and treats him with the Language of _Thee_, and _Thou_. The
Chaplain instead of returning the Contempt; Flatters _Chamont_ in his
Folly, and pays a Respect to his Pride. The Cavalier encouraged I suppose
by this Sneaking, proceeds to all the Excesses of Rudeness,
----_is there not one
Of all thy Tribe that's Honest in your School?
The Pride of your Superiours makes ye Slaves:
Ye all live Loathsome, Sneaking, Servile lives:
Not free enough to Practise generous Truth,
'Tho ye pretend to teach it to the World._[205]
After a little Pause for Breath, the Railing improves.
_If thou wouldst have me not contemn thy Office,
And Character, think all thy Brethren Knaves,
Thy Trade a Cheat, and thou its worst Professour
Inform me; for I tell thee Priest I'le know._[206]
The Bottom of the Page is down-right Porters Rhetorick.
_Art thou then
So far concern'd in't?----
Curse on that formal steady Villains Face!
Just so do all Bawds look; Nay Bawds they say;
Can Pray upon Occasion; talk of Heaven;
Turn up their Gogling Eye-balls, rail at Vice;
Dissemble, Lye, and Preach like any Priest,
Art thou a Bawd?_[207]
The _Old Batchelour_ has a Throw at the _Dissenting Ministers_. The _Pimp
Setter_ provides their Habit for _Bellmour_ to Debauch _Lætitia_. The
Dialogue runs thus.
Bell. _And hast thou Provided Necessaries?_
Setter. _All, all Sir, the large Sanctified Hat, and the little precise
Band, with a Swingeing long Spiritual Cloak, to cover Carnal Knavery,--not
forgetting the black Patch which Tribulation_ Spintext _wears as I'm
inform'd upon one Eye, as a penal Mourning for the----Offences of his
Youth_ &c.[208]
_Barnaby_ calls another of that Character Mr. _Prig_, and _Fondlewife_
carrys on the Humour lewdly in _Play-house Cant_; And to hook the _Church_
of _England_ into the Abuse, he tacks a _Chaplain_ to the End of the
Description.[209]
_Lucy_ gives an other Proof of the _Poets_ good Will, but all little
Scurilities are not worth repeating.[210]
In the _Double Dealer_ the discourse between _Maskwell_ and _Saygrace_ is
very notable. _Maskwell_ had a design to cheat _Mellifont_ of his Mistress,
and engages the Chaplain in the Intrigue: There must be a _Levite_ in the
cafe; _For without one of them have a finger in't, no Plot publick, or
private, can expect to prosper_.[211]
To go on in the order of the _Play_.
_Maskwell_ calls out at _Saygraces door_, Mr. _Saygrace_ Mr. _Saygrace_.
The other answers, _Sweet sir I will but pen the last line of an Acrostick,
and be with you in the twingling of an Ejaculation, in the pronouncing of
an_ Amen. _&c._
Mask. _Nay good Mr._ Saygrace _do not prolong the time_, &c.
Saygrace. _You shall prevail, I would break off in the middle of a Sermon
to do you Pleasure._
Mask. _You could not do me a greater----except----the business in
hand----have you provided a Habit for Mellifont?_
Saygr. _I have_, &c.
Mask. _have you stich'd the Gownsleeve, that he may be puzled and wast time
in putting it on?_
Saygr. _I have; the Gown will not be indued without Perplexity._ There is a
little more profane, and abusive stuff behind, but let that pass.
The Author of _Don Sebastian_ strikes at the _Bishops_ through the sides of
the _Mufti_, and borrows the Name of the _Turk_, to make the _Christian_
ridiculous. He knows the transition from one Religion to the other is
natural, the Application easy, and the Audience but too well prepar'd. And
should they be at a loss he has elsewhere given them a _Key_ to understand
him.
_For Priests of all Religions are the same._[212]
However that the Sense may be perfectly intelligible, he makes the
Invective General, changes the Language, and rails in the stile of
Christendom.
_Benducar_ speaks,
----_Churchmen tho' they itch to govern all,
Are silly, woful, awkard Polititians,
They make lame Mischief tho' they mean it well._
So much the better, for 'tis a sign they are not beaten to the Trade. The
next Lines are an Illustration taken from a _Taylor_.
_Their Intrest is not finely drawn and hid,
But seams are coarsly bungled up and seen._[213]
This _Benducar_ was a rare Spokesman for a first _Minister_; And would have
fitted _John_ of _Leyden_ most exactly!
In the Fourth _Act_ the Mufti is _Depos'd_ and _Captain Tom_ reads him a
shrewd Lecture at parting. But let that pass:
To go on, _Mustapha_ threatens his great Patriark to put him to the Rack.
Now you shall hear what an answer of Fortitude and Discretion is made for
the _Mufti_.
Mufti. _I hope you will not be so barbarous to torture me. We may Preach
Suffering to others, but alas holy Flesh is too well pamper'd to endure
Martyrdom._[214] By the way, if flinching from _Suffering_ is a proof of
_Holy Flesh_, the _Poet_ is much a Saint in his Constitution, witness his
_Dedication_ of _King Arthur_.
In _Cleomenes, Cassandra_ rails against Religion at the Altar, and in the
midst of a publick Solemnity.
_Accurs'd be thou Grass-eating fodderd God!
Accurs'd thy Temple! more accurs'd thy Priests!_[215]
She goes on in a mighty Huff, and charges the Gods and Priesthood with
Confederacy, and Imposture, This Rant is very unlikely at _Alexandria_. No
People are more bigotted in their Superstition than the _Ægyptians_; Nor
any more resenting of such an Affront. This Satyr then must be strangely
out of Fashion, and probability. No matter for that; it may work by way of
Inference, and be serviceable at Home. And 'tis a handsom Compliment to
Libertines and Atheists.
We have much such another swaggering against Priests in _Oedipus_.
_Why seek I Truth from thee?
The smiles of Courtiers and the Harlots tears,
The Tradesmens Oaths, and Mourning of an Heir,
Are Truths to what Priests tell.
O why has Priesthood privilege to Lie,
And yet to be believ'd!_[216]
And since They are thus Lively, I have one word or two to say to the
_Play_.
When _Ægeon_ brought the News of King _Polybus_'s Death, _Oedipus_ was
wonderfully surpriz'd at the Relation.
_O all ye Powers is't possible? what, Dead!_[217]
And why not? was the Man invulnerable or immortal? Nothing of that: He was
only Fourscore and Ten years old, that was his main security. And if you
will believe the Poet he
_Fell like Autumn Fruit that mellow'd long,
Ev'n wondred at because he dropt no sooner._[218]
And which is more, _Oedipus_ must be acquainted with his Age, having spent
the greatest part of his time with him at _Corinth_. So that in short, the
pith of the Story lies in this Circumstance. A Prince of Ninety years was
dead, and one who was wondred at for dying no sooner. And now why so much
Exclamation upon this occasion? Why must all the _Powers_ in Being be
Summon'd in to make the News Credible? This _Posse_ of _Interjections_
would have been more seasonably raised if the Man had been alive; for that
by the Poets Confession had been much the stranger Thing. However _Oedipus_
is almost out of his Wits about the Matter, and is Urgent for an account of
Particulars.
_That so the Tempest of my joys may rise
By just degrees, and hit at last the Stars._[219]
This is an empty ill proportion'd Rant, and without warrant in Nature or
Antiquity. _Sophocles_ does not represent _Oedipus_. in such Raptures of
Extravagant surprize. In the next page there's another Flight about
_Polybus_ his Death somewhat like This. It begins with a _Noverint
Universi._ You would think _Oedipus_ was going to make a _Bond_.
_Know, be it known to the limits of the World_;
This is scarce Sence, be it known.
_Yet farther, let it pass yon dazling roof
The Mansion of the Gods, and strike them deaf
With Everlasting peals of Thundring joy._
This Fustian puts me in mind of a _Couplet_ of _Taylors_ the _Water_ Poet,
which for the Beauty of the Thought are not very unlike.
_What if A Humble Bee should chance to strike,
With the But-End of an Antartick Pole._
I grant Mr. _Dryden_ clears himself of this _Act_ in his _Vindication_ of
the _Duke_ of _Guise_. But then why did he let these crude Fancies pass
uncorrected in his Friend? Such fluttering ungovern'd Transports, are
fitter for a Boys _Declamation_ then a _Tragedy_. But I shall trouble my
self no farther with this _Play_. To return therefore to the Argument in
Hand. In the _Provok'd Wife_ Sir _John Brute_ puts on the Habit of a
Clergyman, counterfeits himself drunk; quarrels with the _Constable_, and
is knock'd down and seiz'd. He rails, swears, curses, is lewd and profane,
to all the Heights of Madness and Debauchery: The _Officers_ and _Justice_
break jests upon him, and make him a sort of Representative of his
_Order_.[220]
This is rare _Protestant_ Diversion, and very much for the Credit of the
_Reformation_! The Church of _England_, I mean the Men of Her, is the only
Communion in the World, that will endure such Insolences as these: The
_Relapse_ is if possible more singularly abusive. _Bull_ the Chaplain
wishes the Married couple joy, in Language horribly Smutty and
Profane.[221] To transcribe it would blot the Paper to much. In the next
_Page_ _Young Fashion_ desires _Bull_ to make hast to Sr. _Tun-belly_. He
answers very decently, _I fly my good Lord_.[222] At the end of this _Act
Bull_ speaks to the Case of _Bigamy_, and determines it thus. _I do confess
to take two Husbands for the Satisfaction of ---- is to commit the Sin of
Exorbitancy, but to do it for the peace of the Spirit, is no more then to
be Drunk by way of Physick; besides to prevent a Parents wrath is to avoid
the Sin of Disobedience, for when the Parent is Angry, the Child is
froward_: The Conclusion is insolently Profane, and let it lie: The spirit
of this Thought is borrow'd from Ben _Johnsons_ _Bartholomew-Fair_, only
the Profaness is mightily improved, and the Abuse thrown off the _Meeting
House_, upon the _Church_. The Wit of the _Parents being angry_, and the
_Child froward_, is all his own.[223] _Bull_ has more of this Heavy stuff
upon his Hands. He tells _Young Fashion_ _Your Worships goodness is
unspeakable, yet there is one thing seems a point of Conscience; And
Conscience is a tender Babe_. &c.[224]
These _Poets_ I observe when They grow lazy, and are inclined to Nonsence,
they commonly get a Clergy-man to speak it. Thus they pass their own
Dulness for Humour, and gratifie their Ease, and their Malice at once.
_Coupler_ instructs _Young Fashion_ which way _Bull_ was to be managed. He
tells him as _Chaplains go now, he must be brib'd high, he wants Money,
Preferment, Wine, and a Whore. Let this be procured for him, and I'll
warrant thee he speaks Truth like an Oracle_.[225]
A few Lines forward, the Rudeness is still more gross, and dash'd with
Smut, the common _Play-house_ Ingredient. 'Tis not long before _Coupler_
falls into his old Civilities. He tells _Young Fashion, Last Night the
Devil run away with the Parson of_ Fatgoose _Living_.[226] Afterwards
_Bull_ is plentifully rail'd on in down right _Billings-gate_: made to
appear Silly, Servile, and Profane; and treated both in Posture and
Language, with the utmost Contempt.[227]
I could cite more _Plays_ to this purpose; But these are sufficient to show
the Temper of the _Stage_.
Thus we see how hearty these People are in their Ill Will! How they attack
Religion under every Form, and pursue the Priesthood through all the
Subdivisions of Opinion. Neither _Jews_ nor _Heathens, Turks_ nor
_Christians_, _Rome_ nor _Geneva_, _Church_ nor _Conventicle_, can escape
them. They are afraid least Virtue should have any Quarters undisturbed,
Conscience any Corner to retire to, or God be Worship'd in any Place. 'Tis
true their Force seldom carries up to their Malice: They are too eager in
the Combat to be happy in the the Execution. The Abuse is often both gross
and clumsey, and the Wit as wretched as the Manners. Nay Talking won't
always satisfy them. They must ridicule the _Habit_ as well as the
Function, of the Clergy. 'Tis not enough for them to play the Fool unless
they do it in _Pontificalibus_. The Farce must be play'd in a Religious
Figure, and under the Distinctions of their Office! Thus the Abuse strikes
stronger upon the sense; The contempt is better spread, and the little
_Idea_ is apt to return upon the same Appearance.
And now does this Rudeness go upon any Authorities? Was the Priesthood
alwaies thought thus insignificant, and do the Antient Poets palt it in
this Manner? This Point shall be tried, I shall run through the most
considerable Authors that the Reader may see how they treat the Argument.
_Homer_ stands highest upon the Roll, and is the first Poet both in Time,
and Quality; I shall therefore begin with him. Tis true he wrote no
_Plays_; but for Decency, Practise, and general Opinion, his Judgment may
well be taken, Let us see then how the _Priests_ are treated in his _Poem_,
and what sort of Rank they hold.
_Chryses Apollo_'s Priest appears at a Council of War with his Crown and
guilt Scepter. He offers a valuable Ransom for his Daughter; and presses
his Relation to _Apollo_. All the Army excepting _Agamemnon_ are willing to
consider his Character, and comply with his Proposals. But this _General_
refuses to part with the Lady, and sends away her Father with disrespect.
_Apollo_ thought himself affronted with this Usage, and revenges the
Indignity in a Plague.
[Greek: Houneka ton Chrysên êtimês' arêtêra][228]
[Greek: Atreidês.]
_Adrastus_ and _Amphius_ the Sons of _Merops_ a _Prophet_, commanded a
considerable extent of Country in _Troas_,[229] and brought a Body of Men
to King _Priam's_ Assistance.[230] And _Ennomus_ the Augur commanded the
Troops of _Mysia_ for the Besieged.
_Phegeus_ and _Idæus_ were the Sons of _Dares_ the Priest of _Vulcan_.[231]
They appear in an Equipage of Quality, and charge _Diomedes_ the third Hero
in the _Grecian_ Army. _Idæus_ after the Misfortune of the Combat, is
brought off by _Vulcan_. _Dolopion_ was _Priest_ to _Scamander_,[232] and
regarded like the God he _Belong'd_ to,
[Greek: Theos d' hôs tieto dêmô.][233]
_Ulisses_ in his return from _Troy_, took _Ismarus_ by Storm, and makes
Prize of the whole Town, excepting _Maron_, and his Family. This _Maron_
was _Apollo's Priest_, and preserv'd out of respect to his Function: He
presents _Ulisses_ nobly in Gold, Plate, and Wine; And this Hero makes an
honourable Mention of him, both as to his Quality, and way of Living.[234]
These are all the _Priests_ I find Mentioned in _Homer_; And we see how
fairly the Poet treats them, and what sort of Figure they made in the
World.
To the Testimony of _Homer_, I shall joyn that of _Virgil_, who tho' He
follows at a great distance of Time, was an Author of the first Rank, and
wrote the same kind of Poetry with the other. Now _Virgil_ tho' he is very
extraordinary in his Genius, in the Compass of his Learning, in the Musick
and Majesty of his Stile; yet the exactness of his Judgment seems to be his
peculiar, and most distinguishing Talent. He had the truest Relish
imaginable, and always described Things according to _Nature_, _Custom_,
and _Decency_. He wrote with the greatest Command of _Temper_, and
_Superiority_ of good _Sense_. He is never lost in smoak and Rapture, nor
overborn with Poetick Fury; but keeps his Fancy warm and his Reason Cool at
the same time. Now this great Master of Propriety never Mentions any
_Priests_ without some _Marks_ of _Advantage_. To give some Instances as
they lie in Order.