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+*** START OF THE PROJECT GUTENBERG EBOOK 44645 ***
+
+Transcriber's note: Text enclosed by underscores is in italics (_italics_).
+
+The errata have been applied without further annotation. Otherwise no
+attempt has been made to distinguish likely typographical errors from the
+natural variability of 17th century orthography.
+
+A few short phrases proved illegible on the scan: these are marked
+<|lacuna|>.
+
+The marginal notes have been changed to footnotes, marked thus [123].
+
+ * * * * *
+
+A SHORT
+
+VIEW
+
+OF THE
+
+_Immorality, and Profaneness_
+
+OF THE
+
+English Stage,
+
+TOGETHER
+
+With the Sence of Antiquity
+upon this Argument,
+
+By _JEREMY COLLIER_, M.A.
+
+_London_, Printed for S. Keble at the _Turk's-Head_
+in _Fleetstreet_, R. Sare at _Gray's-Inn-Gate_,
+and H. Hindmarsh against the _Exchange_ in
+_Cornhil_. 1698.
+
+
+
+
+THE
+
+PREFACE
+
+_Being convinc'd that nothing has gone farther in Debauching the Age than
+the_ Stage Poets, _and_ Play-House, _I thought I could not employ my time
+better than in writing against them. These Men sure_, take Vertue and
+Regularity, _for_ great Enemies, _why else is their_ Disaffection _so very_
+Remarkable? _It must be said, They have made their_ Attack _with great_
+Courage, _and_ gain'd _no inconsiderable_ Advantage. _But it seems_
+Lewdness without Atheism, _is but_ half their Business. Conscience _might
+possibly recover, and_ Revenge _be thought on; and therefore like_
+Foot-Pads, _they must not only_ Rob, _but_ Murther. _To do them right_
+their Measures _are_ Politickly taken: _To make sure work on't, there's
+nothing like_ Destroying of Principles; Practise _must_ follow _of_ Course.
+_For to have_ no good Principles, _is to have_ no Reason to be Good. _Now
+'tis not to be expected that people should_ check _their_ Appetites, _and_
+balk _their_ Satisfactions, _they don't know why. If_ Virtue _has no_
+Prospect, _'tis not worth the owning. Who would be_ troubled _with_
+Conscience _if 'tis only a_ Bugbear, _and has nothing_ in't _but_ Vision,
+_and the_ Spleen?
+
+_My_ Collection _from the_ English Stage, _is much short of what_ They _are
+able to furnish. An_ Inventory _of their_ Ware-House _would have been a
+large_ Work: _But being afraid of over charging the_ Reader, _I thought a_
+Pattern _might do_.
+
+_In_ Translating _the_ Fathers, _I have endeavour'd to keep_ close _to
+their_ Meaning: _However, in_ some few places, _I have taken the_ Liberty
+of throwing in a Word or two; _To_ clear _the_ Sense, _to_ preserve _the_
+Spirit _of the_ Original, _and keep the_ English _upon its Legs_.
+
+_There's one thing more to acquaint the_ Reader _with; 'Tis that I have
+Ventured to_ change _the_ Terms _of_ Mistress _and_ Lover, _for_ others
+_somewhat more_ Plain, _but much more_ Proper. _I don't look upon This as
+any_ failure _in_ Civility. _As_ Good _and_ Evil _are_ different _in_
+Themselves, _so they ought to be_ differently Mark'd. _To_ confound _them
+in_ Speech, _is the way to_ confound _them in_ Practise. Ill Qualities
+_ought to have_ ill Names, _to prevent their being_ Catching. _Indeed_
+Things _are in a great measure_ Govern'd _by_ Words: _To_ Guild _over a
+foul_ Character, _serves only to perplex the_ Idea, _to encourage the_ Bad,
+_and mislead the_ Unwary. _To treat_ Honour, _and_ Infamy _alike, is an_
+injury _to_ Virtue, _and a sort of_ Levelling _in_ Morality. _I confess, I
+have no_ Ceremony _for_ Debauchery. _For to_ Compliment Vice, _is but_ one
+Remove _from_ worshipping _the_ Devil.
+
+_March 5th. 1697/8._
+
+
+
+
+THE
+
+CONTENTS.
+
+
+
+ CHAP. I.
+
+ _The Introduction._ Page 1
+
+ _The_ Immodesty _of the_ Stage. p. 3
+
+ _The_ Ill Consequences _of this_ Liberty. p. 5
+
+ Immodesty _a Breach_ of good Behaviour. p. 6
+
+ _The_ Stage _faulty in this respect to a very_ Scandalous degree. p. 8
+
+ Modesty _the_ Character _of_ Women. p. 9
+
+ _The Natural_ Serviceableness _of this_ Quality. p. 11
+
+ Immodesty _much more insufferable, under the_ Christian, _than
+ under the_ Heathen _Religion_. p. 14
+
+ _The_ Roman, _and_ Greek Theatres _more_ inoffensive _than the_
+ English. p. 15
+
+ _This proved from_ Plautus. Ibid.
+
+ _From_ Terence. p. 20
+
+ _From_ Seneca's Tragedies. p. 25
+
+ _The_ Comparison _carried on to the_ Theatre _at_ Athens. Ibid.
+
+ _A short_ Character _of_ Æschylus. p. 26
+
+ _The_ Cleaness _of his_ Expression. p. 27
+
+ _The_ Genius _and_ Conduct _of_ Sophocles. p. 28
+
+ _The_ Sobriety _of his_ Plays. p. 29
+
+ Euripides'_s_ Character distinguished _from the two_ former. p. 30
+
+ _The_ Reserv'dness _of his_ Stile. p. 31
+
+ All _Humours not fit for_ Representation. p. 35
+
+ _A_ Censure _of_ Aristophanes. p. 36
+
+ Aristophanes _his Testimony_ against himself. p. 48
+
+ { Ben. Johnson. p. 51
+ _The Authorities of_ { Beaumont & Fletcher. p. 52
+ { _And_ Corneille. p. 53
+ _against the_ present Stage.
+
+ CHAP. II.
+
+ The _Prophaneness_ of the _Stage_.
+
+ _This_ Charge _prov'd upon them_,
+
+ I. _By their_ Cursing _and_ Swearing. p. 57
+
+ _The_ English Stage _formerly less hardy in this respect_. Ibid.
+
+ _The_ provokingness _of this Sin_. p. 58
+
+ _This Offence_ punishable _by_ Law, _and how far_. p. 59
+
+ Swearing _in the_ Play House _an_ Un-Gentlemanly, _as well as an_
+ Un-Christian practise.
+
+ _A_ Second _Branch of the_ Profaness _of the_ Stage, _consisting in
+ their Abuse of_ Religion, _and the_ Holy Scriptures. p. 60
+
+ _Instances of this Liberty in the_ Mock Astrologer. Ib.
+
+ _In the_ Orphan. p. 62
+
+ _In the_ Old Batchelour, _and_ Double Dealer. p. 63, 64
+
+ _In_ Don Sebastian. p. 65
+
+ _Breif Remarks upon a Passage or two in the_ Dedications _of_
+ Aurenge Zebe, _and the_ Translation _of_ Juvenal. p. 66, 69
+
+ _Farther Instances of_ Profaneness _in_ Love Triumphant. p. 72
+
+ _In_ Love for Love. p. 74
+
+ _In the_ provok'd Wife. p. 77
+
+ _And in the_ Relapse. p. 78
+
+ _The_ Horrid Impiety _of this_ Liberty. p. 80
+
+ _The_ Stage _guilty of down right_ Blasphemy.
+
+ _This_ Charge _made good from several of the_ Plays _above
+ mention'd_. p. 82
+
+ _The Comparative Regularity of the_ Heathen Stage, _exemplyfied in_
+ Terence, _and_ Plautus. p. 86
+
+ _And in the_ Greek Tragedians. p. 87
+
+ Seneca _more exceptionable than the_ Greeks, _but not so faulty as
+ the_ Modern Stage. p. 94
+
+ _This_ outraging _of_ Religion Intolerable. p. 95
+
+ CHAP. III.
+
+ _The_ Clergy _abused by the_ Stage. p. 98
+
+ _This Usage both_ { _Unpresidented_. p. 112
+ _And_ { _Unreasonable_. p. 127
+
+ _The Misbehaviour of the_ Stage _upon this account_. p. 138
+
+ CHAP. IV.
+
+ Immorality encouraged _by the_ Stage. p. 140
+
+ _The_ Stage Poets _make_ Libertines _their_ Top-Characters, _and
+ give them_ Success _in their_ Debauchery. p. 142
+
+ _A_ Character _of their_ fine Gentleman. p. 143
+
+ _Their_ fine Ladies _Accomplish'd much after the same manner_. p. 146
+
+ _The_ Young People _of_ Figure _in_ Plautus _and_ Terence, _have a
+ greater regard to_ Morality. Ibid.
+
+ _The Defence in the_ Preface _to the_ Mock-Astrologer, _not
+ sufficient_. p. 148
+
+ _The_ Christian _Religion makes a great_ difference _in the Case_. p. 149
+
+ Horace _of a Contrary Opinion to the_ Mock-Astrologer. p. 150
+
+ _The_ Mock-Astrologer's _Instances from_ Ben Johnson
+ _Unserviceable_. p. 151
+
+ _The Authority of_ Shakespear _against the_ Mock-Astrologer. p. 154
+
+ _His_ Maxim _founded on the difference between_ Tragedy, _and_
+ Comedy, _a_ Mistake. p. 155
+
+ Delight _not the Chief-End of_ Comedy. p. 157
+
+ _This Assertion prov'd against the_ Mock-Astrologer _from the
+ Testimonies of_ Rapin. Ibid.
+
+ _And_ Ben Johnson. p. 158
+
+ Aristotle, _and_ Quintilian, _cited to the same purpose_ p. 159, 161
+
+ _To make_ Delight _the main Business in_ Comedy, _dangerous, and
+ unreasonable_. p. 162
+
+ _The improper Conduct of the_ Stage _with respect to Poetry, and
+ Ceremony_. p. 165
+
+ _Extravagant Rants._ p. 167
+
+ _Gingles in the_ Spanish Fryar, King Arthur, _and_ Love
+ Triumphant. p. 169
+
+ Women _roughly treated by the_ Stage. p. 171
+
+ _Their coarse Usage of the_ Nobility. p. 173
+
+ _These Freedoms peculiar to the_ English Stage. p. 175
+
+ CHAP. V.
+
+ SECT. I.
+
+ _Remarks upon Amphytrion._ p. 177
+
+ _The_ Machines _prophane, smutty, and out of the Character_. p. 178
+
+ _The singularity of the Poet in this point._ p. 180
+
+ _Blasphemy in Absalom and Achitophel._ p. 184
+
+ _A_ Poem _upon the Fall of the_ Angels, _call'd a Fairy way of
+ Writing_. p. 189
+
+ _The_ Punishment _of the_ Damned ridiculed. p. 192
+
+ SECT. II.
+
+ _Remarks on the_ Comical History _of_ Don Quixot. p. 196
+
+ _The_ Poets horrible Prophaneness. p. 197
+
+ _His want of_ Modesty, _and_ Regard _to the_ Audience. p. 202
+
+ All _Imitations of Nature not proper for the_ Stage. p. 204
+
+ _The_ Poets _Talent in Raillery, and_ Dedication. p. 205
+
+ SECT. III.
+
+ _Remarks on the_ Relapse. p. 209
+
+ _A Misnommer in the Title of the_ Play. p. 210
+
+ _The_ Moral _Vitious_. p. 211
+
+ _The_ Plot _ill Contriv'd_. p. 212
+
+ _The_ Manners _or_ Characters _out of Order_. p. 218
+
+ _The three_ Dramatick Unities _broken_. p. 228
+
+ CHAP. VI.
+
+ _The Opinion of the_ Heathen _Philosophers_, _Orators_, _and
+ Historians_, _concerning the_ Stage. p. 233
+
+ _The_ Stage _censured by the_ State. _This proved from the_
+ Constitutions _of_ Athens, Sparta, _and_ Rome. p. 240
+
+ _Farther Instances of this publick Discountentance in the_
+ Theodosian Code. p. 241
+
+ _In our own_ Statute Book. p. 242
+
+ _And in the late Order of the_ French King. p. 243
+
+ _An_ Order _of the Bishop of_ Arras _against_ Plays. p. 245
+
+ _The_ Stage _Condemn'd by the_ Primitive Church. p. 250
+
+ _The_ Councils _of_ Illiberis, Arles, &c. _cited_. Ibid.
+
+ _The Testimony's of the_ Fathers _against the_ Stage,
+ _particularly, of_ Theophilus Antiochenus. p. 252
+
+ _Of_ Tertullian. p. 253
+
+ _Of_ Clemens Alexandrinus. p. 260
+
+ _Of_ Minutius Foelix. p. 261
+
+ _Of St._ Cyprian. Ibid.
+
+ Lactantius. p. 265
+
+ _St._ Chrisostom. p. 267
+
+ _St._ Hierom. p. 272
+
+ _And St._ Augustine _cited to the same purpose_. p. 273
+
+ _The Censure of the_ Fathers, _and_ Councils _&c. applicable to
+ the_ English Stage. p. 276
+
+ _The Conclusion._ p. 280
+
+
+
+
+
+
+_ERRATA._
+
+
+Page 31 Margin for [Greek: Kôron], r. [Greek: Môron]. p. 37. l. 1. for _by
+his_, r. _his_. l. 2. for _other_, r. _his other_. l. 25. for _præstr_, r.
+_præter_. p. 39. l. 18. for _Poets_, _Knaves_, r. _Poets Knaves_. p. 44. l.
+14. for _Concianotores_, r. _Concionatores_. p. 45. l. 25. for _Debaush_,
+r. _Debauchee_. p. 46. l. 9. for _Enterprizes_, r. _Enterprize_. p. 47. l.
+9. for _ridicules_, r. _ridiculous_. p. 52. l. 1. for _justifying_, r. _and
+justifie_. p. 60. l. 2. for _tempestiuous_, r. _tempestuous_. l. 31. for
+_pray_, r. _should pray_. p. 80. for _executed_, r. _exerted_. p. 108. l.
+4. for _Antarkick_. r. _Antartick_. p. 117. l. 12. for _Angitia_, r.
+_Angitiæ_. p. 121. l. 24. for _Auger_, r. _Augur_. p. 135. margin, for
+_Heglins Cogmog_, r. _Heylins Cosmog_. p. 154. l. 22. dele up. p. 163. l.
+28. for _then_, r. _therefore_. p. 183. l. 6. for _to_, r. _too_. p. 186.
+l. 6. dele _And_. p. 191. l. 18. for _Circumstance_, r. _Circumstances_. p.
+222. l. 9. for _Cup_, r. _a Cup_. p. 237. l. 2. for _apon't_, r. _upon't_.
+245. l. 25. for _Le_, r. _Les_. p. 257. l. 28. for _Correspondence_ r.
+_this Correspondence_. p. 272. l. 9. for _himself_. r. _themselves_.
+
+The Litteral mistakes the Reader is Desired to Correct.
+
+
+
+
+ _Essays upon several Moral Subjects in two parts the Second Edition
+ Corrected and Enlarged by_ Jeremy Collier, _M.A._
+
+ _Human Prudence, or the Art by which a man may raise himself and his
+ Fortune to Grandure, the Seventh Edition._
+
+ _An Answer to all the Excuses and Pretences that men usually make for
+ their not coming to the Holy Communion, by a Divine of the Church of_
+ England: _Fitted for the meanest Capacity, and proper to be given away by
+ such Persons as are Charitably Inclin'd. Price 3 pence._
+
+
+
+
+THE INTRODUCTION.
+
+
+The business of _Plays_ is to recomend Virtue, and discountenance Vice; To
+shew the Uncertainty of Humane Greatness, the suddain Turns of Fate, and
+the Unhappy Conclusions of Violence and Injustice: 'Tis to expose the
+Singularities of Pride and Fancy, to make Folly and Falsehood contemptible,
+and to bring every Thing that is Ill Under Infamy, and Neglect. This Design
+has been oddly pursued by the English _Stage_. Our _Poets_ write with a
+different View, and are gone into an other Interest. 'Tis true, were their
+Intentions fair, they might be _Serviceable_ to this _Purpose_. They have
+in a great measure the Springs of Thought and Inclination in their Power.
+_Show_, _Musick_, _Action_, and _Rhetorick_, are moving Entertainments; and
+rightly employ'd would be very significant. But Force and Motion are Things
+indifferent, and the Use lies chiefly in the Application. These Advantages
+are now, in the Enemies Hand, and under a very dangerous Management. Like
+Cannon seized they are pointed the wrong way, and by the Strength of the
+Defence the Mischief is made the greater. That this Complaint is not
+unreasonable I shall endeavour to prove by shewing the Misbehaviour of the
+_Stage_ with respect to _Morality_, and _Religion_. Their _Liberties_, in
+the Following Particulars are intolerable. _viz._ Their _Smuttiness_ of
+_Expression_; Their _Swearing_, _Profainness_, and _Lewd Application of
+Scripture_; Their _Abuse_ of the _Clergy_; Their _making_ their _Top
+Characters Libertines_, and giving them _Success_ in their _Debauchery_.
+This Charge, with some other Irregularities, I shall make good against the
+_Stage_, and shew both the _Novelty_ and _Scandal_ of the _Practise_. And
+first, I shall begin with the _Rankness_, and _Indecency_ of their
+_Language_.
+
+
+
+
+CHAP. I.
+
+_The Immodesty of the_ Stage.
+
+
+In treating this Head, I hope the Reader does not expect that I should set
+down Chapter and Page, and give him the Citations at Length. To do this
+would be a very unacceptable and Foreign Employment. Indeed the Passages,
+many of them, are in no Condition to be handled: He that is desirous to see
+these Flowers let him do it in their own Soil: 'Tis my business rather to
+kill the _Root_ than _Transplant_ it. But that the Poets may not complain
+of Injustice; I shall point to the Infection at a Distance, and refer in
+General to _Play_ and _Person_.
+
+Now among the Curiosities of this kind we may reckon Mrs. _Pinchwife_,
+_Horner_, and Lady _Fidget_ in the _Country Wife_; Widdow _Blackacre_ and
+_Olivia_ in the _Plain Dealer_. These, tho' not all the exceptionable
+_Characters_, are the most remarkable. I'm sorry the Author should stoop
+his Wit thus Low, and use his Understanding so unkindly. Some People appear
+Coarse, and Slovenly out of Poverty: They can't well go to the Charge of
+Sense. They are Offensive like Beggars for want of Necessaries. But this is
+none of the _Plain Dealer_'s case; He can afford his Muse a better Dress
+when he pleases. But then the Rule is, where the Motive is the less, the
+Fault is the greater. To proceed. _Jacinta_, _Elvira_, _Dalinda_, and _Lady
+Plyant_, in the _Mock Astrologer_, _Spanish Friar_, _Love Triumphant_ and
+_Double Dealer_, forget themselves extreamly: And almost all the
+_Characters_ in the _Old Batchelour_, are foul and nauseous. _Love_ for
+_Love_, and the _Relapse_, strike sometimes upon this _Sand_, and so
+likewise does _Don Sebastian_.
+
+I don't pretend to have read the _Stage_ Through, neither am I Particular
+to my Utmost. Here is quoting enough unless 'twere better: Besides, I may
+have occasion to mention somewhat of this kind afterwards. But from what
+has been hinted already, the Reader may be over furnish'd. Here is a large
+Collection of Debauchery; such _Pieces_ are rarely to be met with: 'Tis
+Sometimes painted at Length too, and appears in great Variety of Progress
+and Practise. It wears almost all sorts of Dresses to engage the Fancy, and
+fasten upon the Memory, and keep up the Charm from Languishing. Sometimes
+you have it in Image and Description; sometimes by way of Allusion;
+sometimes in Disguise; and sometimes without it. And what can be the
+Meaning of such a Representation, unless it be to Tincture the Audience, to
+extinguish Shame, and make Lewdness a Diversion? This is the natural
+Consequence, and therefore one would think 'twas the Intention too. Such
+Licentious Discourse tends to no point but to stain the Imagination, to
+awaken Folly, and to weaken the Defences of Virtue: It was upon the account
+of these Disorders that _Plato_ banish'd Poets his _Common Wealth_: And one
+of the _Fathers_ calls _Poetry_, _Vinum Dæmonum_ an intoxicating _Draught_,
+made up by the Devils _Dispensatory_.
+
+I grant the Abuse of a Thing is no Argument against the use of it. However
+Young people particularly, should not entertain themselves with a Lewd
+Picture; especially when 'tis drawn by a Masterly Hand. For such a Liberty
+may probably raise those Passions which can neither be discharged without
+Trouble, nor satisfyed without a Crime: 'Tis not safe for a Man to trust
+his Virtue too far, for fear it should give him the slip! But the danger of
+such an Entertainment is but part of the Objection: 'Tis all Scandal and
+meanness into the bargain: it does in effect degrade Human Nature, sinks
+Reason into Appetite, and breaks down the Distinctions between Man and
+Beast. Goats and Monkeys if they could speak, would express their Brutality
+in such Language as This.
+
+To argue the Matter more at large.
+
+Smuttiness is a Fault in Behaviour as well as in Religion. 'Tis a very
+Coarse Diversion, the Entertainment of those who are generally least both
+in Sense, and Station. The looser part of the _Mob_, have no true relish of
+Decency and Honour, and want Education, and Thought, to furnish out a
+gentile Conversation. Barrenness of Fancy makes them often take up with
+those Scandalous Liberties. A Vitious Imagination may blot a great deal of
+Paper at this rate with ease enough: And 'tis possible Convenience may
+sometimes invite to the Expedient. The Modern Poets seem to use _Smut_ as
+the Old Ones did _Machines_, to relieve a fainting Invention. When
+_Pegasus_ is jaded, and would stand still, he is apt like other _Tits_ to
+run into every Puddle.
+
+Obscenity in any Company is a rustick uncreditable Talent; but among Women
+'tis particularly rude. Such Talk would be very affrontive in Conversation,
+and not endur'd by any Lady of Reputation. Whence then comes it to Pass
+that those Liberties which disoblige so much in Conversation, should
+entertain upon the _Stage_. Do the Women leave all the regards to Decency
+and Conscience behind them when they come to the _Play-House_? Or does the
+Place transform their Inclinations, and turn their former Aversions into
+Pleasure? Or were Their pretences to Sobriety elsewhere nothing but
+Hypocrisy and Grimace? Such Suppositions as these are all Satyr and
+Invective: They are rude Imputations upon the whole Sex. To treat the Ladys
+with such stuff is no better than taking their Money to abuse them. It
+supposes their Imagination vitious, and their Memories ill furnish'd: That
+they are practised in the Language of the Stews, and pleas'd with the
+Scenes of Brutishness. When at the same time the Customs of Education, and
+the Laws of Decency, are so very cautious, and reserv'd in regard to Women:
+I say so very reserv'd, that 'tis almost a Fault for them to Understand
+they are ill Used. They can't discover their Disgust without disadvantage,
+nor Blush without disservice to their Modesty. To appear with any skill in
+such Cant, looks as if they had fallen upon ill Conversation; or Managed
+their Curiosity amiss. In a word, He that treats the Ladys with such
+Discourse, must conclude either that they like it, or they do not. To
+suppose the first, is a gross Reflection upon their Virtue. And as for the
+latter case, it entertains them with their own Aversion; which is ill
+Nature, and ill Manners enough in all Conscience. And in this Particular,
+Custom and Conscience, the Forms of Breeding, and the Maxims of Religion
+are on the same side. In other Instances Vice is often too fashionable; But
+here a Man can't be a Sinner, without being a Clown.
+
+In this respect the _Stage_ is faulty to a Scandalous degree of
+Nauseousness and Aggravation. For
+
+_1st._ The _Poets_ make _Women_ speak Smuttily. Of This the Places before
+mention'd are sufficient Evidence: And if there was occasion they might be
+Multiplyed to a much greater Number: Indeed the _Comedies_ are seldom clear
+of these Blemishes: And sometimes you have them in _Tragedy_. For Instance.
+The _Orphans Monimia_ makes a very improper Description; And the Royal
+_Leonora_ in the _Spanish Friar_, runs a strange Length in the History of
+Love _p._ 50. And, do Princesses use to make their Reports with such fulsom
+Freedoms? Certainly this _Leonora_ was the first Queen of her Family. Such
+raptures are too Lascivious for _Joan_ of _Naples_. Are these the _Tender
+Things_ Mr. _Dryden_ says the Ladys call on him for? I suppose he means the
+_Ladys_ that are too Modest to show their Faces in the _Pit_. This
+Entertainment can be fairly design'd for none but such. Indeed it hits
+their Palate exactly. It regales their Lewdness, graces their Character,
+and keeps up their Spirits for their Vocation: Now to bring Women under
+such Misbehaviour is Violence to their Native Modesty, and a
+Mispresentation of their Sex. For Modesty as Mr. _Rapin_[1] observes, is
+the _Character_ of Women. To represent them without this Quality, is to
+make Monsters of them, and throw them out of their Kind. _Euripides_, who
+was no negligent Observer of Humane Nature, is always careful of this
+Decorum. Thus _Phædra_[2] when possess'd with an infamous Passion, takes
+all imaginable pains to conceal it. She is as regular and reserv'd in her
+Language as the most virtuous Matron. 'Tis true, the force of Shame and
+Desire; The Scandal of Satisfying, and the difficulty of parting with her
+Inclinations, disorder her to Distraction. However, her Frensy is not Lewd;
+She keeps her Modesty even after She has lost her Wits. Had _Shakespear_
+secur'd this point for his young Virgin _Ophelia_,[3] the _Play_ had been
+better contriv'd. Since he was resolv'd to drown the Lady like a Kitten, he
+should have set her a swimming a little sooner. To keep her alive only to
+sully her Reputation, and discover the Rankness of her Breath, was very
+Cruel. But it may be said the Freedoms of Distraction go for nothing, a
+Feavour has no Faults, and a Man _non Compos_, may kill without Murther. It
+may be so: But then such People ought to be kept in dark Rooms and without
+Company. To shew them, or let them loose, is somewhat unreasonable. But
+after all, the Modern _Stage_ seems to depend upon this Expedient. Women
+are sometimes represented _Silly_, and sometimes _Mad_, to enlarge their
+Liberty, and screen their Impudence from Censure: This Politick Contrivance
+we have in _Marcella_,[4] _Hoyden_,[5] and Miss _Prue_.[6] However it
+amounts to this Confession; that Women when they have their Understandings
+about them ought to converse otherwise. In fine; Modesty is the
+distinguishing Vertue of that Sex, and serves both for Ornament and
+Defence: Modesty was design'd by Providence as a Guard to Virtue; And that
+it might be always at Hand, 'tis wrought into the Mechanism of the Body.
+'Tis likewise proportioned to the occasions of Life, and strongest in Youth
+when Passion is so too. 'Tis a Quality as true to Innocence, as the Sences
+are to Health; whatever is ungrateful to the first, is prejudicial to the
+latter. The Enemy no sooner approaches, but the Blood rises in Opposition,
+and looks Defyance to an Indecency. It supplys the room of Reasoning, and
+Collection: Intuitive Knowledge can scarcely make a quicker Impression; And
+what then can be a surer Guide to the Unexperienced? It teaches by suddain
+Instinct and Aversion; This is both a ready and a powerful Method of
+instruction. The Tumult of the Blood and Spirits, and the Uneasiness of the
+Sensation, are of singular Use. They serve to awaken Reason, and prevent
+surprize. Thus the Distinctions of Good and Evil are refresh'd, and the
+Temptation kept at proper Distance.
+
+_2ly._ They Represent their single Ladys, and Persons of Condition, under
+these Disorders of Liberty, This makes the Irregularity still more
+Monstrous and a greater Contradiction to Nature, and Probability: But
+rather than not be Vitious, they will venture to spoil a Character. This
+mismanagement we have partly seen already. _Jacinta_,[7] and _Belinda_[8]
+are farther proof. And the _Double Dealer_ is particularly remarkable.
+There are but _Four_ Ladys in this _Play_, and _Three_ of the biggest of
+them are Whores. A Great Compliment to Quality to tell them there is not
+above a quarter of them Honest! This was not the Roman Breeding, _Terence_
+and _Plautus_ his Strumpets were Little people; but of this more hereafter.
+
+_3dly._ They have oftentimes not so much as the poor refuge of a Double
+Meaning to fly to. So that you are under a necessity either of taking
+Ribaldry or Nonsence. And when the Sentence has two Handles, the worst is
+generally turn'd to the Audience. The Matter is so Contrived that the Smut
+and Scum of the Thought rises uppermost; And like a Picture drawn to
+_Sight_, looks always upon the Company.
+
+_4ly._ And which is still more extraordinary: the _Prologues_, and
+_Epilogues_ are sometimes Scandalous to the last degree.[9] I shall
+discover them for once, and let them stand like Rocks in the Margin. Now
+here properly speaking the _Actors_ quit the _Stage_, and remove from
+Fiction, into Life. Here they converse with the _Boxes_, and _Pit_, and
+address directly to the Audience. These Preliminarie and concluding Parts,
+are design'd to justify the Conduct of the _Play_, and bespeak the Favour
+of the Company. Upon such Occasions one would imagine if ever, the Ladys
+should be used with Respect, and the Measures of Decency observ'd, But here
+we have Lewdness without Shame or Example: Here the _Poet_ exceeds himself.
+Here are such Strains as would turn the Stomach, of an ordinary Debauchee,
+and be almost nauseous in the _Stews_. And to make it the more agreeable,
+Women are Commonly pick'd out for this Service. Thus the _Poet_ Courts the
+good opinion of the Audience. This is the Desert he regales the Ladys with
+at the Close of the Entertainment: It seems He thinks They have admirable
+Palats! Nothing can be a greater Breach of Manners then such Liberties as
+these. If a Man would study to outrage _Quality_ and Vertue, he could not
+do it more Effectually. But
+
+_5thly._ Smut is still more insufferable with respect to Religion. The
+Heathen Religion was in a great Measure a _Mystery_ of _Iniquity_. Lewdness
+was Consecrated in the Temples, as well as practised in the _Stews_. Their
+Deitys were great Examples of Vice, and worship'd with their own
+Inclination. 'Tis no wonder therefore their Poetry should be tinctured with
+their Belief, and that the _Stage_ should borrow some of the Liberties of
+their Theology. This made _Mercurys_ Procuring, and _Jupiters_ Adultery the
+more passable in _Amphitrion_[10]: Upon this Score _Gymnasium_[11] is less
+Monstrous in Praying the Gods to send her store of Gallants. And thus
+_Chæræa_[12] defends his Adventure by the Precedent of _Jupiter_ and
+_Danæ_. But the Christian Religion is quite of an other Complexion. Both
+its Precepts, and Authorities, are the highest discouragement to
+Licentiousness. It forbids the remotest Tendencies to Evil, Banishes the
+Follies of Conversation, and Obliges up to Sobriety of Thought. That which
+might pass for Raillery, and Entertainment in Heathenism, is detestable in
+Christianity. The Restraint of the Precept, and the Quality of the Deity,
+and the Expectations of Futurity quite alter the Case.
+
+But notwithstanding the Latitudes of Paganism, the Roman and Greek
+_Theatres_ were much more inoffensive than ours. To begin with _Plautus_.
+This Comedian, tho' the most exceptionable, is modest upon the Comparison.
+For
+
+_1st._ He rarely gives any of the above mention'd Liberties to Women; And
+when there are any Instances of the contrary, 'tis only in prostituted and
+Vulgar People; And even these, don't come up to the Grossness of the
+_Modern Stage_.
+
+For the Purpose. _Cleæreta_[13] the Procuris borders a little upon
+Rudeness: _Lena_[14] and _Bacchis_[15] the Strumpet are Airy and somewhat
+over-merry, but not _A l'Anglois_ obscene. _Chalinus_[16] in Womans Cloaths
+is the most remarkable. _Pasicompa Charinus_ his Wench talks too freely to
+_Lysimachus_;[17] And so does _Sophroclidisca_ _Slave_ to
+_Lemnoselene_.[18] And lastly: _Phronesiam_ a Woman of the _Town_ uses a
+double entendre to _Stratophanes_.[19] These are the most censurable
+Passages, and I think all of them with relation to Women; which considering
+how the World goes is very moderate. Several of _our_ Single _Plays_ shall
+far out-do all This put together. And yet _Plautus_ has upon the matter
+left us 20 entire _Comedies_. So that in short, these Roman Lasses are meer
+_Vestal Virgins_, comparatively speaking.
+
+_2ly._ The _Men_ who talk intemperately are generally _Slaves_; I believe
+_Dordalus_[20] the Pandar, and _Lusiteles_[21] will be found the only
+exception: And this latter young Gentleman; drops but one over airy
+expression: And for this Freedom, the Poet seems to make him give
+Satisfaction in the rest of his Character. He disputes very handsomly by
+himself against irregular Love; The Discourse between him and _Philto_ is
+instructive and well managed.[22] And afterwards he gives _Lesbonicus_ a
+great deal of sober advice,[23] and declaims heartily against Luxury and
+Lewdness! Now by confining his Rudeness to little People, the Fault is much
+extenuated. For First, the representation is more Naturally this way; And
+which is still better, 'tis not so likely to pass into Imitation: Slaves
+and Clowns are not big enough to spread Infection; and set up an ill
+Fashion. 'Tis possible the _Poet_ might contrive these _Pesants Offensive_
+to discountenance the Practise. Thus the _Heilots_ in _Sparta_ were made
+drunk to keep Intemperance out of Credit. I don't mention this as if I
+approv'd the Expedient, but only to show it a circumstance of Mitigation
+and Excuse.
+
+Farther, These _Slaves_ and Pandars, Seldom run over, and play their
+Gambols before Women. There are but Four Instances of this Kind as I
+remember, _Olympio_,[24] _Palæstrio_,[25] _Dordalus_,[26] and
+_Stratilax_[27] are the Persons. And the Women they discourse with, are two
+of them Slaves, and the third a Wench. But with our _Dramatists_, the case
+is otherwise. With us _Smuttiness_ is absolute and unconfin'd. 'Tis under
+no restraint, of Company, nor has any regard to Quality or Sex. Gentlemen
+talk it to Ladies, and Ladies to Gentlemen with all the Freedom, and
+Frequency imaginable. This is in earnest to be very hearty in the cause! To
+give Title and Figure to Ill Manners is the utmost that can be done. If
+Lewdness will not thrive under such encouragement it must e'en Miscarry!
+
+_4ly._ _Plautus_ his _Prologues_ and _Epilogues_ are inoffensive. 'Tis
+true, _Lambinus_ pretends to fetch a double _entendre_ out of that to
+_Poenulus_, but I think there is a Strain in the Construction. His
+_Prologue_ to the _Captivi_ is worth the observing.
+
+ _Fabulæ huic operam date._
+
+_Pray mind the Play._ The next words give the reason why it deserves
+regarding.
+
+ _Non enim pertractate facta est
+ Neque spurcidici insunt versus immemorabiles._
+
+We see here the Poet confesses Smut a scandalous Entertainment. That such
+Liberties ought to fall under Neglect, to lie unmention'd, and be blotted
+out of Memory.
+
+And that this was not a Copy of his Countenance we may learn from his
+Compositions. His best _Plays_ are almost alwaies Modest and clean
+Complexion'd. His _Amphitrio_ excepting the ungenuine Addition is such. His
+_Epidicus_ the Master-Piece of his whole Collection is inoffensive
+Throughout: And so are his _Menechmi_, _Rudens_, and _Trinummus_, which may
+be reckon'd amongst some of his next Best. His _Truculentus_ another fine
+_Play_ (tho' not entire) with a Heathen Allowance, is pretty Passable. To
+be short: Where he is most a Poet, he is generally least a Buffoon. And
+where the Entertainment is Smut, there is rarely any other Dish well
+dress'd: The Contrivance is commonly wretched, the Sence lean and full of
+Quibbles. So that his Understanding seems to have left him when he began to
+abuse it.
+
+To conclude, _Plautus_ does not dilate upon the Progress, Successes, and
+Disappointments of _Love_, in the _Modern_ way. This is nice Ground, and
+therefore He either stands off, or walks gravely over it, He has some
+regard to the Retirements of Modesty, and the Dignity of Humane Nature, and
+does not seem to make Lewdness his Business. To give an Instance.
+_Silenium_ is much gone in Love,[28] but Modest withall, tho' formerly
+debauch'd.
+
+She is sorry her Spark was forced from her, and in Danger of being lost.
+But then she keeps within compass and never flies out into Indecency.
+_Alcesimarchus_ is strangely smitten with this _Silenium_, and almost
+distracted to recover her.[29] He is uneasy and blusters, and threatens,
+but his Passion goes off in Generals. He Paints no Images of his
+Extravagance, nor descends to any nauseous particulars.
+
+And yet after all, _Plautus_ wrote in an Age not perfectly refin'd, and
+often seems to design his _Plays_ for a Vulgar Capacity. 'Twas upon this
+view I suppose his _Characters_ exceed Nature, and his ill Features are
+drawn too large: His old Men over credulous, his Misers Romantick, and his
+Coxcombs improbably singular. And 'tis likely for this reason his _Slaves_
+might have too much Liberty.
+
+_Terence_ appear'd when Breeding was more exact, and the _Town_ better
+polish'd; And he manages accordingly: He has[30] but one faulty bordering
+Expression, which is that of _Chremes_ to _Clitipho_. This single Sentence
+apart, the rest of his Book is (I think) unsullied and fit for the nicest
+Conversation. I mean only in referrence to the Argument in Hand, for there
+are things in Him, which I have no intention to warrant. He is Extreamly
+careful in the Behaviour of his Women. Neither _Glycerium_ in _Andria_,
+_Pamphila_ in _Eunuchus_, or _Pamphila_ in _Adelphi_, _Phanium_ in
+_Phormio_, or _Philumena_ in _Hecyra_, have any share of Conversation upon
+the _Stage_. such Freedom was then thought too much for the Reservedness of
+a Maiden-Character. 'Tis true in _Heautontimoroumenos_ the _Poets_ Plot
+obliged _Antiphila_, to go under the Disguise of _Bacchis_ her Maid. Upon
+this Occasion they hold a little Discourse together. But then _Bacchis_
+tho' she was a Woman of the _Town_, behaves her self with all the Decency
+imaginable. She does not talk in the Language of her Profession. But
+commends _Antiphila_ for her Virtue: _Antiphila_ only says how constant she
+has been to _Chinia_, seems surprised at his Arrival, and salutes him
+civilly upon't, and we hear no more from her. Mr. _Dryden_ seems to refer
+to this Conduct in his Dramatick _Poesie_. He censures the _Romans_ for
+making _Mutes_ of their single Women. This He calls the _Breeding of the
+Old_ Elizabeth _way, which was for Maids to be seen and not to be heard_.
+Under Favour the old Discipline would be very serviceable upon the _Stage_.
+As matters go, the _Mutes_ are much to few. For certainly 'tis better to
+say nothing, than talk out of Character, and to ill purpose.
+
+To return. The Virgin injured by _Chærea_ does nothing but weep, and won't
+so much as speak her misfortune to the Women.[31] But Comedy is strangly
+improved since that time; For _Dalinda_[32] has a great deal more Courage,
+tho' the loss of her Virtue was her own Fault.
+
+But _Terence_ has that regard for Women, that he won't so much as touch
+upon an ill Subject before them. Thus _Chremes_ was ashamed to mention any
+thing about his Sons Lewdness when his Wife was present.
+
+ _Pudet dicere hac præsente verbum turpe._[33]
+
+The Slaves in this Comedian are kept in order and civilly bred. They Guard
+and Fence when occasion requires, and step handsomly over a dirty
+place.[34] The Poet did not think Littleness and low Education a good
+Excuse for Ribaldry. He knew Infection at the weakest, might seize on some
+Constitutions: Besides, the Audience was a Superior Presence, and ought to
+be considered. For how Negligent soever People may be at Home, yet when
+they come before their Betters 'tis Manners to look wholsom.
+
+Now tho' _Plautus_ might have the richer Invention; _Terence_ was always
+thought the more judicious Comedian. His Raillery is not only finer, and
+his stile better polish'd; but his _Characters_ are more just, and he seems
+to have reach'd farther into Life than the other. To take Leave of this
+Author, even his Strumpets are better behaved than our honest Women, than
+our Women of Quality of the English _Stage_. _Bacchis_ in
+_Heautontimoroumenos_ and _Bacchis_ in _Hecyra_, may serve for example.
+They are both modest, and converse not unbecoming their Sex. _Thais_ the
+most accomplish'd in her way,[35] has a great deal of Spirit and wheadling
+in her Character, but talks no Smut.
+
+Thus we see with what Caution and Sobriety of Language _Terence_ manages.
+'Tis possible this Conduct might be his own Modesty, and result from
+judgment and Inclination. But however his Fancy stood, he was sensible the
+Coarse way would not do. The _Stage_ was then under Discipline, the publick
+_Censors_ formidable, and the Office of the _Choragus_ was originally to
+prevent the Excesses of Liberty.
+
+To this we may add the _Nobless_ had no Relish for Obscenity; 'twas the
+ready way to Disoblige them.[36] And therefore 'tis _Horaces_ Rule.
+
+ _Nec immunda crepent ignominiosaque dicta.
+ Offenduntur enim quibus est Equus & Pater, & res._[37]
+
+The Old _Romans_ were particularly carefull their Women might not be
+affronted in Conversation: For this reason the Unmarried kept off from
+Entertainments for fear of learning new Language.[38] And in _Greece_ no
+Woman above the degree of a _Slave_ was treated abroad by any but
+Relations.[39] 'Tis probable the old Comedy was silenced at _Athens_ upon
+this Score, as well as for Defamation. For as _Aristotle_[40] observes the
+new Set of Comedians were much more modest than the former. In this
+celebrated Republick, if the _Poets_ wrote any thing against Religion or
+Good Manners, They were tryed for their Misbehaviour, and lyable to the
+highest Forfeitures.[41]
+
+It may not be amiss to observe that there are no Instances of debauching
+Married Women, in _Plautus_, nor _Terence_, no nor yet in _Aristophanes_.
+But on our _Stage_ how common is it to make a Lord, a Knight, or an
+Alderman a Cuckold? The Schemes of Success are beaten out with great
+Variety, and almost drawn up into a Science. How many Snares are laid for
+the undermining of Virtue, and with what Triumph is the Victory proclaim'd?
+The Finess of the _Plot_, and the Life of the Entertainment often lies in
+these Contrivances. But the _Romans_ had a different sence of these
+Matters, and saw thro' the consequences of them. The Government was awake
+upon the Theatre, and would not suffer the Abuses of Honour, and Family, to
+pass into Diversion. And before we part with these _Comedians_ we may take
+notice that there are no Smutty Songs in their _Plays_; in which the
+_English_ are extreamly Scandalous.[42] Now to work up their Lewdness with
+Verse, and Musick, doubles the Force of the Mischief. It makes it more
+portable and at Hand, and drives it Stronger upon Fancy and Practice.
+
+To dispatch the _Latins_ all together. _Seneca_ is clean throughout the
+Piece, and stands generally off from the point of Love. He has no Courting
+unless in his _Hercules Furens_;[43] And here the Tyrant _Lycus_ addresses
+_Megara_ very briefly, and in Modest and remote Language. In his _Thebais_,
+_Oedipus_'s Incest is reported at large, but without any choaking
+Description. 'Tis granted _Phædra_ speaks her Passion plainly out, and owns
+the strength of the Impression, and is far less prudent than in
+_Euripides_.[44] But tho' her Thoughts appear too freely, her Language is
+under Discipline.
+
+Let us now Travel from _Italy_ into _Greece_, and take a view of the
+Theatre at _Athens_. In this City the _Stage_ had both its beginning and
+highest Improvement. _Æschylus_ was the first who appear'd with any
+Reputation. His Genius seems noble, and his Mind generous, willing to
+transfuse it self into the Audience, and inspire them with a Spirit of
+Bravery. To this purpose his Stile is Pompous, Martial, and Enterprizing.
+There is Drum and Trumpet in his Verse. 'Tis apt to excite an Heroick
+Ardour, to awaken, warm, and push forward to Action. But his Mettal is not
+always under Management. His Inclination for the _Sublime_; carrys him too
+far: He is sometimes Embarrass'd with _Epithites_. His Metaphors are too
+stiff, and far fetch'd; and he rises rather in Sound, than in Sence.
+However generally speaking, his Materials are both shining and solid, and
+his Thoughts lofty, and uncommon. This Tragedian had always a nice regard
+to Good Manners. He knew corrupting the People was the greatest disservice
+to the Commonwealth; And that Publick Ruine was the effect of general
+Debauchery. For this reason he declines the Business of Amours, and
+declares expresly against it.[45] Now here we can't expect any length of
+Testimony. His aversion to the subject makes him touch very sparingly upon
+it. But in this case there is no need of much citation. His very Omissions
+are Arguments, and his Evidence is the stronger for being short. That
+little I meet with shall be produced.
+
+_1st._ Orestes was obliged by the Oracle to revenge his Fathers Death in
+the Murther of his Mother.[46] When he was going to kill her, he Mentions
+her Cruelty, but waves her Adultery. _Euripides_ approv'd this Reservedness
+and makes his _Electra_ practise it upon the same occasion.[47] _Æschylus_
+in his next Play complements his Country with a great deal of Address in
+the Persons of the _Eumenides_.[48] They are very Gentile and Poetical in
+their Civilities: Among other things They wish the Virgins may all Marry
+and make the Country Populous: Here the _Poet_ do's but just glance upon
+the Subject of Love; and yet he governs the Expression with such care, that
+the wishes contain a Hint to Sobriety, and carry a Face of Virtue along
+with them.
+
+The _Double Dealer_ runs Riot upon such an Occasion as this; and gives Lord
+_Touchwood_ a mixture of Smut and Pedantry to conclude with,[49] and yet
+this Lord was one of his best Characters: But _Poets_ are now grown
+Absolute within themselves, and may put Sence and Quality upon what
+Drudgeries they please. To return. _Danaus_ cautions his Daughters very
+handsomly in point of Behaviour. They were in a strange Country, and had
+Poverty and Dependance to struggle with: These were circumstances of
+Danger, and might make him the more pressing. He leaves therefore a solemn
+Charge with them for their Security, bids them never to subsist upon
+Infamy, but to prefer their Virtue to their Life.
+
+ [Greek: Monon phylaxai tas d' epistolas patros][50]
+ [Greek: To sôphronein timôsa tou biou pleon.]
+
+Our _Poets_ I suppose would call this Preaching, and think it a dull
+Business. However I can't forbear saying an honest Heathen is none of the
+worst Men: A very indifferent Religion well Believed, will go a great way.
+
+To proceed. _Sophocles_ appear'd next upon the _Stage_, and was in earnest
+an Extraordinary Person. His Conduct is more Artificial, and his Stile more
+just, than that of _Æschylus_. His Characters are well drawn, and Uniform
+with themselves: His _Incidents_, are often surprising, and his _Plots_
+unprecipitated. There is nothing but what is Great, and Solemn Throughout.
+The Reasoning is well Coloured. The Figures are sometimes Bold, but not
+Extravagant. There are no Flights of Bombast, no Towring above Nature and
+Possibility: In short, Nothing like Don _Sebastians_ Reigning in his
+_Atomes_.[51]
+
+This Tragedian like _Æschylus_ does not often concern himself with
+_Amours_, and when he does, nothing can be more temperate, and decent. For
+example where the Incest of _Oedipus_ is described,[52] the Offensiveness
+of the Idea is screen'd off and broken by Metaphorical and distant
+Expressions. In another _Play_[53] _Creon_ resolves to put _Antigone_ to
+Death for presuming to bury _Polynices_. This Lady and _Hæmon_ _Creons_ Son
+were very far engaged; _Hæmon_ endeavours to disswade his Father from
+_Antigones_ Execution: He tells him the burying her Brother tho' against
+his Order, was a popular Action. And that the People would resent her being
+punish'd: But never so much as mentions his own Concern unless in one Line;
+which was so obscure that _Creon_ misunderstood him. _Antigone_ amongst her
+other Misfortunes laments her dying Young and Single, but says not one word
+about _Hæmon_. The _Poet_ takes care not to bring these two Lovers upon the
+_Stage_ together, for fear they might prove unmanagable? Had They been with
+us, they had met with kinder treatment. They might have had Interviews and
+Time and Freedom enough. Enough to mud their Fancy, to tarnish their
+Quality, and make their Passion Scandalous. In the Relation of _Hæmons_
+Death, his Love is related too, and that with all the Life and _Pathos_
+imaginable. But the Description is within the Terms of Honour: The
+tendernesses are Solemn, as well as Soft: They move to [54]Pity and
+Concern, and go no farther. In his _Trachiniæ_ the _Chorus_ owns the Force
+of Love next to irresistable; gently hints the Intrigues of the Gods, and
+then passes on to a handsome [55]Image of the Combat between _Achelous_ and
+_Hercules_. We see how lightly the _Poet_ touches upon an amorous Theme: He
+glides along like a Swallow upon the Water, and skims the Surface, without
+dipping a Feather.
+
+_Sophocles_ will afford us no more, let us therefore take a view of
+_Euripides_. 'Tis the Method of this Author to decline the Singularities of
+the _Stage_, and to appear with an Air of Conversation. He delivers great
+Thoughts in Common Language, and is dress'd more like a Gentleman than a
+_Player_. His Distinction lies in the perspicuity of his Stile; In Maxim,
+and Moral Reflection; In his peculiar Happiness for touching the Passions,
+especially that of Pity; And lastly, in exhausting the Cause, and arguing
+_pro_ and _Con_, upon the streach of Reason. So much by way of Character.
+And as for the Matter before us He is entirely Ours. We have had an
+Instance or two already in _Electra_ and _Phædra_: To go on to the rest. In
+his _Hippolitus_ He calls _Whoring_, stupidness and playing the Fool. And
+to be Chast and regular, is with him, as well as with _Æschylus_, [Greek:
+Sôphronein]. As much as to say 'tis the Consequence of Sence, and right
+Thinking. _Phædra_ when her Thoughts were embarrass'd with _Hippolitus_,
+endeavours to disentangle her self by Argument.[56] She declaims with a
+great deal of Satyr against intemperate Women; she concluded rather to die
+then dishonour her Husband and Stain her Family. The Blemishes of Parents,
+as she goes on, often stuck upon their Children, and made them appear with
+Disadvantage. Upon this, the _Chorus_ is transported with the Virtue of her
+Resolution and crys out
+
+ [Greek: Pheu Pheu. To sôphron hôs hapantachou kalon][57]
+ [Greek: kai do xan esthlên enbrotois komizetai.]
+
+ _How becoming a Quality is Modesty in all Places._
+ _How strangly does it burnish a Character, and oblige ones Reputation?_
+
+The Scholiast upon these verses of _Hippolitus_.
+
+ [Greek: Soi ton de plekton Stephanon ex akêra]
+ [Greek: Leimônos], &c.
+
+Makes this Paraphrase, 'Tha[......] Mind should be clean and
+unsulli[......] that the Muses being Virgins their Performances should
+agree with their Condition.'
+
+To proceed. _Hermione_ complains against _Andromache_ because she was
+entertain'd by her Husband[58]: For this _Andromache_ tells her she talk'd
+too much for a Young Woman, and discover'd her Opinion too far. _Achilles_
+at the first Sight of _Clytemnestra_, lets her understand he was as much
+taken with the Sobriety of her Air,[59] as with the rest of her fine Face
+and Person. She receives the Complement kindly, and commends him for
+commending Modesty. _Menelaus_ and _Helen_ after a long Absence manage the
+surprize of their good Fortune handsomly.[60] The Most tender Expression
+stands clear of ill Meaning. Had _Osmin_ parted with _Almeria_ as civilly
+as these Two met,[61] it had been much better. That Rant of smut and
+profainness might have been spared. The _Reader_ shall have some of it.
+
+ _O my_ Almeria;
+ _What do that Damn'd endure but to despair,
+ But knowing Heaven, to know it lost for ever._
+
+Were it not for the _Creed_, these _Poets_ would be crampt in their
+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.
+
+ ----_Fly far from hence.
+ All private taxes, immodest phrases,
+ Whatever way but look like Vitious.
+ For wicked mirth, never true Pleasure brings;
+ For honest Minds, are pleas'd with honest things._
+
+I have quoted nothing but Comedy in this Author. The _Coronation_ is
+another. And the _Prologue_ tells you there is
+
+ _No Undermirth such as does lard the Scene,
+ For Coarse Delight, the Language here is clean.
+ And confident our Poet bad me say,
+ He'll bate you but the Folly of a Play.
+ For which altho' dull Souls his Pen despise;
+ Who think it yet too early to be wise.
+ The Nobles yet will thank his Muse, at least
+ Excuse him, cause his Thought aim'd at the Best._
+
+Thus these _Poets_ are in their Judgments clearly ours. 'Tis true their
+Hand was not always steady. But thus much may be aver'd, that _Fletcher's_
+later _Plays_ are the most inoffensive. This is either a sign of the
+_Poets_ Reformation; or that the exceptionable Passages belonged to
+_Beaumont_, who dyed first.
+
+To these Authorities of our own Nation, I shall add a considerable
+Testimony out of Mr. _Corneille_. This Author was sensible that tho' the
+Expression of his _Theodore_ was altogether unsmutty,[101] 'Yet the bare
+Idea of Prostitution uneffected, shock'd the Audience, and made the Play
+miscarry. The _Poet_ protests he took great care to alter the natural
+Complexion of the Image, and to convey it decently to the Fancy; and
+delivered only some part of the History as inoffensively as possible. And
+after all his Screening and Conduct, the Modesty of the Audience would not
+endure that little, the Subject forced him upon. He is positive 'the
+Comedies St. _Augustine_ declaim'd against, were not such as the _French_.
+For theirs are not spectacles of Turpitude, as that Father justly calls
+those of his Time. The _French_ generally speaking, containing nothing but
+examples of Innocence, Piety and Virtue.'
+
+In this Citation we have the Opinion of the _Poet_, the Practise of the
+_French_ Theatre, and the Sense of that _Nation_, and all very full to our
+purpose.
+
+To conclude this _Chapter_. By what has been offer'd, it appears that the
+_Present English Stage_ is superlatively Scandalous. It exceeds the
+Liberties of all Times and Countries: It has not so much as the poor plea
+of a _Precedent_, to which most other ill Things may claim a pretence. 'Tis
+mostly meer Discovery and Invention: A new World of Vice found out, and
+planted with all the Industry imaginable. _Aristophanes_ himself, how bad
+soever in other respects, does not amplyfie, and flourish, and run through
+all the Topicks of Lewdness like these Men. The _Miscellany Poems_ are
+likewise horribly Licentious. They are sometimes Collections from
+Antiquity, and often, the worst parts of the worst _Poets_. And to mend the
+Matter, the Christian _Translation_, is more nauseous than the _Pagan_
+Original. Such stuff I believe was never seen, and suffer'd before. In a
+word, If Poverty and Diseases, the Dishonour of Families, and the
+Debauching of Kingdoms, are such valuable Advantages, then I confess these
+Books deserve encouragement. But if the Case is otherwise, I humbly
+conceive the Proceeding should be so too.
+
+
+
+
+CHAP. II.
+
+_The Profaness of the_ Stage.
+
+
+An other Instance of the Disorders of the _Stage_ is their _Profaness_:
+This Charge may come under these two particulars.
+
+ _1st. Their Cursing and Swearing._
+ _2dly. Their Abuse of Religion and Holy Scripture._
+
+_1st Their Cursing and Swearing._
+
+What is more frequent then their wishes of Hell, and Confusion, Devils, and
+Diseases, all the Plagues of this World, and the next, to each other? And
+as for Swearing; 'tis used by all Persons, and upon all Occasions: By
+Heroes, and Paltroons; by Gentlemen, and Clowns: Love, and Quarrels,
+Success, and Disappointment, Temper, and Passion, must be varnish'd, and
+set off with _Oaths_. At some times, and with some _Poets_ Swearing is no
+ordinary Releif. It stands up in the room of Sense, gives Spirit to a flat
+Expression, and makes a Period Musical and Round. In short, 'tis almost all
+the Rhetorick, and Reason some People are Masters of: The manner of
+performance is different. Some times they mince the matter; change the
+Letter, and keep the Sense,[102] as if they had a mind to steal a Swearing,
+and break the Commandement without Sin. At another time the Oaths are
+clipt, but not so much within the Ring, but that the _Image and
+Superscription_ are visible. These expedients, I conceive are more for
+variety, then Conscience: For when the fit comes on them, they make no
+difficulty of Swearing at Length. Instances of all these kinds may be met
+with in the _Old Batchelour_, _Double Dealer_, and _Love for Love_. And to
+mention no more, _Don Quixot_, the _Provok'd Wife_, and the _Relapse_, are
+particularly rampant and scandalous. The _English Stage_ exceed their
+predecessors in this, as well as other Branches of immorality. _Shakespear_
+is comparatively sober, _Ben Jonson_ is still more regular; And as for
+_Beaument_ and _Fletcher_, In their _Plays_ they are commonly Profligate
+Persons that Swear, and even those are reprov'd for't. Besides, the Oaths
+are not so full of Hell and Defiance, as in the Moderns.
+
+So much for matter of Fact: And as for point of Law, I hope there needs not
+many words to prove Swearing a Sin: For what is more provoking than
+contempt, and what Sin more contemptuous than common Swearing? what can be
+more Insolent and Irreligious, than to bring in God to attest our Trifles,
+to give Security for our Follies, and to make part of our Diversion? To
+Play with Majesty and Omnipotence in this manner, is to render it cheap and
+despicable. How can such Customes as these consist with the belief of
+Providence or Revelation? The _Poets_ are of all People most to blame. They
+want even the Plea of _Bullies_ and _Sharpers_. There's no Rencounters, no
+starts of Passion, no suddain Accidents to discompose them. They swear in
+Solitude and cool Blood, under Thought and Deliberation, for Business, and
+for Exercise: This is a terrible Circumstance; It makes all _Malice
+Prepence_, and enflames the Guilt, and the Reckoning.
+
+And if Religion signifies nothing, (as I am afraid it does with some
+People) there is Law, as well as Gospel against _Swearing_. _3d Jac. 1
+cap. 21._ is expresly against the _Playhouse_. It runs thus.
+
+ For the preventing and avoiding of the great abuse of the holy Name of
+ God, in Stage Plays, Enterludes &c. Be it enacted by our Sovereign Lord
+ &c. That if at any time, or times, after the End of this present Session
+ of Parliament; any Person or Persons do, or shall in any Stage Play,
+ Enterlude, Show, &c. Jeastingly or Profanly, speak or use the Holy Name
+ of God, or of Christ Jesus, or of the Holy Ghost, or of the Trinity,
+ which are not to be spoken, but with Fear and Reverence; shall forfeit
+ for every such offence, by him or them committed, ten pounds: The one
+ Moity thereof to the King's Majesty, his Heirs; and Successors, the other
+ Moity thereof to him, or them, that will sue for the same in any Court of
+ Record at Westminster, wherein no essoin, protection, or wager of Law
+ shall be allow'd.
+
+By this _Act_ not only direct Swearing, but all vain Invocation of the Name
+of God is forbidden. This _Statute_ well executed would mend the _Poets_,
+or sweep the _Box_: And the _Stage_ must either reform, or not thrive upon
+Profaness.
+
+_3dly_ Swearing in the _Playhouse_ is an ungentlemanly, as well as an
+unchristian Practice. The _Ladies_ make a considerable part of the
+_Audience_. Now Swearing before Women is reckon'd a Breach of good
+Behaviour, and therefore a civil Atheist will forbear it. The custom seems
+to go upon this Presumption; that the Impressions of Religion are strongest
+in Women, and more generally spread. And that it must be very disagreeable
+to them, to hear the Majesty of God treated with so little respect.
+Besides: Oaths are a boistrous and tempestuous sort of Conversation;
+Generally the effects of Passion, and spoken with Noise, and Heat. Swearing
+looks like the beginning of a Quarrel, to which Women have an aversion: As
+being neither armed by Nature, nor disciplin'd by Custome for such rough
+Disputes. A Woman will start at a Soldiers Oath, almost as much as at the
+Report of his Pistol: And therefore a well Bred Man will no more Swear,
+than Fight in the Company of Ladies.
+
+A _Second_ Branch of the Profaness of the _Stage_ is their Abuse of
+Religion, and _Holy Scripture_. And here sometimes they don't stop short of
+Blasphemy. To cite all that might be Collected of this kind would be
+tedious. I shall give the _Reader_ enough to justifie the Charge, and I
+hope to abhor the Practice.
+
+To begin with the _Mock-Astrologer_. In the First _Act_ the _Scene_ is a
+_Chappel_; And that the Use of such Consecrated places may be the better
+understood, the time is taken up in Courtship, Raillery, and ridiculing
+Devotion. _Jacinta_ takes her turn among the rest. She Interrupts
+_Theodosia_, and cries out: _why Sister, Sister----will you pray? what
+injury have I ever done you that you should pray in my Company?_
+
+_Wildblood_ Swears by _Mahomet_, rallies smuttily upon the other World, and
+gives the preference to the Turkish Paradise[103]! This Gentleman to
+incourage _Jacinta_ to a Complyance in Debauchery, tells her _Heaven is all
+Eyes and no Tongue._[104] That is, it sees Wickedness but conceals it. He
+Courts much at the same rate a little before. _When a Man comes to a great
+Lady, he is fain to approach her with Fear, and Reverence, methinks there's
+something of Godliness in't_.[105] Here you have the Scripture burlesqu'd,
+and the Pulpit Admonition apply'd to Whoring.[106] Afterwards _Jacinta_ out
+of her great Breeding and Christianity, swears by _Alla_, and _Mahomet_,
+and makes a Jest upon Hell.[107] _Wildblood_ tells his Man that _such
+undesigning Rogues as he, make a Drudge of poor Providence_. And _Maskall_
+to show his proficiency under his Masters, replies to _Bellamy_, who would
+have had him told a Lie.[108] _Sir upon the Faith of a Sinner you have had
+my last Lie already. I have not one more to do me Credit, as I hope to be
+saved Sir._
+
+In the close of the _Play_, They make sport with Apparitions and Fiends.
+One of the Devils sneezes, upon this they give him the Blessing of the
+Occasion, and conclude _he has got cold by being too long out of the
+Fire_.[109]
+
+The _Orphan_ lays the Scene in Christendom, and takes the same care of
+Religion. _Castalio_ Complements his Mistress to Adoration.
+
+ _No Tongue my Pleasure and my Pain can tell:
+ 'Tis Heaven to have thee, and without thee Hell._ [110]
+
+_Polydor_ when upon the attempt to debauch _Monimia_, puts up this
+ejaculation.
+
+ _Blessed Heaven assist me but in this dear Hour_: [111]
+
+Thus the _Stage_ worships the true God in Blasphemy, as the _Lindians_ did
+_Hercules_ by Cursing and throwing stones.[112] This _Polydor_ has another
+Flight of Profaness, but that has got a certain _Protection_, and therefore
+must not be disturb'd.
+
+In the _Old Batchelour_, _Vain-love_ asks _Belmour_, _could you be content
+to go to Heaven_?
+
+_Bell. Hum, not immediatly in my Conscence, not heartily._[113]----This is
+playing I take it with Edge-Tools. To go to Heaven in jeast, is the way to
+go to Hell in earnest. In the Fourth _Act_, Lewdness is represented with
+that Gaity, as if the Crime was purely imaginary, and lay only in ignorance
+and preciseness. _Have you throughly consider'd (says Fondlewife) how
+detestable, how Heinous, and how crying a Sin the Sin of Adultery is? have
+you weighed I say? For it is a very weighty Sin: and, altho' it may
+lie----yet thy Husband must also bear his part; For thy iniquity will fall
+on his Head_.[114] I suppose this fit of Buffoonry and profaness, was to
+settle the Conscience of young Beginners, and to make the Terrors of
+Religion insignificant. _Bellmour_ desires _Lætitia to give him leave to
+swear by her Eyes and her Lips_: He kisses the Strumpet, and tells her,
+_Eternity was in that Moment_.[115] _Lætitia_ is horibly profane in her
+Apology to her Husband; but having the _Stage-Protection_ of Smut for her
+Guard, we must let her alone.[116] _Fondlewife_ stalks under the same
+shelter, and abuses a plain Text of Scripture to an impudent Meaning.[117]
+A little before, _Lætitia_ when her Intrigue with _Bellmour_ was almost
+discover'd, supports her self with this Consideration. _All my comfort lies
+in his impudence, and Heaven be prais'd, he has a Considerable
+Portion_.[118] This is the _Play-house_ Grace, and thus Lewdness is made a
+part of Devotion! Ther's another Instance still behind: 'Tis that of
+_Sharper_ to _Vain-Love_, and lies thus.
+
+_I have been a kind of God Father to you, yonder: I have promis'd and vow'd
+something in your Name, which I think you are bound to Perform_.[119] For
+Christians to droll upon their Baptism is somewhat extraordinary; But since
+the _Bible_ can't escape, 'tis the less wonder to make bold with the
+_Catechisme_.
+
+In the _Double Dealer_, Lady _Plyant_ cries out _Jesu_ and talks Smut in
+the same Sentence.[120] Sr. _Paul Plyant_ whom the Poet dub'd a Fool when
+he made him a Knight, talks very Piously! _Blessed be Providence, a Poor
+unworthy Sinner, I am mightily beholden to Providence_[121]: And the same
+word is thrice repeated upon an odd occasion.[122] The meaning must be that
+_Providence_ is a ridiculous supposition, and that none but Blockheads
+pretend to Religion. But the Poet can discover himself farther if need be.
+Lady _Froth_ is pleas'd to call _Jehu_ _a Hackney Coachman_.[123] Upon
+this, _Brisk_ replies, _If Jehu was a Hackney Coachman, I am
+answer'd----you may put that into the Marginal Notes tho', to prevent
+Criticisms----only mark it with a small Asterisme and say----Jehu was
+formerly a Hackney Coachman._ This for a heavy Piece of Profaness, is no
+doubt thought a lucky one, because it burlesques the Text, and the Comment,
+all under one. I could go on with the _Double Dealer_ but he'll come in my
+way afterwards, and so I shall part with him at present. Let us now take a
+veiw of _Don Sebastian_. And here the _Reader_ can't be long unfurnish'd.
+_Dorax_ shall speak first.
+
+ _Shall I trust Heaven
+ With my revenge? then where's my satisfaction?
+ No, it must be my own, I scorn a Proxy._[124]
+
+But _Dorax_ was a Renegado, what then? He had renounc'd Christianity, but
+not Providence. Besides; such hideous Sentences ought not to be put in the
+Mouth of the Devil. For that which is not fit to be heard, is not fit to be
+spoken. But to some people an Atheistical Rant is as good as a Flourish of
+Trumpets. To proceed. _Antonio_ tho' a profess'd Christian, mends the
+matter very little. He is looking on a Lot which he had drawn for his Life:
+This proving unlucky, after the preamble of a Curse or two, he calls it,
+
+ _As black as Hell, an other lucky saying!
+ I think the Devils in me:----good again,
+ I cannot speak one syllable but tends
+ To Death or to Damnation._[125]
+
+Thus the Poet prepares his Bullies for the other World! Hell and Damnation
+are strange entertaining words upon the _Stage_! Were it otherwise, the
+Sense in these Lines, would be almost as bad as the Conscience. The _Poem_
+warms and rises in the working: And the next Flight is extreamly
+remarkable:
+
+ _Not the last sounding could surprize me more,
+ That summons drowsy Mortals to their doom,
+ When call'd in hast they fumble for their Limbs:_[126]
+
+Very Solemnly and Religiously express'd! _Lucian_ and _Celsus_ could not
+have ridiculed the Resurrection better! Certainly the Poet never expects to
+be there. Such a light Turn would have agreed much better to a Man who was
+in the Dark, and was feeling for his Stockings. But let those who talk of
+_Fumbling_ for their Limbs, take care they don't find them too fast. In the
+Fourth _Act_ _Mustapha_ dates his _Exaltation to Tumult_, _from the second
+Night of the Month_ Abib.[127] Thus you have the Holy Text abused by
+Captain _Tom_; And the Bible torn by the Rabble! The Design of this Liberty
+I can't understand, unless it be to make _Mustapha_ as considerable as
+_Moses_; and the prevalence of a Tumult, as much a Miracle as the
+Deliverance out of _Ægypt_. We have heard this Author hitherto in his
+_Characters_, let us hear him now in his own Person. In his _Dedication of
+Aurenge Zebe_ he is so hardy as to affirm that _he who is too lightly
+reconciled after high Provocation, may Recommend himself to the World for a
+Christian, but I should hardly trust him for a Friend_. And why is a
+Christian not fit to make a Friend of? Are the Principles of Christianity
+defective, and the Laws of it Ill contriv'd? Are the Interests and
+Capacities of Mankind overlook'd? Did our Great Master bind us to
+Disadvantage, and make our Duty our Misfortune? And did he grudge us all
+the Pleasures and Securities of Friendship? Are not all these horrid
+Suppositions? Are they not a flat Contradiction to the _Bible_, and a Satyr
+on the Attributes of the Deity? Our Saviour tells us we must _forgive until
+Seventy times Seven_; That is, we must never be tired out of Clemency and
+Good Nature. He has taught us to pray for the Forgiveness of our own Sins,
+only upon the Condition of forgiving others. Here is no exception upon the
+Repetition of the Fault, or the Quality of the Provocation. Mr. _Dryden_ to
+do him right, do's not dispute the Precept. He confesses this is the way to
+be a Christian: But for all that he _should hardly trust him for a Friend_.
+And why so? Because the Italian Proverb says, _He that forgives the second
+time is a Fool._[128] This Lewd Proverb comes in for Authority, and is a
+piece of very pertinent Blasphemy! Thus in some Peoples _Logick_ one proof
+from Atheism, is worth Ten from the _New Testament_. But here the _Poet_
+argues no better than he Believes. For most certainly, a Christian of all
+others is best qualified for Friendship. For He that loves his Neighbour as
+himself, and carries Benevolence and Good Nature beyond the Heights of
+Philosophy: He that is not govern'd by Vanity, or Design; He that prefers
+his Conscience to his Life, and has Courage to Maintain his Reason; He that
+is thus qualified must be a good Friend; And he that falls short, is no
+good Christian. And since the _Poet_ is pleas'd to find fault with
+Christianity, let us examine his own Scheme. _Our Minds (says he) are
+perpetually wrought on by the Temperament of our Bodies, which makes me
+suspect they are nearer Allyed than either our Philosophers, or School
+Divines will allow them to be._[129] The meaning is, he suspects our Souls
+are nothing but Organiz'd Matter. Or in plain English, our _Souls_ are
+nothing but our Bodies. And then when the Body dies you may guess what
+becomes of them! Thus the Authorities of Religion are weaken'd, and the
+prospect of the other World almost shut up. And is this a likely
+Supposition for Sincerity and good Nature? Do's Honour use to rise upon the
+Ruines of Conscience? And are People the best Friends where they have the
+least Reason to be so? But not only the Inclinations to Friendship must
+Languish upon this Scheme, but the very Powers of it are as it were
+destroy'd. By this Systeme no Man can say his Soul is his own. He can't be
+assured the same Colours of Reason and Desire will last. Any little
+Accident from _without_ may metamorphose his Fancy, and push him upon a new
+set of Thoughts. _Matter_ and _Motion_ are the most Humorsom Capricious
+Things in Nature; and withall, the most Arbitrary and uncontroll'd. And can
+Constancy proceed from Chance, Choice from Fate, and Virtue from Necessity?
+In short a Man at this rate must be a Friend or an Enemy in spite of his
+Teeth, and just as long as the _Atoms_ please and no longer. Every Change
+in _Figure_ and _Impulse_, must alter the Idea, and wear off the former
+Impression. So that by these Principles, Friendship will depend on the
+_Seasons_, and we must look in the _Weather Glass_ for our Inclinations.
+But this 'tis to Refine upon Revelation, and grow wiser than Wisdom! The
+same Author in his Dedication of _Juvenal_ and _Persius_, has these words:
+_My Lord, I am come to the last Petition of_ Abraham;[130] _If there be ten
+Righteous Lines in this vast Preface, spare it for their sake; and also
+spare the next City because it is but a little one_. Here the Poet stands
+for _Abraham_; and the Patron for God Almighty: And where lies the Wit of
+all this? In the Decency of the Comparison? I doubt not. And for the _next
+City_ he would have spared, he is out in the Allusion. 'Tis no _Zoar_, but
+much rather _Sodom_ and _Gomorrah_, Let them take care the Fire and
+Brimstone does not follow: And that those who are so bold with _Abraham_'s
+Petition, are not forced to that of _Dives_. To beg Protection for a Lewd
+Book in _Scripture Phrase_, is very extraordinary! 'Tis in effect to
+Prostitute the Holy Rhetorick, and send the _Bible_ to the _Brothell_! I
+can hardly imagin why these Tombs of Antiquity were raked in, and
+disturb'd? Unless it were to conjure up a departed Vice, and revive the
+Pagan Impurities: Unless it were to raise the Stench of the Vault, and
+Poyson the Living with the Dead. Indeed _Juvenal_ has a very untoward way
+with him in some of his Satyrs. His Pen has such a Libertine stroak that
+'tis a Question whether the Practise, or the Reproof, the Age, or the
+Author, were the more Licentious. He teaches those Vices he would correct,
+and writes more like a Pimp, than a _Poet_. And truly I think there is but
+little of Lewdness lost in the _Translation_. The Sixth and Eleventh
+_Satyrs_ are Particularly remarkable. Such nauseous stuff is almost enough
+to debauch the _Alphabet_, and make the Language scandalous. One would
+almost be sorry for the privilege of _Speech_, and the Invention of
+_Letters_, to see them thus wretchedly abused. And since the Business must
+be undertaken, why was not the Thought Blanched, the Expression made
+remote, and the ill Features cast into shadows? I'm mistaken if we have not
+Lewdness enough of our own Growth, without Importing from our Neighbours.
+No. This can't be. An Author must have Right done him, and be shown in his
+own shape, and Complexion. Yes by all means! Vice must be disrobed, and
+People poyson'd, and all for the sake of Justice! To do Right to such an
+Author is to burn him. I hope Modesty is much better than Resemblance. The
+Imitation of an ill Thing is the worse for being exact: And sometimes to
+report a Fault is to repeat it.
+
+To return to his _Plays_. In _Love Triumphant_, _Garcia_ makes _Veramond_
+this Compliment:
+
+ _May Heaven and your brave Son, and above all,
+ Your own prevailing Genius guard your Age._[131]
+
+What is meant by his Genius, in this place, is not easy to Discover, only
+that 'tis something which is a better Guard than Heaven. But 'tis no Matter
+for the Sense, as long as the Profaness is clear. In this _Act_, Colonel
+_Sancho_ lets _Carlos_ know the old Jew is dead, which he calls good news.
+
+Carl. _What Jew?_
+
+Sanch. _Why the rich Jew my Father. He is gone to the Bosom, of_ Abraham
+_his Father, and I his Christian Son am left sole Heir_.[132] A very
+mannerly Story! But why does the Poet acquaint us with _Sanchos_ Religion?
+The case is pretty plain: 'tis to give a lustre to his Profaness, and make
+him burlesque St. _Luke_ with the better Grace. _Alphonso_ complains to
+_Victoria_ that _Nature doats with Age_.[133] His reason is, because
+Brother and Sister can't Marry as they did at first: 'Tis very well! We
+know what _Nature_ means in the Language of Christianity, and especially
+under the Notion of a Law-giver. _Alphonso_ goes on, and compares the
+Possession of Incestuous Love to Heaven. Yes, 'tis _Eternity in
+Little_.[134]
+
+It seems Lovers must be distracted or there's no diversion. A Flight of
+Madness like a Faulcons _Lessening_, makes them the more gaz'd at! I am now
+coming to some of the Poets Divinity. And here _Vengeance is said to be so
+sweet a Morsel_,
+
+ _That Heaven reserves it for its proper Tast._[135]
+
+This belike is the meaning of those Texts, _that God is good and Gracious,
+and slow to anger, and does not willingly afflict the Children of Men_!
+From expounding the Bible he goes to the _Common Prayer_. And as _Carlos_
+interprets the _Office_ of _Matrimony_, For Better, for Worse, is _for
+Virgin for Whore_;[136] And that the Reference might not be mistaken, the
+Poet is careful to put the Words in _Italick_, and great Letters. And by
+the way, He falls under the _Penalty_ of the Statute for Depraving the
+_Common Prayer_.[137]
+
+_Sancho_ upon reading a Letter which he did not like, cries _Damn it, it
+must be all Orthodox_.[138] _Damn_ and _Orthodox_ clapt together, make a
+lively Rant, because it looks like Cursing the _Creeds_. The most
+extraordinary passage is behind; _Sancho_ was unhappily Married: _Carlos
+tells him, For your Comfort, Marriage they say is Holy. Sancho_ replies:
+_Ay, and so is Martyrdom as they say, but both of them are good for just
+nothing, but to make an end of a Mans Life_.[139] I shall make no
+Reflections upon This: There needs no Reading upon a Monster: 'Tis shown
+enough by its own Deformity. _Love for Love_ has a Strain like this, and
+therefore I shall put them together: _Scandal_ solicits Mrs. _Foresight_;
+She threatens to tell her Husband. He replys, _He will die a Martyr rather
+then disclaim his Passion_.[140] Here we have Adultery dignified with the
+stile of Martyrdom: As if 'twas as Honourable to perish in Defence of
+Whoring, as to dye for the Faith of Christianity. But these _Martyrs_ will
+be a great while in burning, And therefore let no body strive to grace the
+Adventure, or encrease the Number. And now I am in this _Play_ the Reader
+shall have more. _Jeremy_ who was bred at the University, calls the Natural
+Inclinations to Eating and Drinking, _Whoreson Appetites_. This is strange
+Language! The _Manicheans_ who made Creation the work of the Devil, could
+scarcely have been thus Coarse.[141] But the _Poet_ was _Jeremy's_ Tutor,
+and so that Mystery is at an end. Sr. _Samson_ carries on the
+Expostulation, rails at the Structure of Human Bodies, and says,[142]
+_Nature has been Provident only to Bears, and Spiders_; This is the Authors
+Paraphrase on the 139 _Psalm_; And thus he gives God thanks for the
+Advantage of his Being! The _Play_ advances from one wickedness to another,
+from the _Works_ of God, to the Abuse of his Word. Foresight _confesses
+'tis Natural for Men to mistake_.[143] Scandal _replies, You say true, Man
+will err, meer Man will err----but you are something more----There have
+been wise Men; but they were such as you----Men who consulted the Stars,
+and, were observers of Omens_----Solomon _was wise but how?----by his
+judgment in Astrology._ 'Tis very well! _Solomon_ and _Foresight_ had their
+Understandings qualified alike. And pray what was _Foresight_? Why an
+_Illiterate Fellow_. _A pretender to Dreams, Astrology, Palmistry_ &c. This
+is the _Poets_ account of _Solomon's_ Supernatural Knowledge![144] Thus the
+wisest Prince is dwindled into a Gypsie! And the Glorious Miracle resolved
+into Dotage, and Figure-flinging! _Scandal_ continues his Banter, and says,
+the _wise Men of the East owed their Instruction to a Star; which is
+rightly observ'd by_ Gregory _the Great in favour of Astrology_. This was
+the Star which shone at our Saviour's Birth. Now who could imagine by the
+Levity of the occasion, that the Author thought it any better than an
+_Ignis Fatuus_, or _Sydrophel's_ Kite in _Hudibras_? Sr. _Sampson_ and the
+fine _Angelica_, after some lewd raillery continue the Allegory, and drive
+it up into Profaness. For this reason the Citation must be imperfect.
+
+_Sr._ Samps. Sampson'_s a very good Name for----your_ Sampsons _were strong
+Dogs from the Beginning_.[145]
+
+Angel. _Have a care----If you remember the strongest_ Sampson _of your
+Name, pull'd an old House over his Head at last_. Here you have the Sacred
+History burlesqu'd, and _Sampson_ once more brought into the House of
+_Dagon_, to make sport for the _Philistines_! To draw towards an end of
+this _Play. Tattle_ would have carried off _Valentine_'s Mistress. This
+later, expresses his Resentment in a most Divine manner! Tattle _I thank
+you, you would have interposed between me and Heaven, but Providence has
+laid Purgatory in your way_.[146] Thus Heaven is debas'd into an Amour, and
+Providence brought in to direct the Paultry concerns of the _Stage!
+Angelica_ concludes much in the same strain: _Men are generally Hypocrites
+And Infidels, they pretend to Worship, but have neither Zeal, nor Faith;
+How few like_ Valentine _would persevere unto Martyrdom? &c._[147] Here you
+have the Language of the _Scriptures_, and the most solemn Instances of
+Religion, prostituted to Courtship and Romance! Here you have a Mistress
+made God Almighty, Ador'd with Zeal and Faith, and Worship'd up to
+Martyrdom! This if 'twere only for the Modesty, is strange stuff for a Lady
+to say of her self. And had it not been for the profane Allusion, would
+have been cold enough in all Conscience.
+
+The _Provok'd Wife_ furnishes the Audience with a Drunken Atheistical
+Catch: 'Tis true this Song is afterwards said to be _Full of Sin and
+Impudence_.[148] But why then was it made? This Confession is a miserable
+_Salvo_; And the Antidote is much weaker than the Poyson: 'Tis just as if a
+Man should set a House in a Flame, and think to make amends by crying
+_Fire_ in the Streets. In the last _Act Rasor_ makes his Discovery of the
+Plot against _Belinda_ in _Scripture_ phrase. I'le give it the _Reader_ in
+the Authors Dialogue.
+
+Belind. _I must know who put you upon all this Mischief._[149]
+
+Rasor. _Sathan And his Equipage. Woman tempted me, Lust weaken'd,----And so
+the Devil overcame me: As fell_ Adam _so fell I_.
+
+Belind. _Then pray Mr._ Adam _will you make us acquainted with your_ Eve?
+
+_Rasor_ unmasks _Madamoselle_ and says, _This is the Woman that tempted me:
+But this is the Serpent_ (meaning Lady _Fanciful_) _that tempted the Woman;
+And if my Prayers might be heard, her punishment for so doing should be
+like the Serpents of old, &c._ This _Rasor_ in what we hear of him before,
+is all Roguery, and Debauch: But now he enters in _Sackcloth_; and talks
+like _Tribulation_ in the _Alchemist_. His Character is chang'd to make him
+the more profane; And his Habit, as well as Discourse, is a Jest upon
+Religion. I am forced to omit one Line of his Confession. The Design of it
+is to make the _Bible_ deliver an obscene Thought: And because the Text
+would not bend into a Lewd Application; He alters the words for his
+purpose, but passes it for Scripture still. This sort of Entertainment is
+frequent in the _Relapse_. Lord _Foplington_ laughs at the publick
+Solemnities of Religion, as if 'twas a ridiculous piece of Ignorance, to
+pretend to the Worship of a God. He discourses with _Berinthia_ and
+_Amanda_ in this manner[150]: _Why Faith Madam,----Sunday is a vile Day, I
+must confess. A man must have very little to do at Church that can give an
+account of the Sermon._ And a little after: _is to mind what one should not
+do. Lory_ tells young _Fashion, I have been in a lamentable Fright ever
+since that Conscience had the Impudence to intrude into your Company_. His
+Master makes him this Comfortable Answer. _Be at peace, it will come no
+more:----I have kick'd it down stairs._ A little before he breaks out into
+this Rapture. Now Conscience I defie thee![151] By the way we may observe,
+that this young _Fashion_ is the _Poets_ Favorite.[152] _Berinthia_ and
+_Worthy_, two _Characters_ of Figure, determine the point thus in defence
+of Pimping.
+
+Berinth. _Well, I would be glad to have no Bodies Sins to answer for but my
+own. But where there is a necessity_----[153]
+
+Worth. _Right as you say, where there is a Necessity; A Christian is bound
+to help his Neighbour._
+
+_Nurse_, after a great deal of Profane Stuff concludes her expostulation in
+these words: _But his Worship_ (_Young_ Fashion) _over-flows with his Mercy
+and his Bounty; He is not only pleas'd to forgive us our Sins----but which
+is more than all, has prevail'd with me to become the Wife of thy
+Bosom_:[154] This is very heavy, and ill dress'd. And an Atheist must be
+sharp set to relish it. The Vertuous _Amanda_, makes no scruple to charge
+the Bible with untruths.
+
+ --_What Slippery stuff are Men compos'd of?
+ Sure the Account of their Creation's false,
+ And 'twas the Womans Rib that they were form'd of._[155]
+
+Thus this Lady abuses her self, together with the Scripture, and shews her
+Sense, and her Religion, to be much of a Size.
+
+_Berinthia_, after she has given in a Scheme for the debauching _Amanda_,
+is thus accosted by _Worthy_: _Thou Angel of Light, let me fall down and,
+adore thee_![156] A most Seraphick Compliment to a Procuress! And 'tis
+possible some Angel or other, may thank him for't in due time.
+
+I am quite tired with these wretched Sentences. The sight indeed is
+horrible, and I am almost unwilling to shew it. However they shall be
+Produced like Malefactors, not for Pomp, but Execution. Snakes and Vipers,
+must sometimes be look'd on, to destroy them. I can't forbear expressing my
+self with some warmth under these Provocations. What Christian can be
+unconcern'd at such intolerable Abuses? What can be a juster Reason for
+indignation than Insolence and Atheism? Resentment can never be better
+shown, nor Aversion more seasonably exerted! Nature made the Ferment and
+Rising of the Blood, for such occasions as This. On what unhappy Times are
+we fallen! The Oracles of Truth, the Laws of Omnipotence, and the Fate of
+Eternity are Laught at and despis'd! That the _Poets_ should be suffer'd to
+play upon the _Bible_, and Christianity be Hooted off the _Stage_!
+Christianity that from such feeble beginings made so stupendious a
+progress! That over-bore all the Oppositions of Power, and Learning; and
+with Twelve poor Men, outstretch'd the Roman Empire. That this glorious
+Religion so reasonable in its Doctrine, so well attested by Miracles, by
+Martyrs, by all the Evidence that _Fact_ is capable of, should become the
+Diversion of the Town, and the Scorn of Buffoons! And where, and by whom is
+all this Out-rage committed? why not by _Julian_, or _Porphirie_, not among
+Turks or Heathens, but in a Christian Country, in a Reform'd Church, and in
+the Face of Authority! Well! I perceive the Devil was a Saint in his
+_Oracles_, to what he is in his _Plays_. His Blasphemies are as much
+improv'd as his Stile, and one would think the Muse was _Legion_! I suppose
+the _Reader_ may be satisfied already: But if he desires farther proof,
+there's something more flamingly impious behind.
+
+The Christian _Almeida_ when _Sebastian_ was in danger, Raves and Foames
+like one Possess'd,
+
+ _But is there Heaven, for I begin to doubt?[157]
+ Now take your swing ye impious Sin unpunish'd,
+ Eternal Providence seems over watch'd,
+ And with a slumbring Nod assents to Murther._
+
+In the next _page_, she bellows again much after the same manner. The
+_Double Dealer_ to say the least of him, follows his Master in this Road,
+_Passibus æquis_. Sr. _Paul Plyant_ one would think had done his part: But
+the ridiculing _Providence_ won't satisfie all People: And therefore the
+next attempt is somewhat bolder.
+
+_Sr._ Paul. _Hold your self contented my Lady_ Plyant,----_I find Passion
+coming upon me by Inspiration_.[158] In _Love Triumphant_, _Carlos_ is by
+the Constitution of the _Play_ a Christian;[159] and therefore must be
+construed in the sense of his Religion. This Man blunders out this horrible
+expression. _Nature has given me my Portion in Sense with a P---- to her.
+&c._ The _Reader_ may see the Hellish Syllable at Length if he pleases.
+This Curse is borrow'd for _Young Fashion_ in the _Relapse_.[160] The
+_Double Dealer_ is not yet exhausted. _Cynthia the Top Lady grows
+Thoughtful._ Upon the question she relates her Contemplation. Cynth. _I am
+thinking (says she) that tho' Marriage makes Man and Wife one Flesh, it
+leaves them two Fools._[161] This Jest is made upon a Text in
+_Genesis_,[162] and afterwards applyed by our Saviour to the case of
+Divorse. _Love for Love_ will give us a farther account of this Authors
+Proficiency in the _Scriptures_. Our Blessed Saviour affirms himself _to be
+the Way, the Truth, and the Light, that he came to bear witness to the
+Truth, and that his Word is Truth_. These expressions were remembred to
+good purpose. For _Valentine_ in his pretended Madness tells _Buckram_ the
+Lawyer; _I am Truth,----I am Truth----Who's that, that's out of his way, I
+am Truth, and can set him right._[163] Now a _Poet_ that had not been
+smitten with the pleasure of Blasphemy, would never have furnish'd Frensy
+with Inspiration; nor put our Saviours Words in the Mouth of a Madman.
+_Lady Brute_, after some struggle between Conscience and Lewdness, declares
+in Favour of the later. She says the _part of a downright Wife is to
+Cuckold her Husband_.[164] And tho' this is _against the strict Statute Law
+of Religion, yet if there was a Court of Chancery in Heaven, she should be
+sure to cast him_.[165]
+
+This Brass is double guilt. _First_, It supposes no Equity in Heaven. And
+_Secondly_, If there was, _Adultery_ would not be punish'd! The _Poet_
+afterwards acquaints us by this Lady, that Blasphemy is no Womans Sin.[166]
+Why then does she fall into it? Why in the mid'st of Temper and Reasoning?
+What makes him break in upon his own Rules? Is Blasphemy never unseasonable
+upon the Stage, And does it always bring its excuse along with it? The
+_Relapse_ goes on in the same strain. When Young _Fashion_ had a prospect
+of cheating his Elder Brother, he tells _Lory, Providence thou see'st at
+last takes care of Men of Merit.[167] Berinthia_ who has engag'd to corrupt
+_Amanda_ for _Worthy_; attacks her with this Speech, _Mr_. Worthy _used you
+like A Text, he took you all to peices_,[168] and it seems was particular
+in her Commendation, Thus she runs on for several Lines, in a Lewd, and
+Profane Allegory. In the Application she speaks out the Design, and
+concludes with this pious Exhortation! _Now consider what has been said,
+and Heaven give you Grace to put it in practise_; that is to play the
+Whore. There are few of these last Quotations, but what are plain
+Blasphemy, and within the _Law_. They look reeking as it were from
+_Pandæmonium_, and almost smell of Fire and Brimstone. This is an Eruption
+of Hell with a witness! I almost wonder the smoak of it has not darken'd
+the Sun, and turn'd the Air to Plague and Poyson! These are outrageous
+Provocations; Enough to arm all Nature in Revenge; To exhaust the
+Judgments, of Heaven, and sink the _Island_ in the Sea! What a spite have
+these Men to the God that made them. How do They Rebell upon his Bounty,
+and attack him with his own Reason? These Giants in Wickedness, how would
+they ravage with a Stature Proportionable? They that can Swagger in
+Impotence, and Blaspheme upon a Mole-Hill, what would they do if they had
+Strength to their Good-Will? And what can be the Ground of this Confidence,
+and the Reason of such horrid Presumption? Why the _Scripture_ will best
+satisfie the question. _Because sentence against An Evil work is not
+excuted speedily, therefore the heart of the Sons of Men, is fully set in
+them to do Evil._[169]
+
+Clemency is weakness with some People; _And the Goodness of God which
+should lead them to Repentance, does but harden them the more_. They
+conclude he wants Power to punish, because he has patience to forbear.
+Because there is a Space between Blasphemy and Vengeance; and they don't
+perish in the Act of Defiance; Because they are not blasted with Lightning,
+transfixt with Thunder, and Guarded off with Devils, they think there's no
+such matter as a day of Reckoning. _But let no Man be Deceiv'd, God is not
+mock'd_;[170] not without danger they may be assur'd. Let them retreat in
+time, before the _Floods run over them_: Before they come to that place,
+where Madness will have no Musick, nor Blasphemy any Diversion.
+
+And here it may not be amiss to look a little into the Behaviour of the
+_Heathens_. Now 'tis no wonder to find them run riot upon this Subject. The
+Characters of their Gods were not unblemish'd. Their prospect of the other
+World, was but dim; neither were they under the Terrors of _Revelation_.
+However, they are few of them so bad as the _Moderns_.
+
+_Terence_ does not run often upon this rock. 'Tis true _Chærea_ falls into
+an ill Rapture after his Success.[171] _Chremes_ bids his Wife not tire the
+Gods with Thanks:[172] And _Æschinus_ is quite sick of the Religious part
+of the Weding.[173] These Instances; excepting his Swearing, are the most,
+(and I think near all the) exceptionable Passages of this _Author_.
+
+_Plautus_ is much more bold. But then his sally's are generally made by
+_Slaves_ and _Pandars_.
+
+This makes the Example less dangerous, and is some sort of extenuation. I
+grant this imperfect excuse wont serve him always. There are some Instances
+where his _Persons_ of better Figure are guilty of lewd Defences, Profane
+Flights, and Sawcy Expostulation.[174] But the _Roman_ Deities were
+_Beings_ of ill Fame, 'tis the less wonder therefore if the _Poets_ were
+familiar with them. However, _Plautus_ has something good in him, and
+enough to condemn the Practise. _Pleusides would gladly have had the Gods
+changed the method of Things, in some Particulars. He would have had frank
+good Humour'd People long live'd, and close-fisted Knaves die Young._ To
+this _Periplectimenes_ Gravely answers, _That 'tis great Ignorance, and
+Misbehaviour to Censure the Conduct of the Gods, or speak dishonorably of
+them_.[175] In his _Pseudolus_ the Procurer _Ballio_ talks Profanely. Upon
+which _Pseudolus_ makes this Reflection. _This Fellow makes nothing of
+Religion, how can we trust him in other matters? For the Gods whom all
+People have the greatest reason to fear, are most slighted by him._[176]
+
+The Greek Tragedians are more staunch, and write nearer the Scheme of
+Natural Religion. 'Tis true, they have some bold expressions: But then they
+generally reprove the Liberty, and punish the Men. _Prometheus_ in
+_Æschylus_ blusters with a great deal of Noise, and Stubborness.[177] He is
+not for changing Conditions with _Mercury_: And chuses rather to be
+miserable, than to submit even to _Jupiter_ himself. The _Chorus_ rebuke
+him for his Pride, and threaten him with greater Punishment. And the _Poet_
+to make all sure brings him to Execution before the end of the _Play_. He
+discharges Thunder and Lightning at his Head; shakes his Rock with an
+Earthquake, turns the Air into Whirl-wind, and draws up all the Terrors of
+Nature to make him an example. In his _Expedition against Thebes_,
+_Eteocles_ expects _Capaneus_ would be destroy'd for his Blasphemies.[178]
+Which happen'd accordingly. On the other hand; _Amphiaraus_ being a person
+of Virtue, and Piety, they are afraid least he should succeed. _For a
+Religious Enemy is almost invincible._[179] _Darius_'s Ghost lays
+_Xerxes_'s ruin upon the excess of his Ambition, _'Twas, because he made a
+Bridge over the_ Hellespont, _used_ Neptune _contumeliously, and, thought
+himself Superiour to Heaven._[180] This Ghost tells the _Chorus that the
+Persian Army miscarried for the out-rages they did to Religion, for
+breaking down the Altars, and plundering the Gods_.[181]
+
+_Ajax_'s Distraction is represented as judicial in _Sophocles_. 'Twas
+inflicted for his _Pride_ and _Atheism_.[182] 'When his Father bid him be
+brave but Religious withall, he haughtily replyed that 'twas, for Cowards
+to beg the Assistance of the Gods; as for his part, he hoped to Conquer
+without them. And when _Minerva_ encouraged him to charge the Enemy,
+
+ [Greek: To t' antiphônei deinon arrêton t' epos,]
+
+'He made her this Lewd and insufferable Answer. Pray withdraw, and give
+your Countenance elswhere, I want no Goddesses to help me do my Business.
+This Insolence made _Minerva_ hate him; and was the cause of his Madness
+and self Murther.' To proceed. The _Chorus_ condemns the Liberty of
+_Jocasta_, who obliquely charged a Practise upon the _Oracle_:[183] Tho'
+after all, she did not tax _Apollo_, but his Ministers.
+
+The same _Chorus_ recommends Piety, and Relyance upon the Gods, and
+threatens Pride and Irreligion with Destruction. In _Antigone_,[184]
+_Tiresias_ advises _Creon_ to wave the Rigour of his _Edict_, And not let
+the Body of _Polynices_ lie unburied, and expos'd. He tells him the Altars
+were already polluted with Humane Flesh. This had made the Language of the
+Birds unintelligible, and confounded the marks of _Augury_.[185] _Creon_
+replies in a rage, and says he would not consent to the Burial of
+_Polynices_: No, tho' 'twere to prevent the Eagle's throwing part of the
+Carkass in _Jove_'s _Chair_ of _State_. This was a bold Flight; but 'tis
+not long before he pays for't. Soon after, his Son, and Queen, kill
+themselves. And in the close the Poet who speaks in the _Chorus_, explains
+the Misfortune, and points upon the Cause, and affirms that _Creon_ was
+punish'd for his Haughtiness and Impiety. To go on to his _Trachiniæ_.
+_Hercules_ in all the extremity of his Torture does not fall foul upon
+Religion. 'Tis true, He shows as much Impatience as 'tis possible. His
+Person, his pain, and the Occasion of it, were very extraordinary. These
+circumstances make it somewhat natural for him to complain above the common
+rate. The Greatness of his Spirit, the Feavour of his Blood, and the Rage
+of his Passion, could hardly fail of putting Force, and Vehemence into his
+Expressions. Tho' to deal clearly he seems better furnish'd with Rhetorick,
+than true Fortitude.[186] But after all, his Disorders are not altogether
+ungovern'd. He is uneasy, but not impious, and profane.
+
+I grant _Hercules Oeteus_ in _Seneca_, swaggers at a strange Rhodomontading
+rate. But the Conduct of this Author is very indifferent. He makes a meer
+_Salamander_ of his _Hero_, and lets him declaim with too much of Length,
+Curiosity and Affectation, for one in his Condition: He harangues it with
+great plenty of Points, and Sentences in the Fire, and lies frying, and
+Philosophizing for near a hundred Lines together. In fine, this Play is so
+injudiciously manag'd, that _Heinsius_ is confident 'twas written by
+neither of the _Seneca's_, but by some later Author of a lower _Class_. To
+return to _Sophocle_'s _Trachiniæ_. _Hyllus_ reproaches the Gods with
+Neglect, because they gave _Hercules_ no Assistance, and glances upon
+_Jupiter_ himself.[187] This sally is not so thoroughly corrected as
+formerly. 'Tis true the _Chorus_ make some little satisfaction immediately
+after. They resolve all surprizes of Misfortune, all Revolutions of States
+or Families, into the will and Permission of _Jupitur_. This by
+implication, They make an argument for acquiescence. Besides, the Poet had
+laid in a sort of caution against Misconstruction before. For the
+_Messenger_ tells _Dejaneira_ that we ought not to Murmur at the Conduct of
+_Jupiter_.[188]
+
+ ----[Greek: Tou logou d' ou chrê Phthonon]
+ [Greek: Gonai proseinai Zeus hotou praktôr phanê.]
+
+This for a Heathen is something tho' not enough, _Cleomenes_'s Rant seems
+an imitation of _Hyllus_, Only 'tis bolder, and has nothing of the rashness
+of Youth to excuse it.[189] Besides _Sophocles_ throws in somewhat by way
+of Preservative. Whereas in _Cleomenes_ the Boy _Cleonidas_ has the better
+on the wrong side, and seems to carry the cause of Atheism against his
+Father.[190] This _Scene_ of a _Famine_ Mr. _Dryden_ calls a Beauty; and
+yet Methinks _Cleora_ is not very Charming! Her part is to tell you the
+Child suck'd to no purpose.
+
+ _It pull'd and pull'd but now but nothing came,
+ At last it drew so hard that the Blood follow'd.
+ And that Red Milk I found upon its Lips,
+ Which made me swoon for Fear._[191]
+
+There's a Description of Sucking for you! And truly one would think the
+Muse on't were scarsely wean'd. This Lady's fancy is just
+_Slip-Stocking-high_; and she seems to want Sense, more than her Breakfast.
+If this Passage would not shine, the Poet should have let it alone. 'Tis
+_Horace_'s advice.
+
+ ----_et quæ
+ Desperes tractata nitescere posse relinquas._[192]
+
+The greatest part of the Life of this _Scene_ is spent in impious Rants,
+and Atheistical Disputes. To do the Author right, his _Characters_ never
+want Spirits for such Service, either full or Fasting. Some people love to
+say the worst Things in the best manner; To perfume their Poysons, and give
+an Air to Deformity.
+
+There is one ill Sentence in _Sophocles_ behind. _Philoctetes_ calls the
+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.
+
+When the _Trojans_ were consulting what was to be done with the
+_Wooden-Horse_, and some were for lodging it within the Walls; _Laocoon_
+appears against this Opinion at the Head of a numerous Party, harangues
+with a great deal of Sense, and Resolution, and examines the _Machine_ with
+his Lance. In fine, He advised so well, and went so far in the Discovery of
+the Stratagem; that if the _Trojans_ had not been ungovernable, and as it
+were stupified by Fate and Folly, he had saved the Town.[235]
+
+ _Trojaque nunc stares Priamique arx alta maneres_.
+
+This _Laocoon_ was _Neptunes_ Priest, and either Son to _Priam_, or Brother
+to _Anchises_, who was of the Royal Family.[236] The next we meet with is
+_Pantheus Apollo's_ Priest. He is call'd _Pantheus Otriades_, which is an
+argument his Father was well known. His acquaintance with _Æneas_ to whose
+House he was carrying his little Grandson, argues him to be a Person of
+Condition.[237] _Pantheus_ after a short relation of the Posture of
+Affairs, joyns _Æneas_'s little Handful of Men, charges in with him when
+the Town was seiz'd, and fired, and at last dies Handsomly in the
+Action.[238]
+
+The next is _Anius_ King of _Delos_, Prince and _Priest_ in one Person.
+
+ _Rex Anius, rex idem hominum Phoebique Sacerdos._[239]
+
+When _Æneas_ was outed at _Troy_, and in quest of a new Country, he came to
+an Anchor at _Delos_; _Anius_ meets him in a Religious Habit, receives him
+civilly, and obliges him with his _Oracle_.[240] In the Book now Mention'd
+we have another of _Apollo's_ Priests, his name is _Helenus_, Son of
+_Priam_ and King of _Chaonia_. He entertains _Æneas_ with a great deal of
+Friendship, and Magnificence, gives him many material Directions, and makes
+him a rich Present at parting. To this Prince if you Please we may joyn a
+Princess of the same Profession; and that is _Rhea Silvia_ Daughter to
+_Numitor_ King of _Alba_, and Mother to _Romulus_, and _Remus_. This Lady
+_Virgil_ calls----_regina Sacerdos_ a Royal Priestess.[241] Farther. When
+_Æneas_ made a Visit upon Business to the _shades Below_, He had for his
+Guide, the famous _Sibylla Cumæa_, who Belong'd to _Apollo_.[242] When he
+came thither amongst the rest of his Acquantance he saw _Polybætes_ a
+Priest of _Ceres_. This _Polybætes_ is mention'd with the three Sons of
+_Antenor_, with _Glaucus_, and _Thersilochus_, who Commanded in Cheif in
+the _Trojan Auxiliaries_: So that you may know his Quality by his Company.
+When _Æneas_ had passed on farther, he saw _Orpheus_ in _Elysium_: The Poet
+calls him the _Thracian_ Priest. There needs not be much said of _Orpheus_;
+He is famous for his skill in Musick, Poetry, and Religious
+Ceremonies,[243] He was one of the Hero's of Antiquity, and a principal
+Adventurer in the Expedition for the _Golden-Fleece_.
+
+In the Seventh _Æneid_ the Poet gives in a List of the Princes, and General
+Officers who came into the Assistance of _Turnus_; Amongst the rest he
+tells you,
+
+ _Quin & Marrubia venit de gente Sacerdos,
+ Archippi regis missu fortissimus Umbro._
+
+This _Priest_ he commends both for his Courage and his skill in Physick,
+Natural Magick, and Phlosophy. He understood the Virtue of _Plants_, and
+could lay Passions and Poysons asleep. His death was extreamly regretted by
+his Country, who made a Pompous and Solemn Mourning for him.
+
+ _Te nemus Angitiæ, vitrea te Fucinus unda,
+ Te liquidi flevere lacus._[244]
+
+The _Potitij_, and the _Pinarij_ Mention'd _Æneid 8._[245] were as _Livy_
+observes, chosen out of the first Quality of the Country, and had the
+_Priesthood_ hereditary to their Family. To go on, _Æmonides_, and
+_Chloreus_ make a glittering Figure in the _Feild_, and are very remarkable
+for the Curiosity of their Armour, and Habit. _Æmonides_'s _Finery_ is
+passed over in general.
+
+ _Totus collucens veste atque insignibus armis._[246]
+
+But the Equipage of _Chloreus_ is flourish'd out at Length, and as I
+remember admired by _Macrobius_ as one of the Master peices of _Virgil_ in
+Description. In short; He is all Gold, Purple, Scarlet, and
+Embroydery;[247] and as rich as Nature, Art, and Rhetorick can make him. To
+these I might add _Rhamnes_, _Asylas_, and _Tolumnius_, who were all
+Persons of Condition, and had Considerable Posts in the Army.[248]
+
+It may be these last were not strictly _Priests_. Their Function was rather
+_Prophetick_. They interpreted the Resolutions of the Gods, by the voice of
+Birds, the Inspection of Sacrifices, and their Observations of Thunder.
+This made their Character counted Sacred, and their Relation to the Deity
+particular. And therefore the _Romans_ ranged them in the _Order_ of the
+_Priests_.[249]
+
+Thus we see the admired _Homer_, and _Virgil_, always treat the _Priests_
+fairly, and describe them in Circumstances of Credit: If 'tis said that the
+Instances I have given are mostly in Names of _Fiction_, and in Persons who
+had no Being, unless in the Poets fancy. I answer, I am not concern'd in
+the History of the Relation. Whether the Muster is true or false, 'tis all
+one to my purpose. This is certain, had the _Priests_ been People of such
+slender Consideration as our _Stage Poets_ endeavour to make them; they
+must have appear'd in a different Figure; or rather have been left out as
+too little for that sort of _Poem_. But _Homer_ and _Virgil_ had other
+Sentiments of Matters: They were governed by the Reason of Things, and the
+common usage of the World. They knew the _Priesthood_ a very reputable
+Employment, and always esteem'd as such. To have used the _Priests_ ill,
+They must have call'd their own Discretion in question: They must have run
+into impropriety, and fallen foul upon Custom, Manners, and Religion. Now
+'twas not their way to play the Knave and the Fool together: They had more
+Sense than to do a silly Thing, only for the Satisfaction of doing an ill
+one.
+
+I shall now go on to enquire what the Greek _Tragedians_ will afford us
+upon the present Subject. There are but two _Plays_ in _Æschylus_ where the
+_Ministers_ of the Gods are represented. The one is in his _Eumenides_, and
+here _Apollo_'s _Priestess_ only opens the _Play_ and appears no more. The
+other is in his _Seige_ of _Thebes_. In this Tragedy the _Prophet
+Amphiaraus_ is one of the Seven Commanders against the _Town_. He has the
+Character of a Modest, Brave Officer, and of one who rather affected to be
+great in Action, than Noise.
+
+In _Sophocle_'s _Oedipus Tyrannus_, _Jupiter's Priest_ has a short part. He
+appears at the Head of an _Address_, and delivers the Harangue by the
+King's Order. _Oedipus_ in his Passion treats _Tiresias_ ruggedly;[250]
+_Tiresias_ replies with Spirit and Freedom; and plainly tell him he was
+none of his _Servant_ but _Apollo_'s.
+
+ [Greek: Ou gar ti soi zô doulos alla loxia][251]
+
+And here we may observe that all _Oedipus_ his reproaches relate to
+_Tiresias_'s person, there is no such Thing as a general Imputation upon
+his Function: But the _English Oedipus_ makes the _Priesthood_ an
+Imposturous Profession;[252] and rails at the whole _Order_. In the next
+Tragedy, _Creon_ charges _Tiresias_ with subornation; and that he intended
+to make a Penny of his Prince. The _Priest_ holds up his Character, speaks
+to the ill Usage with an Air of Gravity, calls the King _Son_, and
+foretells him his Misfortune.[253]
+
+To go on to _Euripides_, for _Sophocles_ has nothing more. This Poet in his
+_Phænissæ_ brings in _Tiresias_ with a very unacceptable report from the
+_Oracle_. He tells _Creon_ that either his Son must die, or the City be
+lost. _Creon_ keeps himself within Temper, and gives no ill Language. And
+even when _Moenecius_ had kill'd himself, he neither complains of the Gods,
+nor reproaches the _Prophet_.[254]
+
+In his _Bacchæ_, _Tiresias_ is honourably used by _Cadmus_; And _Pentheus_
+who threatned him, is afterwards punish'd for his Impiety.[255] In another
+_Play_ _Apollo_'s _Priestess_ comes in upon a creditable account, and is
+respectfully treated.[256] _Iphigenia_ _Agamemnon_'s Daughter is made
+_Priestess_ to _Diana_; and her Father thought himself happy in her
+Employment.[257] These are all the _Priests_ I remember represented in
+_Euripides_. To conclude the antient _Tragedians_ together: _Seneca_ seems
+to follow the Conduct of _Euripides_, and secures _Tiresias_ from being
+outraged. _Oedipus_ carries it smoothly with him and only desires him to
+out with the Oracle, and declare the Guilty Person. This _Tiresias_
+excuses, and afterwards the Heat of the expostulation falls upon
+_Creon_.[258] _Calchas_ if not strictly a _Priest_, was an _Augur_, and had
+a Religious Relation. Upon this account _Agamemnon_ calls him _interpres
+Deorum_; The Reporter of Fate, and the God's _Nuntio_; And gives him an
+honourable Character.[259]
+
+This Author is done; I shall therefore pass on to the _Comedians_. And
+here, _Aristophanes_ is so declared an Atheist, that I think him not worth
+the citing. Besides, he has but little upon the Argument: And where he does
+engage it, the _Priests_ have every jot as good Quarter as the Gods.[260]
+As for _Terence_, he neither represents any _Priests_, nor so much as
+mentions them. _Chrysalus_ in _Plautus_ describes _Theotimus Diana's
+Priest_, as a Person of Quality, and Figure.[261] In his _Rudens_ we have a
+_Priestess_ upon the _Stage_, which is the only Instance in this
+_Poet_.[262] She entertains the two Women who were wrecked, and is
+commended for her hospitable Temper. The Procurer _Labrax_ swaggers that he
+will force the Temple, and begins the Attack. _Demades_ a Gentleman, is
+surprized at his Insolence, and threatens him with Revenge. The report of
+so bold an attempt made him cry out. _Quis homo est tanta Confidentia; qui
+sacerdotem andeat Violare?_[263] It seems in those Days 'twas very infamous
+to affront a _Holy Character_, and break in upon the _Guards_ of Religion!
+Thus we see how the Antient Poets behaved themselves in the Argument.
+_Priests_ seldom appear in their _Plays_. And when they come 'tis Business
+of Credit that brings them. They are treated like Persons of Condition.
+They Act up to their Relation; neither sneak, nor prevaricate, nor do any
+thing unbecoming their Office.
+
+And now a word or two of the _Moderns_.
+
+The famous _Corneille_ and _Moliere_, bring no _Priests_ of any kind upon
+the _Stage_. The former leaves out _Tiresias_ in his _Oedipus_: Tho' this
+Omission balks his Thought, and maims the _Fable_. What therefore but the
+regard to Religion could keep him from the use of this Liberty? As I am
+informed the same Reservedness is practis'd in _Spain_, and _Italy_: And
+that there is no Theatre in _Europe_ excepting the _English_, that
+entertains the _Audience_ with _Priests_.
+
+This is certainly the right method, and best secures the Outworks of Piety.
+The Holy Function is much too Solemn to be play'd with. Christianity is for
+no Fooling, neither the _Place_, the _Occasion_ nor the _Actors_ are fit
+for such a Representation. To bring the _Church_ into the _Playhouse_, is
+the way to bring the _Playhouse_ into the _Church_. 'Tis apt to turn
+Religion into _Romance_, and make unthinking People conclude that all
+Serious Matters are nothing but _Farce_, _Fiction_, and _Design_. 'Tis true
+the _Tragedies_ at _Athens_ were a sort of _Homilies_, and design'd for the
+Instruction of the People: To this purpose they are all Clean, Solemn, and
+Sententious. _Plautus_ likewise informs us that the _Comedians_ used to
+teach the People Morality.[264] The case standing thus 'tis less suprizing
+to find the _Priests_ sometimes Appear. The Play had grave Argument, and
+Pagan Indulgence, to plead in its behalf. But our _Poets_ steer by an other
+_Compass_. Their Aim is to _destroy_ Religion, their _Preaching_ is against
+_Sermons_; and their Business, but Diversion at the best. In short, Let the
+Character be never so well managed no Christian _Priest_ (especially,)
+ought to come upon the _Stage_. For where the Business is an Abuse, and the
+place a Profanation; the demureness of the Manner, is but a poor excuse.
+Monsieur _Racine_ is an Exception to what I have observ'd in _France_. In
+his _Athalia_, _Joida_ the _High-Priest_ has a large part. But then the
+Poet does him Justice in his Station; he makes him Honest and Brave, and
+gives him a shining Character throughout. _Mathan_ is another _Priest_ in
+the same Tragedy. He turns Renegado, and revolts from God to _Baal_. He is
+a very ill Man but makes a considerable Appearance, and is one of the Top
+of _Athaliahs_ Faction. And as for the _Blemishes_ of his Life, they all
+stick upon his own Honour, and reach no farther than his Person: In fine
+the _Play_ is a very Religious Poem; 'Tis upon the Matter all _Sermon_ and
+_Anthem_. And if it were not designed for the _Theatre_, I have nothing to
+object.
+
+Let us now just look over our own Country-men till King _Charles_ the
+Second. _Shakespear_ takes the Freedom to represent the _Clergy_ in several
+of his _Plays_: But for the most part he holds up the _Function_, and makes
+them neither Act, nor Suffer any thing unhandsom. In one Play or two He is
+much bolder with the _Order_.[265] Sr. _Hugh Evans_ a _Priest_ is too
+Comical and Secular in his Humour. However he understands his Post, and
+converses with the Freedom of a Gentleman. I grant in _Loves Labour lost_
+the _Curate_ plays the Fool egregiously; And so does the _Poet_ too, for
+the whole _Play_ is a very silly one. In the History of Sr. _John
+Old-Castle_, Sr. _John, Parson_ of _Wrotham_ Swears, Games, Wenches, Pads,
+Tilts, and Drinks: This is extreamly bad, and like the Author of the
+_Relapse_ &c. Only with this difference; _Shakespears_, Sr. _John_ has some
+Advantage in his Character. He appears Loyal, and Stout; He brings in Sr.
+_John Acton_, and other Rebels Prisoners. He is rewarded by the King, and
+the Judge uses him Civilly and with Respect. In short He is represented
+Lewd, but not Little; And the Disgrace falls rather on the Person, then the
+Office. But the _Relapsers_ business, is to sink the Notion, and Murther
+the Character, and make the Function despicable: So that upon the whole,
+_Shakespear_ is by much the gentiler Enemy.
+
+Towards the End of the _Silent Woman_, _Ben Johnson_ brings in a
+_Clergy-man_, and a _Civilian_ in their _Habits_. But then he premises a
+handsom Excuse, acquaints the _Audience_, that the _Persons_ are but
+borrowed, and throws in a _Salvo_ for the Honour of either profession. In
+the Third _Act_, we have another _Clergy-man_; He is abused by _Cutberd_,
+and a little by _Morose_. But his Lady checks him for the ill Breeding of
+the Usage. In his _Magnetick Lady_, _Tale of a Tub_, and _Sad Sheapherd_,
+there are _Priests_ which manage but untowardly. But these _Plays_ were his
+_last Works_, which Mr. _Dryden_ calls _his Dotages_.[266] This Author has
+no more _Priests_, and therefore we'll take Leave.
+
+_Beaumont_ and _Fletcher_ in the _Faithful Shepheardess_, _The False one_,
+_A Wife for a Month_, and the _Knight of Malta_, give, us both _Priests_
+and _Bishops_, part Heathen and part Christian: But all of them save their
+Reputation and make a creditable Appearance. The _Priests_ in the _Scornful
+Lady_, and _Spanish Curate_ are ill used. The first is made a Fool, and the
+other a Knave. Indeed they seem to be brought in on purpose to make sport,
+and disserve Religion. And so much for _Beaumont_ and _Fletcher_.
+
+Thus we see the English _Stage_ has always been out of Order, but never to
+the Degree 'tis at present.
+
+I shall now take Leave of the _Poets_, and touch a little upon History and
+Argument.
+
+And here I shall briefly shew the Right the _Clergy_ have to Regard, and
+fair Usage, upon these Three following Accounts.
+
+I. _Because of their Relation to the Deity._
+
+II. _Because of the Importance of their Office._
+
+III. _They have prescription for their Privilege. Their function has been
+in Possession of Esteem in all Ages, and Countries._
+
+
+I. _Upon the account of their Relation to the Deity._
+
+The Holy _Order_ is appropriated to the Divine Worship: And a _Priest_ has
+the peculiar Honour to _Belong_ to nothing less then God Almighty. Now the
+Credit of the _Service_ always rises in proportion to the Quality and
+Greatness of the Master. And for this Reason 'tis more Honourable to serve
+a Prince, than a private Person. To apply this. Christian _Priests_ are the
+Principal Ministers of Gods Kingdom. They Represent his Person, Publish his
+Laws, Pass his Pardons, and Preside in his Worship. To expose a _Priest_
+much more to burlesque his Function, is an Affront to the Diety. All
+indignities done to Ambassadors, are interpreted upon their Masters, and
+reveng'd as such. To outrage the _Ministers_ of Religion, is in effect to
+deny the Being, or Providence of God; And to treat the _Bible_ like a
+_Romance_. As much as to say the Stories of an other World are nothing but
+a little _Priest-craft_, and therefore I am resolv'd to Lash the
+Profession. But to droll upon the Institutions of God; To make his
+Ministers cheap, and his Authority contemptible; To do this is little less
+than open defyance. Tis a sort of Challenge to awaken his Vengeance, to
+exert his Omnipotence; and do Right to his Honour. If the Profession of a
+Courtier was unfashionable, a Princes Commission thought a Scandal, and the
+_Magistracy_ laught at for their Business; the Monarch had need look to
+himself in time; He may conclude his Person is despis'd, his Authority but
+a Jest, and the People ready either to change their Master, or set up for
+themselves. Government and Religion, no less than _Trade_ Subsist upon
+Reputation. 'Tis true God can't be Deposed, neither does his Happiness
+depend upon Homage; But since he does not Govern by Omnipotence, since he
+leaves Men to their Liberty, Acknowledgment must sink, and Obedience
+decline, in proportion to the Lessenings of Authority. How provoking an
+Indignity of this kind must be, is easy to imagine.
+
+II. The Functions and Authorities of Religion have a great Influence on
+_Society_. The Interest of this Life lies very much in the Belief of
+another. So that if our Hopes were bounded with _Sight_, and _Sense_, if
+_Eternity_ was out of the Case, General Advantage, and Publick Reason, and
+Secular Policy, would oblige us to be just to the _Priesthood_. For
+_Priests_, and Religion always stand and fall together; Now Religion is the
+Basis of Government, and Man is a wretched Companion without it. When
+Conscience takes its Leave, Good Faith, and Good Nature goes with it.
+_Atheism_ is all Self, Mean and Mercenary. The _Atheist_ has no
+_Hereafter_, and therefore will be sure to make the most of this World.
+Interest, and Pleasure, are the Gods he Worships, and to these he'll
+Sacrifice every Thing else.
+
+III. The _Priest-hood_ ought to be fairly treated, because it has
+prescription for this Privilege. This is so evident a Truth, that there is
+hardly any Age or Country, but affords sufficient Proof. A just Discourse
+upon this Subject would be a large Book, but I shall just skim it over and
+pass on. and
+
+_1st._ For the Jews. _Josephus_ tells us the Line of _Aaron_ made some of
+the best Pedigrees, and that the _Priests_ were reckon'd among the
+Principal Nobility.[267]
+
+By the Old _Testament_ we are inform'd that the _High-Priest_ was the
+Second Person in the Kingdom.[268] The Body of that _Order_ had Civil
+Jurisdiction. And the _Priests_ continued Part of the Magistracy in the
+time of our Saviour. _Jehoiada_ the _High-Priest_ was thought an Alliance
+big enough for the Royal Family.[269] He Married the Kings Daughter; His
+Interest and Authority was so great that he broke the Usurpation under
+_Athalia_; and was at the Head of the Restauration. And lastly the
+_Assamonean_ Race were both Kings and Priests.[270]
+
+To Proceed. The _Ægyptian_ Monarchy was one of the most antient and best
+polish'd upon Record. Here Arts and Sciences, the Improvment of Reason, and
+the Splendor of Life had its first Rise. Hither 'twas that _Plato_ and most
+of the Celebrated Philosophers travel'd for their Learning. Now in this
+Kingdom the _Priests_ made no vulgar Figure. These with the Military Men
+were the Body of the Nobility, and Gentry. Besides the Business of
+Religion, the _Priests_ were the Publick _Annalists_ and kept the Records
+of _History_, and _Government_. They were many of them bred in Courts,
+formed the Education of their Princes, and assisted at their Councils.[271]
+When _Joseph_ was Viceroy of _Ægypt_, and in all the height of his Pomp,
+and Power, the King Married him to the Daughter of _Potipherah Priest_ of
+_On_. The Text says _Pharaoh gave him her to Wife_.[272] This shows the
+Match was deliberate Choice, and Royal Favour, no stooping of Quality, or
+Condescensions of Love, on _Joseph_'s Side.
+
+To pass on. The _Persian Magi_, and the _Druids_, of _Gaul_ were of a
+Religious Profession, and consign'd to the Service of the Gods. Now all
+these were at the upper End of the Government, and had a great share of
+Regard and Authority.[273] The Body of the _Indians_ as _Diodorus Siculus_
+reports is divided into Seven parts. The first is the _Clan_ of the
+_Bramines_, the _Priests_, and Philosophers of that Country. 'This Division
+is the least in Number, but the first in Degree. Their Privileges are
+extraordinary. They are exempted from Taxes, and Live Independent of
+Authority. They are called to the Sacrifices, and take care of Funerals;
+They are look'd on as the Favourites of the Gods, and thought skillful in
+the Doctrins of an other Life: And upon these accounts are largely
+consider'd in Presents, and Acknowledgment. The _Priestesses_ of _Argos_
+were so Considerable, that _Time_ is dated from them, and they stand for a
+Reign in _Chronology_.[274] The Brave _Romans_ are commended by _Polybius_
+for their Devotion to the Gods; Indeed they gave great Proof of their being
+in earnest; For when thier Cheif Magistrates, their Consuls themselves, met
+any of the _Vestals_, they held down their _Fasces_, and stoop'd their
+_Sword_ and _Mace_ to Religion.[275]
+
+The _Priest-hood_ was for sometime confin'd to the _Patrician_ Order, that
+is to the Upper Nobility. And afterwards the _Emperours_ were generally
+_High-Priests_ themselves. The Romans in distress endeavour'd to make
+Friends with _Coriolanus_ whom they had banish'd before. To this purpose
+they furnish'd out several _Solemn_ Embasayes. Now the Regulation of the
+Ceremony, and the Remarks of the Historian;[276] plainly discover that the
+_Body_ of the _Priests_ were thought not inferior to any other. One
+Testimony from _Tully_ and I have done. 'Tis in his Harangue to the College
+of the _Priests_.[277] _Cum multa divinitus, Pontifices, a majoribus
+nostris inventa atque instituta sunt; tum nihil preclarius quam quòd vos
+eosdem et Religionibus Deorum immortalium, & summe Rei publicæ præesse
+voluerunt._ &c. _i. e. Amongst the many laudable Instances of our Ancestors
+Prudence, and Capacity, I know nothing better contrived then their placing
+your Order at the Helm, and setting the same Persons at the Head both of
+Religion, and Government._ Thus we see what _Rank_ the _Priest-hood_ held
+among the _Jews_, and how Nature taught the _Heathen_ to regard it. And is
+it not now possess'd of as fair pretences as formerly? Is Christianity any
+disadvantage to the Holy Office. And does the Dignity of a Religion lessen
+the Publick Administrations in't? The _Priests of the most High God_ and of
+_Idolatry_, can't be compared without Injury. To argue for the Preference
+is a Reflection upon the _Creed_. 'Tis true the _Jewish Priest-hood_ was
+instituted by God: But every Thing Divine is not of Equal Consideration.
+_Realities_ are more valuable than _Types_; And as the Apostle argues, the
+_Order_ of _Melchizedeck_ is greater than that of _Aaron_.[278] The Author,
+(I mean the immediate one,) the Authorities, the Business, and the End, of
+the _Christian Priest-hood_, are more Noble than those of the _Jewish_. For
+is not _Christ_ greater than _Moses_, _Heaven_ better than the Land of
+_Canaan_, and the _Eucharist_ to be prefer'd to all the _Sacrifices_, and
+_Expiations_ of the _Law_? Thus the Right, and the Reason of Things stands.
+And as for _Fact_, the Christian World have not been backward in their
+Acknowledgments. Ever since the first Conversion of Princes, the
+_Priest-hood_ has had no small share of Temporal Advantage. The _Codes_,
+_Novels_, and _Church History_, are Sufficient Evidence what Sense
+_Constantine_ and his Successors had of these Matters. But I shall not
+detain the _Reader_ in remote Instances.
+
+To proceed then to Times and Countries more generally known. The People of
+_France_ are branched into three Divisions, of these the _Clergy_, are the
+First. And in consequence of this Privilege, at the Assembly of the
+_States_, they are first admitted to Harangue before the King.[279]
+
+In _Hungary_ the _Bishops_ are very Considerable, and some of them great
+Officers of _State_.[280] In _Poland_ they are _Senators_ that is part of
+the Upper _Nobless_. In _Muscovy_ the _Bishops_ have an Honourable Station;
+and the Present Czar is descended from the _Patriarchal_ Line.[281] I
+suppose I need say nothing of _Italy_. In _Spain_ the _Sees_ generally are
+better endowed than elswhere, and Wealth alwaies draws Consideration.[282]
+The _Bishops_ hold their Lands by a Military Noble _Tenure_, and are
+excused from Personal Attendance. And to come toward an end; They are Earls
+and Dukes in _France_, and Soveraign Princes, in _Germany_.[283] In
+_England_ the _Bishops_ are Lords of Parliament: And the _Law_ in plain
+words distinguishes the _Upper House_ into the _Spiritual_ and _Temporal
+Nobility_. And several _Statutes_ call the Bishops _Nobles_ by direct
+Implication.[284] To mention nothing more, their _Heraldry_ is regulated by
+_Garter_, and _Blazon'd_ by _Stones_, which none under the _Nobility_ can
+pretend to. In this Country of ours, Persons of the First Quality have been
+in _Orders_; To give an Instance of some few. _Odo_ Brother to _William_
+the _Conquerour_ was _Bishop_ of _Baieux_, and Earl of _Kent_. King
+_Stephens_ Brother was _Bishop_ of _Winchester_. _Nevill Arch-Bishop_ of
+_York_ was Brother to the Great Earl of _Warwick_, and _Cardinal Pool_ was
+of the Royal Family. To come a little lower, and to our own Times. And here
+we may reckon not a few Persons of Noble Descent in Holy _Orders_. Witness
+the _Berklyes_, _Comptons_, _Montagues_, _Crews_, and _Norths_; The
+_Annesleys_, _Finches_, _Grayhams_ &c. And as for the Gentry, there are not
+many good Families in _England_, but either have, or have had a
+_Clergy-man_ in them,
+
+In short; The _Priest-hood_ is the profession of a Gentleman. A _Parson_
+notwithstanding the ignorant Pride of some People, is a Name of Credit, and
+Authority, both in Religion, and _Law_. The _Addition_ of _Clerk_ is at
+least equal to that of Gentleman. Were it otherwise the _Profession_ would
+in many cases be a kind of Punishment. But the _Law_ is far from being so
+singular as to make _Orders_ a Disadvantage to _Degree_. No, The Honour of
+the Family continues, and the _Heraldry_ is every jot as safe in the
+_Church_, as 'twas in the _State_. And yet when the _Laity_ are taken leave
+of, not _Gentleman_ but _Clerk_ is usually written. This Custom is an
+argument the Change is not made for the worse, that the Spiritual
+Distinction is as valuable as the other; And to speak Modestly, that the
+first _Addition_ is not lost, but Cover'd. Did the Subject require it, this
+Point might be farther made good. For the stile of a higher Secular Honour
+is continued as well with _Priest-hood_ as without it. A Church-man who is
+either _Baronet, or Baron_, writes himself so, notwithstanding His
+_Clerkship_. Indeed we can't well imagine the Clergy degraded from Paternal
+Honour without a strange Reflection on the Country; without supposing
+_Julian_ at the Helm, the _Laws_ Antichristian, and _Infidelity_ in the
+very _Constitution_. To make the Ministers of Religion less upon the score
+of their Function, would be a Penalty on the _Gospel_, and a contempt of
+the God of Christianity. 'Tis our Saviours reasoning; _He that despises
+you, despises Me, and he that Despises Me, Despises Him that sent me._[285]
+
+I hope what I have offer'd on this Subject will not be misunderstood. There
+is no Vanity in necessary Defence. To wipe off Aspersions, and rescue
+Things from Mistake, is but bare Justice: Besides, where the Honour of God,
+and the Publick Interest are concern'd, a Man is bound to speak. To argue
+from a resembling Instance. He that has the Kings Commission ought to
+Maintain it. To let it suffer under Rudeness is to betray it. To be tame
+and silent in such cases, is not Modesty but Meanness, Humility obliges no
+Man to desert his Trust; To throw up his Privilege, and prove false to his
+Character. And is our Saviours Authority inferiour to that of Princes? Are
+the Kingdoms of this World more Glorious than that of the next? And can the
+Concerns of Time be greater than those of Eternity? If not, the reasoning
+above mention'd must hold in the Application.
+
+And now by this time I conceive the ill Manners of the _Stage_ may be in
+some measure apparent; And that the _Clergy_ deserve none of that Coarse
+Usage which it puts upon them. I confess I know no _Profession_ that has
+made a more creditable Figure, that has better Customs for their
+Privileges, and better Reasons to maintain them. And here setting aside the
+point of Conscience, where lies the Decency of falling foul upon this
+_Order_? What Propriety is there in Misrepresentation? In confounding
+Respects, disguising Features, and painting Things out of all Colour and
+Complexion? This crossing upon Nature and Reason, is great Ignorance, and
+out of Rule. And now what Pleasure is there in Misbehaviour and Abuse? Is
+it such an Entertainment to see Religion worryed by Atheism, and Things the
+most Solemn and Significant tumbled and tost by Buffoons? A Man may laugh
+at a Puppy's tearing a Wardrobe, but I think 'twere altogether as discreet
+to beat him off. Well! but the _Clergy_ mismanage sometimes, and they must
+be told of their Faults. What then? Are the _Poets_ their _Ordinaries_? Is
+the _Pulpit_ under the Discipline of the _Stage_? And are those fit to
+correct the Church, that are not fit to come into it? Besides, What makes
+them fly out upon the _Function_; and rail by wholesale? Is the
+_Priesthood_ a crime, and the service of God a disadvantage? I grant
+Persons and Things are not always suited. A good _Post_ may be ill kept,
+but then the Censure should keep close to the Fault, and the Office not
+suffer for the Manager. The _Clergy_ may have their Failings sometimes like
+others, but what then? The _Character_ is still untarnish'd. The _Men_ may
+be Little, but the _Priests_ are not so. And therefore like other People,
+they ought to be treated by their best Distinction.
+
+If 'tis Objected that the _Clergy_ in _Plays_ are commonly _Chaplains_, And
+that these _Belonging_ to Persons of Quality they were obliged to represent
+them servile and submissive. To this I Answer
+
+_1st._ In my former remark, that the _Stage_ often outrages the whole
+_Order_, without regard to any particular Office. But were it not so in the
+
+_2d._ Place, They quite overlook the Character, and mistake the Business of
+_Chaplains_. They are no _Servants_, neither do they _Belong_ to any
+_Body_, but God Almighty. This Point I have fully proved in another,
+_Treatise_,[286] and thither I refer the _Reader_.
+
+
+
+
+CHAP. IV.
+
+_The Stage-Poets make their Principal Persons Vitious, and reward them at
+the End of the Play._
+
+
+The Lines of Virtue and Vice are Struck out by Nature in very Legible
+Distinctions; They tend to a different Point, and in the greater Instances
+the Space between them is easily perceiv'd. Nothing can be more unlike than
+the Original Forms of these Qualities: The First has all the sweetness,
+Charms, and Graces imaginable; The other has the Air of a _Post_ ill Carved
+into a _Monster_, and looks both foolish and Frightful together. These are
+the Native Appearances of good and Evil: And they that endeavour to blot
+the Distinctions, to rub out the Colours, or change the Marks, are
+extreamly to blame. 'Tis confessed as long as the Mind is awake, and
+Conscience goes true, there's no fear of being imposed on. But when Vice is
+varnish'd over with Pleasure, and comes in the Shape of Convenience, the
+case grows somewhat dangerous; for then the Fancy may be gain'd, and the
+Guards corrupted, and Reason suborn'd against it self. And thus a
+_Disguise_ often passes when the Person would otherwise be stopt. To put
+_Lewdness_ into a Thriving condition, to give it an Equipage of Quality,
+and to treat it with Ceremony and Respect, is the way to confound the
+Understanding, to fortifie the Charm, and to make the Mischief invincible.
+Innocence is often owing to Fear, and Appetite is kept under by Shame; But
+when these Restraints are once taken off, when Profit and Liberty lie on
+the same side, and a Man can Debauch himself into Credit, what can be
+expected in such a case, but that Pleasure should grow Absolute, and
+Madness carry all before it? The _Stage_ seem eager to bring Matters to
+this Issue; They have made a considerable progress, and are still pushing
+their Point with all the Vigour imaginable. If this be not their Aim why is
+_Lewdness_ so much consider'd in Character and Success? Why are their
+Favourites Atheistical, and their fine Gentleman debauched? To what purpose
+is _Vice_ thus prefer'd, thus ornamented, and caress'd, unless for
+Imitation? That matter of Fact stands thus, I shall make good by several
+Instances: To begin then with their Men of Breeding and Figure.
+_Wild-blood_ sets up for _Debauchery_, Ridicules Marriage, and Swears by
+_Mahomet_.[287] _Bellamy_ makes sport with the Devil,[288] and _Lorenzo_ is
+vitious and calls his Father _Bawdy Magistrate.[289] Horner_ is horridly
+Smutty, and _Harcourt_ false to his Friend who used him kindly.[290] In the
+_Plain Dealer_ _Freeman_ talks coarsely, cheats the Widdow, debauches her
+Son, and makes him undutiful. _Bellmour_ is Lewd and Profane,[291] And
+_Mellefont_ puts _Careless_ in the best way he can to debauch _Lady
+Plyant_.[292] These _Sparks_ generally Marry up the Top Ladys, and those
+that do not, are brought to no Pennance, but go off with the Character of
+Fine Gentlemen: In _Don-Sebastian_, _Antonio_ an Atheistical Bully is
+rewarded with the Lady _Moraima_, and half the _Muffty_'s Estate.
+_Valentine_ in _Love for Love_ is (if I may so call him) the Hero of the
+_Play_;[293] This Spark the _Poet_ would pass for a Person of Virtue, but
+he speaks to late. 'Tis true, He was hearty in his Affection to _Angelica_.
+Now without question, to be in Love with a fine Lady of 30000 Pounds is a
+great Virtue! But then abating this single Commendation, _Valentine_ is
+altogether compounded of Vice.[294] He is a prodigal Debauchee, unnatural,
+and Profane, Obscene, Sawcy, and undutiful, And yet this Libertine is
+crown'd for the Man of Merit, has his Wishes thrown into his Lap, and makes
+the Happy _Exit_. I perceive we should have a rare set of _Virtues_ if
+these _Poets_ had the making of them! How they hug a Vitious Character, and
+how profuse are they in their Liberalities to Lewdness? In the _Provoked
+Wife_, _Constant_ Swears at Length, solicits Lady _Brute_, Confesses
+himself Lewd, and prefers Debauchery to Marriage. He handles the last
+Sybject very notably and worth the Hearing. _There is_ (says he) _a poor
+sordid Slavery in Marriage, that turns the flowing Tide of Honour, and
+sinks it to the lowest ebb of Infamy. 'Tis a Corrupted Soil, Ill Nature,
+Avarice, Sloth, Cowardize, and Dirt, are all its Product_.--But then
+_Constancy (alias Whoring) is a Brave, Free, Haughty, Generous, Agent_.
+This is admirable stuff both for the Rhetorick and the Reason![295] The
+Character _Young Fashion_ in the _Relapse_ is of the same Staunchness, but
+this the _Reader_ may have in another Place.
+
+To sum up the Evidence. A fine Gentleman, is a fine Whoring, Swearing,
+Smutty, Atheistical Man. These Qualifications it seems compleat the _Idea_
+of Honour. They are the Top-Improvements of Fortune, and the distinguishing
+Glories of Birth and Breeding! This is the _Stage-Test_ for _Quality_, and
+those that can't stand it, ought to be _Disclaim'd_. The Restraints of
+Conscience and the Pedantry of Virtue, are unbecoming a Cavalier: Future
+Securities, and Reaching beyond Life, are vulgar Provisions: If he falls a
+Thinking at this rate, he forfeits his Honour; For his Head was only made
+to run against a Post! Here you have a Man of Breeding and Figure that
+burlesques the _Bible_, Swears, and talks Smut to Ladies, speaks ill of his
+Friend behind his Back, and betraies his Interest. A fine Gentleman that
+has neither Honesty, nor Honour, Conscience, nor Manners, Good Nature, nor
+civil Hypocricy. Fine, only in the Insignificancy of Life, the Abuse of
+Religion and the Scandals of Conversation. These Worshipful Things are the
+_Poets_ Favourites: They appear at the Head of the _Fashion_; and shine in
+Character, and Equipage. If there is any Sense stirring, They must have it,
+tho' the rest of the _Stage_ suffer never so much by the Partiality. And
+what can be the Meaning of this wretched Distribution of Honour? Is it not
+to give Credit and Countenance to Vice, and to shame young People out of
+all pretences to Conscience, and Regularity? They seem forc'd to turn Lewd
+in their own Defence: They can't otherwise justifie themselves to the
+Fashion, nor keep up the Character of Gentlemen: Thus People not well
+furnish'd with Thought, and Experience, are debauch'd both in Practise and
+Principle. And thus Religion grows uncreditable, and passes for ill
+Education. The _Stage_ seldom gives Quarter to any Thing that's serviceable
+or Significant, but persecutes Worth, and Goodness under every Appearance.
+He that would be safe from their Satir must take care to disguise himself
+in Vice, and hang out the _Colours_ of Debauchery. How often is Learning,
+Industry, and Frugality, ridiculed in Comedy? The rich Citizens are often
+Misers, and Cuckolds, and the _Universities_, Schools of Pedantry upon this
+score. In short, Libertinism and Profaness, Dressing, Idleness, and
+Gallantry, are the only valuable Qualities. As if People were not apt
+enough of themselves to be Lazy, Lewd, and Extravagant, unless they were
+prick'd forward, and provok'd by Glory, and Reputation. Thus the Marks of
+Honour, and Infamy are misapplyed, and the Idea's of Virtue and Vice
+confounded. Thus Monstrousness goes for Proportion, and the Blemishes of
+Human Nature, make up the Beauties of it.
+
+The fine Ladies are of the same Cut with the Gentlemen; _Moraima_ is
+scandalously rude to her Father, helps him to a beating, and runs away with
+_Antonio_.[296] _Angelica_ talks sawcily to her Uncle,[297] and _Belinda_
+confesses her Inclination for a Gallant.[298] And as I have observ'd
+already,[299] the Toping Ladies in the _Mock Astrologer_, _Spanish Fryar_,
+_Country Wife_, _Old Batchelour_, _Orphan_, _Double Dealer_, and _Love
+Triumphant_, are smutty, and sometimes Profane.
+
+And was Licentiousness and irreligion, alwaies a mark of Honour? No; I
+don't perceive but that the old _Poets_ had an other Notion of
+Accomplishment, and bred their people of Condition a different way.
+_Philolaches_ in _Plautus_ laments his being debauch'd; and dilates upon
+the Advantages of Virtue, and Regularity.[300] _Lusiteles_ another Young
+Gentleman disputes handsomly by himself against Lewdness. And the discourse
+between him and _Philto_ is Moral, and well managed.[301] And afterwards he
+lashes Luxury and Debauching with a great deal of Warmth, and Satir.[302]
+_Chremes_ in _Terence_ is a modest young Gentleman, he is afraid of being
+surpriz'd by _Thais_, and seems careful not to sully his Reputation.[303]
+And _Pamphilus_ in _Hecyra_ resolves rather to be govern'd by Duty, than
+Inclination.[304]
+
+_Plautus_'s _Pinacium_ tells her Friend _Panegyric_ that they ought to
+acquit themselves fairly to their Husbands, tho' These should fail in their
+Regards towards them.[305] For all good People will do justice tho' they
+don't receive it. Lady _Brute_ in the _Provok'd Wife_ is govern'd by
+different maxims. She is debauch'd with ill Usage, says _Virtue is an Ass,
+and a Gallant's worth forty on't_.[306] _Pinacium_ goes on to another Head
+of Duty, and declares that a Daughter can never respect her Father too
+much, and that Disobedience has a great deal of scandal, and Lewdness
+in't.[307] The Lady _Jacinta_ as I remember does not treat her Father at
+this rate of Decency. Let us hear a little of her Behaviour. The _Mock
+Astrologer_ makes the Men draw, and frights the Ladys with the Apprehension
+of a Quarrel. Upon this; _Theodosia_ crys _what will become of us!_
+_Jacinta_ answers, _we'll die for Company: nothing vexes me but that I am
+not a Man, to have one thrust at that malicious old Father of mine, before
+I go_.[308] Afterwards the old Gentleman _Alonzo_ threatens his Daughters
+with a Nunnery. _Jacinta_ spars again and says, _I would have thee to know
+thou graceless old Man, that I defy a Nunnery: name a Nunnery once more and
+I disown thee for my Father_.[309] I could carry on the Comparison between
+the old and Modern Poets somewhat farther. But this may suffice.
+
+Thus we see what a fine time Lewd People have on the _English Stage_. No
+Censure, no mark of Infamy, no Mortification must touch them. They keep
+their Honour untarnish'd, and carry off the Advantage of their Character.
+They are set up for the Standard of Behaviour, and the Masters of Ceremony
+and Sense. And at last that the Example may work the better, they generally
+make them rich, and happy, and reward them with their own Desires.
+
+Mr. _Dryden_ in the _Preface_ to his _Mock-Astrologer_, confesses himself
+blamed for this Practise. _For making debauch'd Persons his_ Protagonists,
+_or chief Persons of the Drama; And, for making them happy in the
+Conclusion of the Play, against the Law of Comedy, which is to reward
+Virtue, and punish Vice_. To this Objection He makes a lame Defence. And
+answers
+
+_1st._ _That he knows no such Law constantly observ'd in Comedy by the
+Antient or Modern Poets._ What then? _Poets_ are not always exactly in
+Rule. It may be a good Law tho' 'tis not constantly observ'd, some Laws are
+constantly broken, and yet ne're the worse for all that. He goes on, and
+pleads the Authorities of _Plautus_, and _Terence_. I grant there are
+Instances of Favour to vitious young People in those Authors, but to this I
+reply
+
+_1st._ That those _Poets_ had a greater compass of Liberty in their
+Religion. Debauchery did not lie under those Discouragements of Scandal,
+and penalty, with them as it does with us. Unless therefore He can prove
+_Heathenism_, and _Christianity_ the same, his _precedents_ will do him
+little service.
+
+_2ly._ _Horace_ who was as good a judge of the _Stage_, as either of those
+_Comedians_, seems to be of another Opinion. He condemns the obscenities of
+_Plautus_, and tells you Men of Fortune and Quality in his time; would not
+endure immodest Satir.[310] He continues, that Poets were formerly admired
+for the great services they did. For teaching Matters relating to Religion,
+and Government; For refining the Manners, tempering the Passions, and
+improving the Understandings of Mankind: For making them more useful in
+Domestick Relations, and the publick Capacities of Life.[311] This is a
+demonstration that Vice was not the Inclination of the Muses in those days;
+and that _Horace_ beleiv'd the chief business of a _Poem_ was, to Instruct
+the Audience. He adds farther that the _Chorus_ ought to turn upon the
+Argument of the _Drama_, and support the Design of the _Acts_. That They
+ought to speak in Defence of Virtue, and Frugality, and show a Regard to
+Religion. Now from the Rule of the _Chorus_, we may conclude his Judgment
+for the _Play_. For as he observes, there must be a Uniformity between the
+_Chorus_ and the _Acts_: They must have the same View, and be all of a
+Piece. From hence 'tis plain that _Horace_ would have no immoral
+_Character_ have either Countenance or good Fortune, upon the _Stage_. If
+'tis said the very mention of the _Chorus_ shews the Directions were
+intended for _Tragedy_. To this
+
+I answer, that the Consequence is not good. For the use of a _Chorus_ is
+not inconsistent with _Comedy_. The antient _Comedians_ had it.
+_Aristophanes_ is an Instance. I know 'tis said the _Chorus_ was left out
+in that they call the _New Comedy_. But I can't see the conclusiveness of
+this Assertion. For _Aristophanes_ his _Plutus_ is _New Comedy_ with a
+_Chorus_ in't.[312] And _Aristotle_ who lived after this Revolution of the
+_Stage_, mentions nothing of the Omission of the _Chorus_. He rather
+supposes its continuance by saying the _Chorus was added by the Government
+long after the Invention of Comedy_.[313] 'Tis true _Plautus_ and _Terence_
+have none, but those before them probably might. _Moliere_ has now reviv'd
+them,[314] And _Horace_ might be of his Opinion, for ought wee know to the
+contrary.
+
+_Lastly._ _Horace_ having expresly mentioned the beginning and progress of
+_Comedy_, discovers himself more fully: He advises a _Poet_ to form his
+Work upon the Precepts of _Socrates_ and _Plato_, and the Models of Moral
+Philosophy. This was the way to preserve Decency, and to assign a proper
+Fate and Behaviour to every _Character_.[315] Now if _Horace_ would have
+his _Poet_ govern'd by the Maxims of Morality, he must oblige him to
+Sobriety of Conduct, and a just distribution of Rewards, and Punishments.
+
+Mr. _Dryden_ makes Homewards, and endeavours to fortifie himself in Modern
+Authority. He lets us know that _Ben Johnson after whom he may he proud to
+Err, gives him more than one example of this Conduct_;[316] _That in the_
+Alchemist _is notorius_, where neither _Face_ nor his _Master_ are
+corrected according to their Demerits. But how Proud soever Mr. _Dryden_
+may be of an Errour, he has not so much of _Ben Jonson_'s company as he
+pretends. His Instance of _Face &c._ in the _Alchemist_ is rather
+_notorious_ against his Purpose then for it.
+
+For _Face_ did not Council his Master _Lovewit_ to debauch the Widdow;
+neither is it clear that the Matter went thus far. He might gain her
+consent upon Terms of Honour for ought appears to the contrary. 'Tis true
+_Face_ who was one of the Principal Cheats is Pardon'd and consider'd. But
+then his Master confesses himself kind to a fault. He owns this Indulgence
+was a Breach of Justice, and unbecoming the Gravity of an old Man. And then
+desires the Audience to excuse him upon the Score of the Temptation. But
+_Face continued, in the Cousenage till the last without Repentance_.[317]
+Under favour I conceive this is a Mistake. For does not _Face_ make an
+Apology before he leaves the _Stage_? Does he not set himself at the _Bar_,
+arraign his own Practise, and cast the Cause upon the Clemency of the
+Company? And are not all these Signs of the Dislike of what he had done?
+Thus careful the _Poet_ is to prevent the Ill Impressions of his _Play_! He
+brings both Man and Master to Confession. He dismisses them like
+Malefactours; And moves for their Pardon before he gives them their
+Discharge. But the _Mock-Astrologer_ has a gentler Hand: _Wild-Blood_ and
+_Jacinta_ are more generously used: There is no Acknowledgment exacted; no
+Hardship put upon them: They are permitted to talk on in their Libertine
+way to the Last: And take Leave without the least Appearance of
+Reformation. The _Mock-Astrologer_ urges _Ben Johnson's_ _Silent Woman_ as
+an other _Precedent_ to his purpose. For _there_ Dauphine _confesses
+himself in Love with all the Collegiate Lady's_. _And yet this naughty_
+Dauphine _is Crowned in the end with the Possession of his Uncles Estate,
+and with the hopes of all his Mistresses_.[318] This Charge, as I take it,
+is somewhat too severe. I grant _Dauphine_ Professes himself in Love with
+the Collegiate Ladies at first. But when they invited him to a private
+Visit, he makes them no Promise; but rather appears tired, and willing to
+disengage. _Dauphine_ therefore is not altogether so naughty as this Author
+represents him.
+
+_Ben Johnson's_ _Fox_ is clearly against Mr. _Dryden_. And here I have his
+own Confession for proof. He declares the _Poets end in this Play was the
+Punishment of Vice, and the Reward of Virtue_.[319] _Ben_ was forced to
+strain for this piece of Justice, and break through the _Unity of Design_.
+This Mr. _Dryden_ remarks upon him: How ever he is pleased to commend the
+Performance, and calls it an excellent _Fifth Act_.
+
+_Ben Johnson_ shall speak for himself afterwards in the Character of a
+Critick; In the mean time I shall take a Testimony or two from
+_Shakespear_. And here we may observe the admir'd _Falstaffe_ goes off in
+Disappointment. He is thrown out of Favour as being a _Rake_, and dies like
+a Rat behind the Hangings. The Pleasure he had given, would not excuse him.
+The _Poet_ was not so partial, as to let his Humour compound for his
+Lewdness. If 'tis objected that this remark is wide of the Point, because
+_Falstaffe_ is represented in Tragedy, where the Laws of Justice are more
+strickly observ'd, To this I answer, that you may call _Henry_ the Fourth
+and Fifth, Tragedies if you please. But for all that, _Falstaffe_ wears no
+_Buskins_, his Character is perfectly Comical from end to end.
+
+The next Instance shall be in _Flowerdale_ the _Prodigal_. This Spark
+notwithstanding his Extravagance, makes a lucky Hand on't at last, and
+marries a rich Lady.[320] But then the Poet qualifies him for his good
+Fortune, and mends his Manners with his Circumstances. He makes him repent,
+and leave off his Intemperance, Swearing _&c._ And when his Father warn'd
+him against a Relapse, He answers very soberly,
+
+ _Heaven helping me I'le hate the Course of Hell._
+
+I could give some instances of this kind out of _Beaumount_ and _Fletcher_,
+But there's no need of any farther Quotation; For Mr. _Dryden_ is not
+satisfied with his Apology from Authority: He does as good as own that this
+may be construed no better than defending one ill practise by another. To
+prevent this very reasonable objection he endeavours to vindicate his
+_Precedents_ from the Reason of the Thing. To this purpose he _makes a wide
+difference between the Rules of Tragedy and Comedy. That Vice must be
+impartially prosecuted in the first, because the Persons are Great &c._
+
+It seems then _Executions_ are only for _Greatness_; and _Quality_.
+_Justice_ is not to strike much _lower_ than a _Prince_. _Private People_
+may do what they _please_. They are too _few_ for _Mischief_, and too
+_Little_ for _Punishment_! This would be admirable Doctrine for _Newgate_,
+and give us a general _Goal-Delivery_ without more ado. But in _Tragedy_
+(says the _Mock Astrologer_.) _the Crimes are likewise Horrid_, so that
+there is a necessity for Severity and Example. And how stands the matter in
+_Comedy_? Quite otherwise. There the _Faults are but the follies of Youth,
+and the Frailties of Human Nature_.[321] For Instance. There is nothing but
+a little Whoring, Pimping, Gaming, Profaness _&c_, And who could be so hard
+hearted to give a Man any Trouble for This? Such Rigours would be strangely
+Inhumane! A _Poet_ is a better natur'd Thing I can assure you. These little
+Miscarrages _move Pity and Commiseration, and are not such as must of
+necessity be Punish'd_.[322] This is comfortable Casuistry! But to be
+Serious. Is Dissolution of Manners such a Peccadillo? Does a Profligate
+Conscience deserve nothing but Commiseration? And are People damn'd only
+for _Humane Frailties_? I perceive the Laws of Religion and those of the
+_Stage_ differ extreamly! The strength of his Defence lies in this choice
+Maxim, that the _Cheif End of Comedy is Delight_. He questions _whether
+Instruction has any thing to do in Comedy_; If it has, he is sure _'tis no
+more then its secondary end_: _For the business of the Poet is to make you
+laugh_.[323] Granting the Truth of this Principle, I somewhat question the
+serviceableness of it. For is there no Diversion to be had unless Vice
+appears prosperous, and rides at the Head of Success. One would think such
+a preposterous, distribution of Rewards, should rather shock the Reason,
+and raise the Indignation of the _Audience_. To laugh without reason is the
+Pleasure of Fools, and against it, of something worse. The exposing of
+Knavery, and making _Lewdness_ ridiculous, is a much better occasion for
+Laughter. And this with submission I take to be the End of _Comedy_. And
+therefore it does not differ from _Tragedy_ in the End, but in the _Means_.
+Instruction is the principal Design of both. The one works by Terror, the
+other by Infamy. 'Tis true, they don't move in the same Line, but they meet
+in the same point at last. For this Opinion I have good Authority, besides
+what has been cited already.
+
+_1st._ Monsieur _Rapin_ affirms 'That Delight is the End that Poetry aims
+at, but not the Principal one. For Poetry being an Art, ought to be
+profitable by the quality of it's own nature, and by the Essential
+Subordination that all Arts should have to Polity, whose End in General is
+the publick Good. This is the Judgment of _Aristotle_ and of _Horace_ his
+chief Interpreter.[324] _Ben Johnson_ in his Dedicatory Epistle of his
+_Fox_ has somewhat considerable upon this Argument; And declaims with a
+great deal of zeal, spirit, and good Sense, against the Licentiousness of
+the _Stage_. He lays it down for a Principle, 'That 'tis impossible to be a
+good _Poet_ without being a good _Man_. That he (a good Poet) is said to be
+able to inform Young Men to all good Discipline, and enflame grown Men to
+all great Virtues &c.--That the general complaint was that the _Writers_ of
+those days had nothing remaining in them of the Dignity of a _Poet_, but
+the abused Name. That now, especially in Stage Poetry, nothing but
+Ribaldry, Profanation, _Blasphemy_, all Licence of Offence to God and Man,
+is practised. He confesses a great part of this Charge is over-true, and is
+sorry he dares not deny it. But then he hopes all are not embark'd in this
+bold Adventure for Hell. For my part (says he) I can, and from a most clear
+Conscience affirm; That I have ever trembled to think towards the least
+Profaness, and loath'd the Use of such foul, and unwash'd Bawdry, as is now
+made the Food of the _Scene_.--The encrease of which Lust in Liberty, what
+Learned or Liberal Soul does not abhor? In whole _Enterludes_ nothing but
+the Filth of the Time is utter'd--with Brothelry able to violate the Ear of
+a _Pagan_, and Blasphemy, to turn the Blood of a Christian to Water. He
+continues, that the Insolence of these Men had brought the _Muses_ into
+Disgrace, and made _Poetry_ the lowest scorn of the Age. He appeals to his
+Patrons the _Universities_, that his Labour has been heretofore, and mostly
+in this his latest Work, to reduce not only the antient Forms, but Manners
+of the _Scene_, the Innocence and the Doctrine, which is the Principal End
+of Poesy, to inform Men in the best Reason of Living.' Lastly he adds, that
+'he has imitated the Conduct of the Antients in this _Play_, The goings out
+(or Conclusions) of whose _Comedies_, were not always joyful but oft-times
+the Bawds, the Slaves, the Rivals, ye and the Masters are multed, and
+fitly, it being the Office of a _Comick Poet_ (mark that!) to imitate
+Justice, and Instruct to Life _&c._' Say you so! Why then if _Ben Johnson_
+knew any thing of the Matter, Divertisment and Laughing is not as Mr.
+_Dryden_ affirms, the _Chief End_ of _Comedy_. This Testimony is so very
+full and clear, that it needs no explaining, nor any enforcement from
+Reasoning, and Consequence.
+
+And because Laughing and Pleasure has such an unlimited Prerogative upon
+the _Stage_, I shall add a Citation or two from _Aristotle_ concerning this
+Matter. Now this great Man 'calls those Buffoons, and Impertinents, who
+rally without any regard to Persons or Things, to Decency, or good Manners.
+That there is a great difference between Ribaldry, and handsom Rallying. He
+that would perform exactly, must keep within the Character of Virtue, and
+Breeding. He goes on, and tells us that the old Comedians entertain'd the
+Audience with Smut, but the Modern ones avoided that Liberty, and grew more
+reserv'd. This latter way he says was much more proper and Gentile then the
+other. That in his Opinion Rallying, no less than Railing, ought to be
+under the Discipline of Law; That he who is ridden by his _Jests_, and
+minds nothing but the business of _Laughing_, is himself Ridiculous. And
+that a Man of Education and Sense, is so far from going these Lengths that
+he wont so much as endure the hearing some sort of Buffoonry.'[325]
+
+And as to the point of Delight in general, the same Author affirms, 'that
+scandalous Satisfactions are not properly Pleasures. 'Tis only Distemper,
+and false Appetite which makes them palatable. And a Man that is sick,
+seldom has his Tast true. Besides, supposing we throw Capacity out of the
+Question, and make Experiment and Sensation the Judge; Granting this, we
+ought not to chop at every Bait, nor Fly out at every Thing that strikes
+the Fancy. The meer Agreableness must not overbear us, without
+distinguishing upon the Quality, and the Means. Pleasure how charming
+soever, must not be fetched out of Vice. An Estate is a pretty thing, but
+if we purchase by Falshood, and Knavery, we pay too much for't. Some
+Pleasures, are Childish and others abominable; And upon the whole,
+Pleasure, absolutely speaking, is no good Thing.'[326] And so much for the
+Philosopher. And because _Ribaldry_ is used for Sport, a passage or two
+from _Quintilian_, may not be unseasonable. This Orator does not only
+Condemn the grosser Instances, but cuts off all the _Double-Entendre's_ at
+a Blow. He comes up to the Regularity of Thought, and tells us 'that the
+Meaning, as well as the Words of Discourse must be unsullied.'[327] And in
+the same _Chapter_ he adds that 'A Man of Probity has always a Reserve in
+his Freedoms, and Converses within the Rules of Modesty, and Character. And
+that Mirth at the expence of Virtue, is an Over-purchase,' _Nimium enim
+risus pretium est si probitatis impendio constat_.
+
+Thus we see how these great _Masters_ qualify Diversion, and tie it up to
+_Provisoes,_ and Conditions. Indeed to make _Delight_ the main business of
+_Comedy_ is an unreasonable and dangerous Principle. It opens the way to
+all Licentiousness, and Confounds the distinction between Mirth, and
+Madness. For if Diversion is the _Chief End_, it must be had at any Price,
+No serviceable Expedient must be refused, tho' never so scandalous. And
+thus the worst Things are said, and best abus'd; Religion is insulted, and
+the most serious Matters turn'd into Ridicule! As if the Blindside of an
+Audience ought to be caress'd, and their Folly and Atheism entertain'd in
+the first Place. Yes, if the Palate is pleas'd, no matter tho' the Body is
+Poyson'd! For can one die of an easier Disease than Diversion? But Raillery
+apart, certainly Mirth and Laughing, without respect to the Cause, are not
+such supreme Satisfactions! A man has sometimes Pleasure in losing his
+Wits. Frensy, and _Possession_, will shake the Lungs, and brighten the
+Face; and yet I suppose they are not much to be coveted. However, now we
+know the Reason of the Profaness, and Obscenity of the _Stage_, of their
+Hellish Cursing, and Swearing, and in short of their great Industry to make
+God, and Goodness Contemptible: 'Tis all to Satisfie the Company, and make
+People Laugh! A most admirable justification! What can be more engaging to
+an _Audience_, then to see a _Poet_ thus Atheistically brave? To see him
+charge up to the Canons Mouth, and defy the Vengeance of Heaven to serve
+them? Besides, there may be somewhat of Convenience in the Case. To fetch
+Diversion out of Innocence is no such easy matter. There's no succeeding it
+may be in this method, without Sweat, and Drudging. Clean Wit, inoffensive
+Humour, and handsom Contrivance, require Time, and Thought. And who would
+be at this Expence, when the Purchase is so cheap another way? 'Tis
+possible a _Poet_ may not alwaies have Sense enough by him for such an
+Occasion. And since we are upon supposals, it may be the _Audience_ is not
+to be gain'd without straining a Point, and giving a Loose to Conscience:
+And when People are sick, are they not to be Humour'd? In sine, We must
+make them Laugh, right or wrong, for _Delight_ is the _Cheif End of
+Comedy_. _Delight!_ He should have said _Debauchery_: That's the English of
+the Word, and the Consequence of the Practise. But the Original Design of
+_Comedy_ was otherwise: And granting 'twas not so, what then? If the _Ends_
+of Thing are naught, they must be mended. Mischief is the Chief end of
+Malice, would it be then a Blemish in Ill Nature to change Temper, and
+relent into Goodness? The Chief _End_ of a Madman it may be is to Fire a
+House, must we not therefore bind him in his Bed? To conclude. If _Delight_
+without Restraint, or Distinction without Conscience or Shame, is the
+Supream Law of _Comedy_, 'twere well if we had less on't. Arbitrary
+Pleasure, is more dangerous than Arbitrary Power. Nothing is more Brutal
+than to be abandon'd to Appetite; And nothing more wretched than to serve
+in such a Design. The _Mock-Astrologer_ to clear himself of this
+Imputation, is glad to give up his Principle at Last. _Least any Man should
+think_ (says He) _that I write this to make Libertinism amiable, or that I
+cared not to debase the end, and Institution of_ Comedy. (It seems then
+_Delight_ is not the Chief end.) _I must farther declare that we make not
+Vitious Persons Happy, but only as Heaven makes Sinners so._ &c. If this
+will hold, all's well. But _Heaven_ does not forgive without Repentance.
+Let us see then what Satisfaction he requires from his _Wild-Blood_, and
+what Discipline he puts him under. Why, He helps him to his Mistress, he
+Marries him to a Lady of Birth and Fortune. And now do you think He has not
+made him an Example, and punish'd him to some Purpose! These are frightful
+Severities! Who would be vitious when such Terrors hang over his Head? And
+does _Heaven make Sinners happy_ upon these Conditions? Sure some People
+have a good Opinion of Vice, or a very ill one of Marriage, otherwise they
+would have Charged the Penance a little more. But I have nothing farther
+with the _Mock-Astrologer_.
+
+And now for the Conclusion of a _Chapter_, I shall give some Instances of
+the _Manners_ of the _Stage_, and that with respect to Poetry, and
+Ceremony. _Manners_ in the Language of Poetry, is a Propriety of Actions,
+and Persons. To succeed in this business, there must always be a regard had
+to Age, Sex, and Condition: And nothing put into the Mouths of Persons
+which disagrees with any of these Circumstances. 'Tis not enough to say a
+witty Thing, unless it be spoken by a likely Person, and upon a Proper
+occasion. But my Design will lead me to this Subject afterwards, and
+therefore I shall say no more of it at present, but proceed to apply the
+Remark.
+
+One Instance of Impropriety in _Manners_ both Poetical and Moral, is their
+making Women, and Women of Quality talk Smuttily. This I have proved upon
+them already, and could cite many more places to the same Purpose were it
+necessary.
+
+But I shall go on, and give the _Reader_ some other examples of Decency,
+Judgment, and Probability. _Don Sebastian_ will help us in some measure.
+Here the _Mufti_ makes a foolish Speech to the Rabble, and jests upon his
+own Religion. He tells them, _tho' your Tyrant is a Lawful Emperour, yet
+your Lawful Emperour is but a Tyrant,----That your Emperour is a Tyrant is
+most Manifest, for you were born to be Turks, but he has play'd the Turk
+with you._ And now is not this Man fit to Manage the _Alcoran_, and to be
+set up for on Oracle of State? _Captain Tom_ should have had this Speech by
+right: But the _Poet_ had a farther Design, and any thing is good enough
+for a _Mufti_.
+
+_Sebastian_ after all the violence of his Repentance, his grasping at self
+Murther, and Resolutions for the _Cell_, is strangely pleased with the
+Remembrance of his _Incest_, and wishes the Repetition of it: And _Almeida_
+out of her Princely Modesty, and singular Compunction, is of the same mind.
+This is somewhat surprising! _Oedipus_ and _Jocasta_ in _Sophocles_ don't
+Repent at this rate. No: The horror of the first Discovery continues upon
+their Spirits: They never relapse into any fits of Intemperance, nor
+entertain themselves with a lewd Memory. This sort of Behaviour is not only
+more Instructive but more Natural too. It being very unlikely one should
+wish the Repeating a Crime, when He was almost Distracted at the thoughts
+on't, At the thoughts on't, tho' 'twas comitted under all the Circumstances
+of excuse. Now when Ignorance and meer Mistake are so very disquieting,
+'tis very strange if a Man should plague his Mind with the Aggravations of
+Knowledge; To carry Aversion, and Desire, in their full strength upon the
+same Object; To fly and pursue with so much eagerness, is somewhat
+Unusual.[328]
+
+If we step to the _Spanish Fryar_ He will afford us a Flight worth the
+observing. 'Tis part of the Addresses of _Torrismond_ to _Leonora_.
+
+ _You are so Beautiful
+ So wondrous Fair, you justifie Rebellion;
+ As if that faultless Face could make no Sin,
+ But Heaven by looking on it must forgive._
+
+These are strange Compliments! _Torrismond_ calls his Queen Rebel to her
+head, when he was both her General and her Lover. This is powerful
+Rhetorick to Court a Queen with! Enough one would think to have made the
+Affair desperate. But he has a Remedy at hand. The _Poets Nostrum_ of
+Profaness cures all. He does as good as tell Her, she may Sin as much as
+she has a mind to. Her Face is a Protection to her Conscience. For Heaven
+is under a necessity to forgive a Handsom Woman. To say all this ought to
+be pass'd over in _Torrismond_ on the score of his Passion, is to make the
+Excuse more scandalous than the Fault, if possible. Such Raptures are fit
+only for _Bedlam_, or a place which I shan't name. _Love Triumphant_ will
+furnish another Rant not altogether inconsiderable. Here _Celadea_ a Maiden
+Lady when she was afraid her Spark would be married to another, calls out
+presently for a _Chaos_. She is for pulling the World about her ears,
+tumbling all the Elements together, and expostulates with Heaven for making
+Humane Nature otherwise than it should have been.
+
+ _Great Nature break thy chain that links together
+ The Fabrick of this Globe, and make a Chaos,
+ Like that within my Soul._----[329]
+
+Now to my fancy, if she had call'd for a _Chair_ instead of a _Chaos_,
+trip'd off, and kept her folly to her self, the Woman had been much wiser.
+And since we have shown our Skill in vaulting on the High Ropes, a little
+_Tumbling_ on the _Stage_, may not do amiss for variety.
+
+Now then for a jest or two. _Don Gomez_ shall begin:[330] And here he'le
+give us a Gingle upon the double meaning of a word.
+
+_I think_, says _Dominick_ the Fryar, _it was my good Angel that sent me
+hither so opportunely_. _Gomez_ suspects him brib'd for no creditable
+business and answers.
+
+Gom. _Ay, whose good Angels sent you hither, that you know best, Father._
+
+These _Spaniards_ will entertain us with more of this fine Raillery.
+Colonel _Sancho_ in _Love Triumphant_ has a great stroak at it. He says his
+Bride _Dalinda_ is no more _Dalinda_, but _Dalilah_ the _Philistine_.[331]
+This Colonel as great a Soldier as he is, is quite puzzled at a _Herald_.
+He _thinks they call him_ Herod, _or some such Jewish Name_. Here you have
+a good Officer spoil'd for a miserable jest.[332] And yet after all, this
+_Sancho_ tho' he can't pronounce _Herald_, knows what 'tis to be
+_Laconick_, which is somewhat more out of his way. _Thraso_ in
+_Terence_[333] was a man of the same size in Sense, but for all that he
+does not quibble. _Albanact_ Captain of the Guards,[334] is much about as
+witty as _Sancho_. It seems _Emmeline_ Heiress to the Duke of _Cornwal_ was
+Blind. _Albanact_ takes the rise of his Thought from hence; And observes
+_that as Blind as she is, Coswald would have no blind Bargain of her_.
+_Carlos_ tells _Sancho_ he is sure of his Mistress,[335] and _has no more
+to do but to take out a License_.
+
+_Sancho_ replies, _Indeed I have her License for it_. _Carlos_ is somewhat
+angry at this Gingle, and cries, _what quibling too in your Prosperity_?
+Adversity it seems is the only time for _punning_. Truly I think so too.
+For 'tis a sign a Man is much Distress'd when he flies to such an
+Expedient. However, _Carlos_ needed not to have been so touchy: For He can
+stoop as low himself upon occasion. We must know then that _Sancho_ had
+made Himself a Hunch'd Back, to counterfeit the _Conde Alonzo_. The two
+Colonels being in the same Disguise, were just upon the edg of a Quarrel.
+After some Preliminaries in Railing, _Sancho_ cries, _Don't provoke me; I
+am mischeivously bent_.
+
+Carlos replies, _Nay, you are_ Bent _enough in Conscience, but I have a_
+Bent Fist _for Boxing_. Here you have a brace of Quibbles started in a Line
+and a half. And which is worst of all, they come from _Carlos_, from a
+_Character_ of Sense; And therefore the poet, not the _Soldier_, must
+answer for them.
+
+I shall now give the _Reader_ a few Instances of the Courtship of the
+_Stage_, and how decently they treat the Women, and _Quality_ of both
+_Sexes_. The _Women_ who are secured from Affronts by Custom, and have a
+Privilege for Respect, are sometimes but roughly saluted by these Men of
+Address. And to bar the Defence, this Coarseness does not alwaies come from
+Clowns, and Women-haters; but from _Persons_ of Figure, neither singular,
+nor ill Bred. And which is still worse, The Satir falls on blindly without
+Distinction, and strikes at the whole _Sex_.
+
+Enter _Raymond_ a Noble-man in the _Spanish Fryar_.[336]
+
+ _O Vertue! Vertue! What art thou become?
+ That men should leave thee for that Toy a woman,
+ Made from the dross and refuse of a Man;
+ Heaven took him sleeping when he made her too,
+ Had Man been waking he had nee'r consented._
+
+I did not know before that a Man's Dross lay in his _Ribs_; I believe
+sometimes it lies Higher. But the Philosophy, the Religion, and the
+Ceremony of these Lines, are too tender to be touched. _Creon_ a Prince in
+_Oedipus_,[337] railes in General at the _Sex_, and at the same time is
+violently in Love with _Euridice_. This upon the Matter, is just as
+natural, as 'tis Civil. If any one would understand what the _Curse of all
+tender hearted Women is, Belmour_ will inform him. What is it then? 'Tis
+the _Pox_.[338] If this be true, the Women had need lay in a stock of ill
+Nature betimes. It seems 'tis their only preservative. It guards their
+Virtue, and their Health, and is all they have to trust to. _Sharper_
+another Man of Sense in this _Play_, talks much at the same rate. _Belinda_
+would know of him _where he got that excellent Talent of Railing_?
+
+Sharp. _Madam the Talent was Born with me.----I confess I have taken care
+to improve it, to qualifie me for the Society of Ladies._[339] _Horner_, a
+Topping _Character_ in the _Country Wife_, is advised to _avoid Women, and
+hate them as they do him_. _He Answers._
+
+_Because I do hate them, and would hate them yet more, I'll frequent e'm;
+you may see by Marriage, nothing makes a Man hate a Woman more than her
+Constant Conversation._[340] There is still something more Coarse upon the
+_Sex_ spoken by _Dorax_[341] but it is a privileged Expression, and as such
+I must leave it. The _Relapse_ mends the Contrivance of the Satir, refines
+upon the Manner, and to make the Discourse the more probable, obliges the
+Ladies to abuse themselves. And because I should be loath to tire the
+_Reader, Berenthia_ shall close the Argument. This Lady having undertook
+the Employment of a _Procuress_, makes this remark upon it to her self.
+
+Berinth. _So here is fine work! But there was no avoiding it.----Besides, I
+begin to Fancy there may be as much Pleasure in carrying on another Bodies
+Intrigue, as ones own. This is at least certain, It exercises almost all
+the Entertaining Faculties of a Woman. For there is Employment for
+Hypocrisie, Invention, Deceit, Flattery, Mischief, and Lying._
+
+Let us now see what Quarter the _Stage_ gives to _Quality_. And here we
+shall find them extreamly free, and familiar. They dress up the _Lords_ in
+Nick Names, and expose them in _Characters_ of Contempt. _Lord Froth_ is
+explain'd a _Solemn Coxcomb_;[342] And _Lord Rake_, and _Lord Foplington_
+give you their Talent in their Title.[343] Lord _Plausible_ in the _Plain
+Dealer_ Acts a ridiculous Part, but is with all very civil. He tells _Manly
+he never attempted to abuse any Person_, The other answers; _What? you were
+afraid?_[344] _Manly_ goes on and declares _He would call a Rascal by no
+other Title, tho' his Father had left him a Dukes_.[345] That is, he would
+call a Duke a Rascal. This I confess is very much _Plain Dealing_. Such
+Freedoms would appear but odly in Life, especially without Provocation. I
+must own the _Poet_ to be an Author of good Sense; But under favour, these
+jests, if we may call them so, are somewhat high Season'd, the Humour seems
+overstrain'd, and the _Character_ push'd too far. To proceed. _Mustapha_
+was selling _Don Alvarez_ for a Slave. The Merchant asks _what Virtues he
+has_.[346] _Mustapha_ replies. _Virtues quoth ah! He is of a great Family
+and Rich, what other Virtues would'st thou have in a Nobleman?_ Don
+_Carlos_ in _Love Triumphant_ stands for a Gentleman, and a Man of Sense,
+and out-throws _Mustapha_ a Bars Length. He tells us _Nature has given_
+Sancho _an empty Noddle, but Fortune in revenge has fill'd his Pockets:
+just a Lords Estate in Land and Wit_.[347] This is a handsom Compliment to
+the Nobility! And my Lord _Salisbury_ had no doubt of it a good Bargain of
+the _Dedication_.[348] _Teresa's_ general Description of a Countess is
+considerable in its Kind: But only 'tis in no Condition to appear. In the
+_Relapse_, Sir _Tunbelly_ who had Mistaken Young _Fashion_ for Lord
+_Foplington_, was afterwards undeceiv'd; and before the surprize was quite
+over, puts the Question, _is it then possible that this should be the true
+Lord_ Foplington _at Last_? The Nobleman removes the scruple with great
+Civility and Discretion! _Lord_ Fopl. _Why what do you see in his Face to
+make you doubt of it? Sir without presuming to have an extraordinary
+Opinion of my Figure, give me leave to tell you, if you had seen as many
+Lords as I have done you would not think it Impossible A Person of a worse
+Taille then mine might be a Modern Man of Quality._[349]
+
+I'm sorry to hear _Modern Quality_ degenerates so much. But by the way,
+these Liberties are altogether new. They are unpractised by the Latin
+_Comedians_, and by the _English_ too till very lately, as the _Plain
+Dealer_ observes.[350] And as for _Moliere_ in _France_, he pretends to fly
+his Satir no higher than a Marquis.[351]
+
+And has our _Stage_ a particular Privilege? Is their _Charter_ inlarg'd,
+and are they on the same Foot of Freedom with the _Slaves_ in the
+_Saturnalia_? Must all Men be handled alike? Must their Roughness be needs
+play'd upon Title? And can't they lash the Vice without pointing upon the
+_Quality_? If as Mr. _Dryden_ rightly defines it, a _Play ought to be a
+just Image of Humane Nature_;[352] Why are not the Decencies of Life, and,
+the Respects of Conversation observ'd? Why must the Customes of Countries
+be Cross'd upon, and the Regards of Honour overlook'd? What necessity is
+there to kick the _Coronets_ about the _Stage_, and to make a Man a Lord,
+only in order to make him a Coxcomb. I hope the _Poets_ don't intend to
+revive the old Project of Levelling and _Vote_ down the House of _Peers_.
+In earnest, the _Play-house_ is an admirable School of Behaviour! This is
+their way of managing Ceremony, distinguishing Degree, and Entertaining the
+_Boxes_! But I shall leave them at present to the Enjoyment of their
+Talent, and proceed to another Argument.
+
+
+
+
+CHAP. V.
+
+_Remarks upon_ Amphytrion, King Arthur, Don Quixote, _and the_ Relapse.
+
+
+SECTION I.
+
+The following _Plays_, excepting the Last, will fall under the same Heads
+of Commendation with the Former. However, since the _Poets_ have here been
+prodigal in their Expence, and dress'd themselves with more Curiosity then
+ordinary, they deserve a proportionable Regard. So much Finery must not be
+Crowded. I shall therefore make Elbow-Room for their Figure, and allow them
+the Compass of a distinct Chapter.
+
+To begin with _Amphytrion_. In this _Play_ Mr. _Dryden_ represents
+_Jupiter_ with the Attributes of the supream Being: He furnishes him with
+Omnipotence, makes him the Creator of Nature, and the Arbiter of Fate, puts
+all the Functions of Providence in his Hand, and describes him with the
+Majesty of the true God.[353] And when he has put Him in this glorious
+Equipage, he brings him out for Diversion. He makes him express himself in
+the most intemperate Raptures:[354] He is willing to _Renounce_ his
+_Heaven_ for his Brutality, and employ a whole _Eternity_ in Lewdness. He
+draws his Debauch at its full Length, with all the Art, and Heightings, and
+Foulness of Idea immaginable. This _Jupiter_ is not contented with his
+success against _Amphitrion_, unless he brings _Alcmena_ into the
+Confederacy, and makes her a Party _ex post Facto_. He would not have her
+think of her _Husband_, but her _Lover_, that is, her _Whoremaster_. 'Tis
+not the success, but the manner of gaining it which is all in all. 'Tis the
+Vice which is the charming Circumstance. Innocence and Regularity, are
+dangerous Companions; They spoil Satisfaction, and make every Thing
+insipid! Unless People take care to discharge their Virtue, and clear off
+their Conscience, their Senses will vanish immediately! For _Jupiter_, says
+he,[355] would _owe nothing to a Name so dull as Husband_. And in the next
+Page.
+
+ _That very name of Wife And Marriage
+ Is poyson to the dearest sweets of Love._[356]
+
+I would give the _Reader_ some more of these fine Sentences, but that they
+are too much out of Order to appear. The truth is, Our _Stage-Poets_ seem
+to fence against Censure by the excess of Lewdness; And to make the
+overgrown size of a Crime, a Ground for Impunity. As if a Malefactor should
+project his Escape by appearing too scandalous for Publick Tryal. However,
+This is their Armour of Proof, this is the Strength they retreat to. They
+are fortified in Smut, and almost impregnable in Stench, so that where they
+deserve most, there's no coming at them. To proceed. I desire to know what
+Authority Mr. _Dryden_ has for this extraordinary Representation? His
+Original _Plautus_, is no President. Indeed _Plautus_ is the only bold
+Heathen that ever made _Jupiter_ tread the _Stage_. But then he stops far
+short of the Liberties of the _English Amphitrion. Jupiter_ at _Rome_, and
+_London_, have the same unaccountable Design; but the Methods of pursuit
+are very different. The First, does not solicit in scandalous Language, nor
+flourish upon his Lewdness, nor endeavours to set it up for the Fashion.
+_Plautus_ had some regard to the Height of the Character, and the Opinion
+of his Country, and the Restraints of Modesty. The Sallies of
+_Aristophanes_ do not come up to the case; And if they did, I have cut off
+the Succours from that Quarter already. _Terence's Chærea_. is the next
+bold Man:[357] However, here the Fable of _Jupiter_ and _Danae_ are just
+glanced at, and the Expression is clean; and He that tells the Story, a
+Young Libertine. These are all circumstances of extenuation, and give quite
+another Complexion to the Thing. As for the _Greek Tragedians_ and
+_Seneca_, there's no Prescription can be drawn from them. They mention
+_Jupiter_ in Terms of Magnificence and Respect, and make his Actions, and
+his Nature of a piece. But it may be the Celebrated _Homer_, and _Virgil_
+may give Mr. _Dryden_ some Countenance. Not at all. _Virgil's Jupiter_ is
+alwaies great, and solemn, and keeps up the port of a Deity. 'Tis true,
+_Homer_ does not guard the Idea with that exactness, but then He never
+sinks the Character into Obscenity. The most exceptionable passage is that
+where _Jupiter_ relates his Love Adventures to _Juno_. Here this pretended
+Deity is charm'd with _Venus_'s Girdle, is in the height of his Courtship,
+and under the Ascendant of his Passion. This 'tis confess'd was a slippery
+Place, and yet the Poet makes a shift to keep his Feet. His _Jupiter_ is
+Little, but not nauseous; The Story, tho' improper, will bear the telling,
+and look Conversation in the Face. However; These Freedoms of _Homer_ were
+counted intolerable: I shall not insist on the Censures of _Justin Martyr_,
+or _Clemens Alexandrinus_: Even the Heathen could not endure them. The
+Poets are lashed by _Plato_ upon this Score; For planting Vice in Heaven,
+and making their Gods infectious; If Mr. _Dryden_ answers that _Jupiter_
+can do us no Harm.[358] He is known to be an Idol of Lewd Memory, and
+therefore his Example can have no Force: Under Favour this is a mistake:
+For won't Pitch daub when a dirty Hand throws it; or can't a Toad spit
+Poyson because she's ugly? Ribaldry is dangerous under any Circumstances of
+Representation. And as _Menander_ and St. _Paul_ express it, _Evil
+Communications corrupt good Manners_. I mention them both, because if the
+_Apostle_ should be dislik'd, the _Comedian_ may pass. But after all, Mr.
+_Dryden_ has not so much as a Heathen President for his Singularities. What
+then made him fall into them? Was it the Decency of the Thing, and the
+Propriety of _Character_, and Behaviour? By no means. For as I have
+observ'd before, Nature and Operations, ought to be proportion'd, and
+Behaviour suited to the Dignity of Being. To draw a Monkey in Royal Robes,
+and a Prince in _Antick_, would be Farce upon Colours, entertain like a
+Monster, and please only upon the score of Deformity. Why then does Mr.
+_Dryden_ cross upon Nature and Authority, and go off as he Confesses, from
+the Plan of _Plautus_, and _Moliere_? Tho' by the way, the English
+_Amphitryon_ has borrow'd most of the Libertine Thoughts of _Moliere_, and
+improv'd them. But to the former question. Why must the beaten Road be
+left? He tells us, _That the difference of our_ Stage _from the Roman and
+the French did so require it_.[359] That is, our _Stage_ must be much more
+Licentious. For you are to observe that Mr. _Dryden_, and his Fraternity,
+have help'd to debauch the _Town_, and Poyson their Pleasures to an unusal
+Degree: And therefore the Diet must be dress'd to the Palate of the
+_Company_. And since they are made _Scepticks_, they must be entertain'd as
+such. That the English _Amphitryon_ was contriv'd with this View is too
+plain to be better interpreted. To what purpose else does _Jupiter_ appear
+in the shape of _Jehovah_? Why are the incommunicable _Attributes_
+burlesqu'd, and Omnipotence applyed to Acts of Infamy? To what end can such
+Horrible stuff as this serve, unless to expose the Notion, and extinguish
+the Belief of a Deity? The Perfections of God, are Himself. To ridicule his
+Attributes and his Being, are but two words for the same Thing. These
+Attributes are bestow'd on _Jupiter_ with great Prodigality, and afterwards
+execrably outrag'd. The Case being thus, the Cover of an Idol, is too thin
+a pretence to Screen the Blasphemy. Nothing but Mr. _Dryden's Absolom_ and
+_Achitophel_ can out-do This. Here I confess the Motion of his Pen is
+bolder, and the Strokes more Black'd. Here we have Blasphemy on the top of
+the Letter, without any trouble of Inference, or Construction. This Poem
+runs all upon Scripture Names, Upon Suppositions of the true Religion, and
+the right Object of Worship. Here Profaness is shut out from Defence, and
+lies open without Colour or Evasion. Here are no Pagan Divinities in the
+Scheme, so that all the Atheistick Raillery must point upon the true God.
+In the beginning we are told that _Absalom_ was _David's_ Natural Son: So
+then there's a blot in his _Scutcheon_ and a Blemish upon his Birth. The
+_Poet_ will make admirable use of this, remark presently! This _Absalom_ it
+seems was very extraordinary in his Person and Performances. Mr. _Dryden_
+does not certainly know how this came about, and therefore enquires of
+himself in the first place,
+
+ _Whether inspired with a diviner Lust,
+ His Father got him_----[360]
+
+This is down right Defiance of the Living God! Here you have the very
+Essence and Spirit of Blasphemy, and the Holy Ghost brought in upon the
+most hideous Occasion. I question whether the Torments and Despair of the
+Damn'd, dare venture at such Flights as these. They are beyond Description,
+I Pray God they may not be beyond Pardon too. I can't forbear saying, that
+the next bad Thing to the writing these Impieties, is to Suffer them. To
+return to _Amphitryon_. _Phoebus_ and _Mercury_ have _Manners_ assign'd
+very disagreeable to their Condition. The later abating Propriety of
+Language, talks more like a _Water-man_ than a Deity. They rail against the
+Gods, and call _Mars_ and _Vulcan_ the _two Fools of Heaven. Mercury_ is
+pert upon his Father _Jupiter_, makes jests upon his Pleasures, and his
+Greatness, and is horribly smutty and profane.[361] And all this
+Misbehaviour comes from him in his own shape, and in the sublimity of his
+Character. Had He run Riot in the Disguise of _Sofia_, the Discourse and
+the Person had been better adjusted, and the Extravagance more Pardonable.
+But here the Decorum is quite lost. To see the _Immortals_ play such
+Gambols, and the biggest Beings do the least Actions, is strangely
+unnatural. An Emperour in the Grimaces of an Ape, or the Diversions of a
+Kitten, would not be half so ridiculous. Now as Monsieur _Rapin_ observes,
+without Decorum there can be no _probability_, nor without Probability any
+true Beauty. Nature must be minded, otherwise Things will look forced,
+tawdry, and chimerical. Mr. _Dryden_ discourses very handsomly on this
+occasion in his _Preface_ to _Albion_ and _Albanius_.[362] He informs us,
+_That Wit has been truly defin'd a propriety of Words and Thoughts.----That
+Propriety of Thought is that Fancy which arises naturally from the
+Subject._ Why then without doubt, the Quality, of Characters should be
+taken care of, and great Persons appear like themselves. Yes, yes, all this
+is granted by implication, and Mr. _Dryden_ comes still nearer to the
+present case. He tells us, that _Propriety is to be observed, even in
+Machines; And that the Gods are all to manage their Peculiar Provinces_. He
+instances in some of their respective Employments; but I don't find that
+any of them were to talk Lewdly. No. He plainly supposes the contrary. For
+as he goes on, _If they were to speak upon the Stage it would follow of
+necessity, that the Expressions should be Lofty, Figurative, and
+Majestical_. It seems then their Behaviour should be agreeable to their
+Greatness. Why then are not these Rules observ'd, in the _Machines_ of
+_Amphitrion_? As I take it, Obscenity has not the Air of Majesty, nor any
+Alliance with the _Sublime_. And as for the _Figurative_ Part, 'tis
+generally of the same Cut with the _Lofty_: The Smut shines clear, and
+strong, through the Metaphor, and is no better screen'd than the Sun by a
+Glass Window. To use _Mercury_ thus ill, and make the God of Eloquence
+speak so unlike himself is somewhat strange! But tho' the _Antients_ knew
+nothing of it, there are Considerations above those of _Decency_. And when
+this happens, _A Rule must rather be trespass'd on, than a Beauty left
+out_. 'Tis Mr. _Dryden's_ opinion in his _Cleomenes_, where he breaks the
+_Unity of Time_, to describe the _Beauty_ of a Famine.[363] Now Beauty is
+an arbitrary Advantage, and depends upon Custom and Fancy. With some People
+the Blackest Complexions are the handsomest. 'Tis to these _African_
+Criticks that Mr. _Dryden_ seems to make his Appeal. And without doubt he
+bespeaks their Favour, and strikes their Imagination luckily enough. For to
+lodge Divinity and Scandal together; To make the Gods throw _Stars_, like
+_Snow-balls_ at one another, but especially to Court in Smut, and rally in
+Blasphemy, is most admirably entertaining! This is much better than all the
+Niceties of _Decorum_. 'Tis handsomly contriv'd to slur the Notion of a
+Superiour Nature, to disarm the Terrors of Religion, and make the Court
+Above as Romantick as that of the _Fairies_. A Libertine when his
+Conscience is thus reliev'd, and Atheism sits easie upon his Spirits, can't
+help being grateful upon the Occasion. Meer Interest will oblige him to cry
+up the Performance, and solicit for the _Poets_ Reputation! Before I take
+leave of these _Machines_, it may not be amiss to enquire why the Gods are
+brought into the _Spiritual Court_.[364] Now I suppose the Creditableness
+of the Business, and the _Poets_ Kindness to those _Places_, are the
+principal Reasons of their coming. However. He might have a farther Design
+in his Head, and that is, to bring _Thebes_ to _London_, and to show the
+Antiquity of _Doctors Commons_. For if you will believe _Mercury_, this
+Conference between him and _Phoebus_ was held three thousand years
+ago.[365] Thus _Shakespear_ makes _Hector_ talk about _Aristotles_
+Philosophy,[366] and calls Sr. _John Old Castle_, _Protestant_.[367] I had
+not mention'd this Discovery in Chronology, but that Mr. _Dryden_ falls
+upon _Ben Johnson_, for making _Cataline give Fire at the Face of a Cloud_,
+before Guns were invented.
+
+By the Pattern of these pretended _Deities_, we may guess what sort of
+_Mortals_ we are likely to meet with. Neither are we mistaken. For
+_Phædra_, is bad enough in all Conscience, but _Bromia_ is a meer Original.
+Indeed when Mr. _Dryden_ makes _Jupiter_, and _Jupiter_ makes the Women,
+little less can be expected. So much for _Amphitrion_.
+
+I shall pass on to _King Arthur_ for a word or two.[368] Now here is a
+strange jumble and Hotch potch of Matters, if you mind it. Here we have
+_Genii_, and _Angels_, _Cupids_, _Syrens_, and _Devils_; _Venus_ and St.
+_George_, _Pan_ and the _Parson_, the Hell of Heathenism, and the Hell of
+_Revelation_; A fit of Smut, and then a Jest about Original Sin. And why
+are Truth and Fiction, Heathenism and Christianity, the most Serious and
+the most Trifling Things blended together, and thrown into one Form of
+Diversion? Why is all this done unless it be to ridicule the whole, and
+make one as incredible as the other? His _Airy_ and _Earthy Spirits_
+discourse of the first state of Devils, of their _Chief_ of their Revolt,
+their Punishment, and Impostures. This Mr. _Dryden_ very Religiously calls
+a _Fairy way of Writing, which depends only on the Force of
+Imagination_.[369] What then is the Fall of the Angels a Romance? Has it no
+basis of Truth, nothing to support it, but strength of Fancy, and Poetick
+Invention? After He had mention'd Hell, Devils, _&c_. and given us a sort
+of _Bible_ description of these formidable Things; I say after he had
+formed his Poem in this manner, I am surprized to hear him call it a _Fairy
+kind of Writing_. Is the History of _Tophet_ no better prov'd than that of
+_Styx_? Is the Lake of _Brimstone_ and that of _Phlegeton_ alike dreadful?
+And have we as much Reason to believe the Torments of _Titius_ and
+_Prometheus_, as those of the Devils and Damn'd? These are lamentable
+Consequences! And yet I can't well see how the _Poet_ can avoid them. But
+setting aside this miserable Gloss in the _Dedication_, the Representation
+it self is scandalously irreligious. To droll upon the Vengeance of Heaven,
+and the Miseries of the Damn'd, is a sad Instance of Christianity! Those
+that bring Devils upon the _Stage_, can hardly believe them any where else.
+Besides, the Effects of such an Entertainment must needs be admirable! To
+see Hell thus play'd with is a mighty Refreshment to a lewd Conscience, and
+a byass'd Understanding. It heartens the Young Libertine, and confirms the
+well-wishers to Atheism, and makes Vice bold, and enterprising. Such
+Diversions serve to dispel the Gloom, and guild the Horrors of the _Shades
+below_, and are a sort of Ensurance against Damnation. One would think
+these _Poets_ went upon absolute Certainty, and could demonstrate a Scheme
+of Infidelity. If they could, They had much better keep the Secret. The
+divulging it tends only to debauch Mankind, and shake the Securities of
+Civil Life. However, if they have been in the other World and find it
+empty, and uninhabited, and are acquainted with all the Powers, and Places,
+in Being; If they can show the Impostures of Religion, and the
+Contradictions of Common Belief, they have something to say for themselves.
+Have they then infallible Proof and Mathematick Evidence for these
+Discoveries? No Man had ever the Confidence to say This; And if He should,
+he would be but laughed at for his Folly. No Conclusions can exceed the
+Evidence of their Principles; you may as well build a Castle in the Air, as
+raise a Demonstration upon a Bottom of Uncertainty. And is any Man so vain
+as to pretend to know the Extent of Nature, and the Stretch of Possibility,
+and the Force of the Powers Invisible? So that notwithstanding the Boldness
+of this _Opera_, there may be such a Place as Hell; And if so, a Discourse
+about Devils, will be no _Fairy way of Writing_. For a _Fairy way of
+Writing_, is nothing but a _History of Fiction_; A subject of Imaginary
+Beings; such as never had any existence in Time, or Nature. And if as
+Monsieur _Rapin_ observes, _Poetry_ requires a mixture of Truth and
+_Fable_; Mr. _Dryden_ may make his advantage, for his _Play_ is much better
+founded on Reality than He was aware of.
+
+It may not be improper to consider in a word or two, what a frightfull Idea
+the _Holy Scriptures_ give us of Hell. 'Tis describ'd by all the
+Circumstances of Terror, by every Thing dreadful to Sense, and amazing to
+Thought. The Place, the Company, the Duration, are all Considerations of
+Astonishment. And why has God given us this solemn warning? Is it not to
+awaken our Fears, and guard our Happiness; To restrain the Disorders of
+Appetite, and to keep us within Reason, and Duty? And as for the _Apostate
+Angels_, the _Scriptures_ inform us of their lost Condition, of their
+Malice and Power, of their active Industry and Experience; and all these
+Qualities Correspondent to the Bulk of their Nature, the Antiquity of their
+Being, and the Misery of their State. In short, They are painted in all the
+formidable Appearances imaginable, to alarm our Caution, and put us upon
+the utmost Defence.
+
+Let us see now how Mr. _Dryden_ represents these unhappy Spirits, and their
+Place of Abode. Why very entertainingly! Those that have a true Tast for
+Atheism were never better regaled. One would think by this _Play_ the
+Devils were meer Mormo's and Bugbears, fit only to fright Children and
+Fools. They rally upon Hell and Damnation, with a great deal of Air and
+Pleasantry; and appear like _Robin Good-fellow_, only to make the Company
+laugh. _Philidel_: Is call'd a _Puling Sprite_. And why so? For this pious
+reason, because
+
+ _He trembles at the yawning Gulph of Hell,
+ Nor dares approach the Flames least he should Singe
+ His gaudy silken Wings.
+ He sighs when he should plunge a Soul in Sulphur,
+ As with Compassion touch'd of Foolish Man_.[370]
+
+The answer is, _What a half Devil's he_.
+
+You see how admirably it runs all upon the Christian Scheme! Sometimes they
+are _Half-Devils_, and sometimes _Hopeful-Devils_, and what you please to
+make sport with. _Grimbald_ is afraid of being _whooped through Hell at his
+return_, for miscarrying in his Business. It seems there is great Leisure
+for Diversion! There's _Whooping_ in Hell, instead of _Weeping_ and
+_Wailing_! One would fancy Mr. _Dryden_ had Daylight and Company, when
+these Lines were written. I know his Courage is extraordinary; But sure
+such Thoughts could never bear up against Solitude and a Candle!
+
+And now since he has diverted himself with the _Terrors_ of _Christianity_,
+I dont wonder he, should treat those that Preach them with so much
+Civility! enter _Poet_ in the Habit of a _Peasant_.
+
+ _We ha' cheated the Parson we'el cheat him again,
+ For why should a Blockhead have one in ten?
+ For prating so long like a Booklearned Sot,
+ Till Pudding, and Dumpling burn to pot._
+
+These are fine comprehensive stroaks! Here you have the _Iliads_ in a
+Nutshell! Two or three courtly words take in the whole Clergy; And what is
+wanting in Wit, is made up in Abuse, and that's as well. This is an
+admirable _Harvest Catch_, and the poor Tith-stealers stand highly
+indebted. They might have been tired with Cheating in _Prose_, had not they
+not been thus seasonably releiv'd in Doggrell! But now there is Musick in
+playing the Knave. A Countryman now may fill his Barn, and humour his ill
+Manners, and sing his Conscience asleep, and all under one. I dont question
+but these _four Lines_ steal many a Pound in the year. Whether the _Muse_
+stands indictable or not, the Law must determine: But after all, I must say
+the Design is notably laid. For Place and Person, for Relish and
+Convenience; nothing could have been better. The Method is very short,
+clear, and Practicable. 'Tis a fine portable Infection, and costs no more
+Carriage than the Plague.
+
+Well! the Clergy must be contented: It might possibly have been worse for
+them if they had been in his favour: For he has sometimes a very unlucky
+way of showing his Kindness. He commends the _Earl of Leicester for
+considering the Friend, more than the Cause_;[371] that is, for his
+Partiality; The Marquess of _Halifax_ for _quitting the Helm, at the
+approach of a Storm_;[372] As if Pilots were made only for fair Weather.
+'Tis Presum'd these Noble Persons are unconcern'd in this Character.
+However the _Poet_ has shown his skill in Panegyrick, and 'tis only for
+that I mention it. He commends _Atticus_ for his Trimming, and _Tally_ for
+his Cowardize, and speaks meanly of the Bravery of _Cato_.[373] Afterwards
+he professes his Zeal for the Publick welfare, and is pleas'd to _see the
+Nation so well secur'd from Foreign Attempts_ &c.[374] However he is in
+some pain about the Coming of the _Gauls_; 'Tis possible for fear they
+should invade the _Muses_, and carry the _Opera's_ into Captivity, and
+deprive us of _the Ornaments of Peace_.
+
+And now He has serv'd his Friends, he comes in the last place like a modest
+Man, to commend Himself. He tells us there were a great many _Beauties_ in
+the Original Draught of this _Play_. But it seems Time has since tarnish'd
+their Complexion. And He gives _Heroick_ Reasons for their not appearing.
+To speak Truth, (all Politicks apart,) there are strange Flights of Honour,
+and Consistencies of Pretention in this Dedication! But I shall forbear the
+Blazon of the _Atcheivment_, for fear I should commend as unluckily as
+Himself.
+
+
+
+
+SECT. II.
+
+_Remarks upon Don Quixot, &c._
+
+
+Mr. _Durfey_ being somewhat particular in his Genius and Civilities, I
+shall consider him in a word or two by himself. This Poet writes from the
+_Romance_ of an ingenious Author: By this means his Sense, and _Characters_
+are cut out to his Hand. He has wisely planted himself upon the shoulders
+of a _Giant_; but whether his Discoveries answer the advantage of his
+standing, the Reader must judge.
+
+What I have to object against Mr. _Durfey_ shall most of it be ranged under
+these three Heads.
+
+I. _His Profaness with respect to Religion and the_ Holy Scriptures.
+
+II. _His Abuse of the Clergy._
+
+III. _His want of Modesty and Regard to the Audience._
+
+
+I. _His Profaness, &c._
+
+And here my first Instance shall be in a bold _Song_ against Providence.
+
+ _Providence that formed the Fair
+ In such a charming Skin,
+ Their Outside made his only care,
+ And never look'd within._[375]
+
+Here the _Poet_ tells you Providence makes Mankind by halves, huddles up
+the Soul, and takes the least care of the better Moyety. This is direct
+blaspheming the Creation, and a Satir upon God Almighty. His next advance
+is to droll upon the Resurrection.
+
+ _Sleep and indulge thy self with Rest,
+ Nor dream thou e're shalt rise again._[376]
+
+His Third Song makes a jest of the _Fall_, rails upon _Adam_ and _Eve_, and
+burlesques the Conduct of _God Almighty_ for not making Mankind over again.
+
+ _When the World first knew Creation,[377]
+ A Rogue was a Top-Profession,
+ When there was no more in all Nature but Four,
+ There were two of them in Transgression.
+
+ He that first to mend the Matter,
+ Made Laws to bind our Nature,
+ Should have found a way,
+ To make Wills obey,
+ And have Modell'd new the Creature_.
+
+In this and the following page, the _Redemption_ of the World is treated
+with the same respect with the _Creation_. The word _Redeemer_, which among
+Christians is appropriated to our Blessed Saviour, and like the Jewish
+Tetragrammaton peculiarly reserv'd to the Deity; This adorable Name
+(_Redeemer and Dear Redeemer_,) is applyed to the ridiculous Don _Quixote_.
+These Insolencies are too big for the Correction of a Pen, and therefore I
+shall leave them. After this horrible abuse of the Works, and Attributes of
+God, he goes on to make sport with his Vengeance. He makes the Torments of
+Hell a very Comical Entertainment: As if they were only Flames in Painting,
+and Terrors in _Romance_. The _Stygian Frogs_ in _Aristophanes_ are not
+represented with more Levity, and Drolling. That the _Reader_ may see I do
+him no wrong, I shall quote the places which is the main Reason why I have
+transcrib'd the rest of his Profaness.
+
+ _Appear ye fat Feinds that in Limbo do groan,
+ That were when in Flesh the same souls with his own:
+ You that always in Lucifers Kitchin reside,
+ 'Mongst Sea-coal and Kettles, and Grease newly try'd:
+ That pamper'd each day with a Garbidge of Souls,
+ Broil Rashers of Fools for a Breakfast on Coals._
+
+In the Epilogue you have the History of _Balaam_'s Ass exposed, and the
+Beast brought upon the _Stage_ to laugh at the Miracle the better;
+
+ _And as 'tis said a parlous Ass once spoke,
+ When Crab-tree Cudgel did his rage provoke.
+ So if you are not civil,----I fear
+ He'el speak again.----_
+
+In the second _Part_ the Devil is brought upon the _Stage_.[378] He cries
+as _he hopes to be Saved_. And _Sancho warrants him a good Christian_.
+Truly I think he may have more of Christianity in him than the Poet. For he
+trembles at that God, with whom the other makes Diversion.
+
+I shall omit the mention of several outrages of this Kind, besides his deep
+mouth'd swearing, which is frequent, and pass on to the Second Head, which
+is His Abuse of the Clergy. And since Reveal'd Religion has been thus
+horribly treated, 'tis no Wonder if the _Ministers_ of it have the same
+Usage.
+
+And here we are likely to meet with some passages extraordinary enough. For
+to give Mr. _Durfey_ his due, when he meddles with Church men he lays about
+him like a Knight Errant: Here his Wit and his Malice, are generally in
+extreams, tho' not of the same Kind. To begin. He makes the Curate _Perez_
+assist at the ridiculous Ceremony of _Don Quixots_ Knighting.[379]
+Afterwards Squire _Sancho_ confessing his mistake to _Quixote_, tells him,
+_Ah consider dear Sir no man is born wise_. And what if he was born wise?
+He may be _Bred_ a Fool, if he has not a care. But how does he prove this
+Memorable Sentence? Because a _Bishop is no more than another man without
+Grace and Good Breeding_. I must needs say if the _Poet_ had any share of
+either of these Qualities, he would be less bold with his Superiors; and
+not give his Clowns the Liberty to droll thus heavily upon a solemn
+_Character_. This _Sancho_ Mr. _Durfey_ takes care to inform us is _a dry
+shrewd Country Fellow_, The reason of this Character is for the strength of
+it somewhat surprising.[380] 'Tis because _he blunders out Proverbs upon
+all Occasions, tho' never so far from the purpose_. Now if blundring and
+talking nothing to the purpose, is an argument of _Shrewdness_; some
+Peoples _Plays_ are very shrewd Performances. To proceed. _Sancho_
+complains of his being married, because it hindred him from better offers.
+_Perez_ the Curate is sorry for this Misfortune. _For as I remember_ says
+he _'twas my luck to give_ Teresa _and you the Blessing_. To this _Sancho_
+replies. _A Plague on your Blessing! I perceive I shall have reason to wish
+you hang'd for your Blessing----Good finisher of Fornication, good
+Conjunction Copulative._[381] For this irreverence and Profaness _Perez_
+threatens him with Excommunication. _Sancho_ tells him, _I care not, I
+shall lose nothing by it but a nap in the Afternoon._ In his Second Part,
+_Jodolet_ a Priest is call'd a _Holy Cormorant_, and made to dispatch _half
+a Turkey, and a Bottle of Malaga for his Breakfast_.[382] Here one Country
+Girl chides another for her sawcyness. _D'ee_ (says she) _make a Pimp of a
+Priest?_ _Sancho_ interposes with his usual shrewdness: _A Pimp of a
+Priest, why is that such a Miracle?_ In the Second _Scene_ the Poet
+Provides himself another Priest to abuse.[383] _Mannel_ the Steward calls
+_Bernardo_ the Chaplain Mr. _Cuff-Cushion_, and tells him a _Whore is a
+Pulpit he loves_.----In settling the _Characters Mannel_ is given out for
+_a witty pleasant Fellow_. And now you see he comes up to Expectation. To
+the Blind all _Colours_ are alike, and Rudeness, and Raillery are the same
+thing![384] Afterwards, _Bernardo_ says _Grace_ upon the _Stage_; and I
+suppose Prays to God to bless the Entertainment of the Devil. Before they
+rise from Table, the _Poet_ contrives a Quarrel between _Don Quixot_ and
+_Bernardo_. The Priest railes on the Knight, and calls him _Don Coxcomb_
+&c. By this time you may imagine the Knight heartily Provok'd, ready to
+buckle on his _Bason_, and draw out for the Combat, Let us hear his
+Resentment.
+
+Don Quix. _Oh thou old black Fox with a Fire brand in thy Tail, thou very
+Priest: Thou Kindler of all Mischeifs in all Nations. De'e hear Homily: Did
+not the Reverence I bear these Nobles----I would so thrum your Cassock you
+Church Vermin_.[385]
+
+At last he bids _Bernardo_ adieu in Language too Profane and Scandalous to
+relate.[386] In the Fourth _Act_ His Song calls the Clergy _Black Cattle_,
+and says _no Body now minds what they say_. I could alledge more of his
+Courtship to the _Order_, but the _Reader_ might possibly be tired, and
+therefore I shall proceed in the
+
+_Third_, place to his want of Modesty, and Regard to the Audience. As for
+Smut _Sancho_ and _Teresa_ talk it broad, and single sens'd, for almost a
+page together.[387] _Mary_ the _Buxsom_ has likewise her share of this
+Accomplishment. The first Epilogue is Garnish'd with a Couplet of it;[388]
+_Marcella_ the Maiden Shepherdess raves in Raptures of Indecency; And
+sometimes you have it mixt up with Profaness, to make the Composition the
+stronger.[389] But this entertainment being no Novelty, I shall pass it
+over; And the rather because there are some other Rarities which are not to
+be met with else where.
+
+Here he diverts the Ladies with the Charming Rhetorick of _Snotty-Nose,
+filthy Vermin in the Beard, Nitty Jerkin, and Louse Snapper, with the
+Letter in the Chamber-pot, and natural Evacuation_;[390] with an abusive
+description of a Countess, and a rude story of a certain Lady, and with
+some other varieties of this Kind, too coarse to be named. This is rare
+stuff for Ladies, and Quality! There is more of _Physick_, than _Comedy_ in
+such Sentences as these. _Crocus Metallorum_ will scarse turn the Stomack
+more effectually. 'Tis possible Mr. _Durfey_ might design it for a
+_Receipt_. And being Conscious the _Play_ was too dear, threw a Vomit into
+the Bargain.[391] I wonder Mr. _Durfey_ should have no more regard to the
+_Boxes_ and _Pitt_! That a Man who has _studied the Scenes of Decency and
+Good Manners with so much Zeal_, should practise with so little Address!
+Certainly _indefatigable Diligence, Care and Pains_, was never more
+unfortunate![392] In his _third Part_, _Buxsome_ swears faster, and is more
+scandalous, and impertinent, than in the other two. At these Liberties, and
+some in _Sancho_, the Ladies took Check. This Censure Mr. _Durfey_ seems
+heartily sorry for. He is _extreamly concern'd that the Ladies, that
+Essential part of the Audience_, should think his Performance _nauseous and
+undecent_.[393] That is, he is very sorry they brought their Wits, or their
+Modesty along with them. However Mr. _Durfey_ is not so Ceremonious as to
+submit: He is resolved to keep the Field against the Ladies; And endeavours
+to defend himself by saying, _I know no other way in Nature to do the
+Characters right, but to make a Romp, speak like a Romp, and a clownish
+Boor blunder_ &c.[394]
+
+By his favour, all Imitations tho' never so well Counterfeited are not
+proper for the _Stage_. To present Nature under every Appearance would be
+an odd undertaking. A Midnight _Cart_, or a _Dunghil_ would be no
+Ornamental _Scene_. Nastyness, and dirty Conversation are of the same kind.
+For _Words_ are a Picture to the Ear, as Colours and _Surface_ are to the
+Eye. Such Discourses are like dilating upon Ulcers, and Leprosies: The more
+_Natural_, the worse; for the Disgust always rises with the Life of the
+Description. Offensive Language like offensive Smells, does but make a
+Man's Senses a burthen, and affords him nothing but Loathing and Aversion.
+Beastliness in Behaviour, gives a disparaging Idea of Humane Nature, and
+almost makes us sorry we are of the same Kind. For these reasons 'tis a
+Maxime in Good Breeding never to shock the Senses, or Imagination. This
+Rule holds strongest before _Women_, and especially when they come to be
+entertain'd. The Diversion ought to be suited to the Audience; For nothing
+pleases which is disproportion'd to Capacity, and Gust. The Rudenesses and
+broad Jests of Beggars, are just as acceptable to Ladies as their Rags, and
+Cleanliness. To treat Persons of Condition like the _Mob_, is to degrade
+their Birth, and affront their Breeding. It levells them with the lowest
+Education. For the size of a Man's Sense, and Improvement, is discovered by
+his Pleasures, as much as by any thing else.
+
+But to remove from _Scenes of Decency_, to _Scenes_ of Wit. And here
+_Mannel_ and _Sancho_, two _pleasant sharp Fellows_, will divert us
+extreamly.[395] _Mannel_ in the Disguise of a Lady addresses the Dutchess
+in this manner. _Illustrious Beauty----I must desire to know whether the
+most purifidiferous Don_ Quixote _of the Manchissima, and his
+Squireiferous_ Panca, _be in this Company or no_. This is the Ladies
+speech! Now comes _Sancho_. _Why look you forsooth, without any more
+Flourishes, the Governour_ Panca _is here, and Don_ Quixotissimo _too;
+therefore most afflictedissimous Matronissima, speak what you willissimus,
+for we are all ready to be your Servitorissimus_.[396]
+
+I dare not go on, for fear of overlaying the _Reader_. He may cloy himself
+at his Leisure. The _Scene_ between the _Taylor_ and _Gardiner_, lies much
+in the same Latitude of Understanding.[397]
+
+The Third _Part_ presents a set of _Poppets_, which is a Thought good
+enough; for this Play is only fit to move upon _Wires_. 'Tis pity these
+little _Machines_ appear'd no sooner, for then the Sense, and the _Actors_
+had been well adjusted. In explaining the _Persons_, He acquaints us that
+_Carasco is a Witty Man_. I can't tell what the Gentleman might be in other
+Places, but I'm Satisfied he is a Fool in his _Play_. But some _Poets_ are
+as great Judges of Wit, as they are an instance; And have the Theory and
+the Practise just alike.
+
+Mr. _Durfeys Epistles Dedicatory_ are to the full as diverting as his
+_Comedies_. A little of them may not be amiss.
+
+In his first, He thus addresses the _Dutches_ of _Ormond_. _'Tis Madam from
+your Graces Prosperous Influence that I date my Good Fortune._ To _Date_
+from time and Place, is vulgar and ordinary, and many a _Letter_ has
+miscarried with it: But to do it from an _Influence_, is Astrological, and
+surprizing, and agrees extreamly with the _Hemisphere of the
+Play-house_.[398] These Flights one would easily imagine were the _Poor
+Off-spring_ of Mr. _Durfey's Brain_, as he very judiciously phrases
+it.[399]
+
+One Paragraph in his Dedication to Mr. _Montague_ is perfect _Quixotism_;
+One would almost think him enchanted. I'll give the Reader a Tast.
+
+_Had your Eye's shot the haughty Austerity upon me of a right
+Courtier,----your valued minutes had never been disturb'd with dilatory
+Trifles of this Nature, but my Heart on dull Consideration of your Merit,
+had supinely wish'd you prosperity at a Distance._[400] I'm afraid the
+_Poet_ was under some Apprehensions of the Temper he complains of. For to
+my thinking, there is a great deal of _Supiness_, and _dull Consideration_
+in these Periods. He tells his Patron _his Smiles have embolden'd him_. I
+confess I can't see how He could forbear smiling at such Entertainment.
+However Mr. _Durfey_ takes Things by the best Handle, and is resolv'd to be
+happy in his Interpretation. But to be serious. Were I the Author, I would
+discharge my Muse unless she prov'd kinder. His way is rather to cultivate
+his Lungs, and Sing to other Peoples Sense; For to finish him in a word, he
+is _Vox, & præterea nihil_. I speak this only on Supposition that the rest
+of his Performances are like These. Which because I have not perused I can
+judge of no farther than by the Rule of _ex pede Herculem_. I shall
+conclude with Monsieur _Boileau's Art_ of _Poetry_. This citation may
+possibly be of some service to Mr. _Durfey_; For if not concern'd in the
+Application, he may at least be precaution'd by the Advice.
+
+ The Translation runs thus.
+
+ _I like an Author that Reforms the Age;
+ And keeps the right Decorum of the Stage:
+ That always pleases by just Reasons Rule:
+ But for a tedious Droll a Quibbling Fool,
+ Who with low nauseous Baudry fills his Plays;
+ Let him begone and on two Tressells raise
+ Some_ Smithfield _Stage, where he may act his Pranks,
+ And make_ Jack-puddings _speak to Mountebanks_.[401]
+
+
+
+
+SECT. III.
+
+_Remarks upon the_ Relapse.
+
+
+The _Relapse_ shall follow _Don Quixot_; upon the account of some Alliance
+between them. And because this _Author_ swaggers so much in his _Preface_,
+and seems to look big upon his Performance, I shall spend a few more
+thoughts than ordinary upon his _Play_, and examine it briefly in the
+_Fable_, the _Moral_, the _Characters_, _&c._ The Fable I take to be as
+follows.
+
+Fashion _a Lewd, Prodigal, younger Brother; is reduced to extremity: Upon
+his arrival from his Travels, he meets with_ Coupler, _an old sharping
+Match-maker_; _This Man puts him upon a project of cheating his Elder
+Brother Lord_ Foplington, _of a rich Fortune_. _Young_ Fashion _being
+refused a Summ of Money by his Brother, goes into_ Couplers _Plot, bubbles
+Sir_ Tunbelly _of his Daughter, and makes himself Master of a fair Estate_.
+
+From the Form and Constitution of the _Fable_, I observe
+
+1st. That there is a _Misnommer_ in the Title. The _Play_ should not have
+been call'd the _Relapse, or Virtue in Danger_: _Lovelace_, and _Amanda_,
+from whose _Characters_ these Names are drawn, are Persons of Inferiour
+Consideration. _Lovelace_ sinks in the middle of the _Fourth_ Act, and we
+hear no more of him till towards the End of the _Fifth_, where he enters
+once more, but then 'tis as _Cato_ did the Senate house, only to go out
+again. And as for _Amanda_ she has nothing to do but to stand a shock of
+Courtship, and carry off her Virtue. This I confess is a great task in the
+_Play-house_, but no main matter in the _Play_.
+
+The _Intrigue_, and the _Discovery_, the great Revolution and success,
+turns upon _Young Fashion_. He without Competition, is the Principal Person
+in the _Comedy_. And therefore the _Younger Brother_, or the _Fortunate
+Cheat_, had been much a more proper Name. Now when a _Poet_ can't rig out a
+_Title Page_, 'tis but a bad sign of his holding out to the _Epilogue_.
+
+_2ly._ I observe the _Moral_ is vitious: It points the wrong way, and puts
+the _Prize_ into the wrong Hand. It seems to make _Lewdness_ the reason of
+_Desert_, and gives _Young Fashion_ a second Fortune, only for Debauching
+away his First. A short view of his _Character_, will make good this
+Reflection. To begin with him: He confesses himself a _Rake_, swears, and
+Blasphemes, Curses, and Challenges his Elder Brother, cheats him of his
+Mistress, and gets him laid by the Heels in a Dog-Kennel. And what was the
+ground of all this unnatural quarrelling and outrage? Why the main of it
+was only because Lord _Foplington_ refused to supply his Luxury, and make
+good his Extravagance. This _Young Fashion_ after all, is the _Poets_ Man
+of Merit. He provides, a _Plot_ and a Fortune, on purpose for him. To speak
+freely, A Lewd Character seldom wants good Luck in _Comedy_. So that when
+ever you see a thorough Libertine, you may almost swear he is in a rising
+way, and that the _Poet_ intends to make him a great Man. In short; This
+_Play_ perverts the End of _Comedy_: Which as Monsieur _Rapin_ observes
+ought to regard Reformation, and publick Improvement. But the _Relapser_
+had a more fashionable Fancy in his Head.[402] His _Moral_ holds forth this
+notable Instruction.
+
+_1st._ That all _Younger Brothers_ should be careful to run out their
+Circumstances as Fast, and as Ill as they can. And when they have put their
+Affairs in this posture of Advantage, they may conclude themselves in the
+high Road to Wealth, and Success. For as _Fashion_ Blasphemously applies
+it, _Providence takes care of Men of Merit._[403]
+
+_2ly._ That when a Man is press'd, his business is not to be govern'd by
+Scruples, or formalize upon Conscience and Honesty. The quickest Expedients
+are the best; For in such cases the Occasion justifies the Means, and a
+Knight of the _Post_, is as good as one of the _Garter_. In the
+
+_3d._ Place it may not be improper to look a little into the _Plot_. Here
+the _Poet_ ought to play the Politician if ever. This part should have some
+stroaks, of Conduct, and strains of Invention more then ordinary. There
+should be something that is admirable, and unexpected to surprize the
+Audience. And all this Finess must work by gentle degrees, by a due
+preparation of _Incidents_, and by Instruments which are probable.[404]
+'Tis Mr. _Rapins_ remark, that without probability _every Thing is lame and
+Faulty_. Where there is no pretence to _Miracle_ and _Machine_, matters
+must not exceed the force of Beleif. To produce effects without proportion;
+and likelyhood in the Cause, is Farce, and Magick, and looks more like
+Conjuring than Conduct. Let us examine the _Relapser_ by these Rules. To
+discover his _Plot_, we must lay open somewhat more of the _Fable_.
+
+'Lord _Foplington_ a Town Beau, had agreed to Marry the Daughter of Sir.
+_Tun-belly Clumsey_ a Country Gentleman, who lived Fifty miles from
+_London_. Notwithstanding this small distance, the Lord had never seen his
+Mistress, nor the Knight his Son in Law. Both parties out of their great
+Wisdom, leave the treating the Match to _Coupler_. When all the
+preliminaries of Settlement were adjusted, and Lord _Foplington_ expected
+by Sir _Tun-belly_ in a few days, _Coupler_ betrays his Trust to _Young
+Fashion_. He advises him to go down before his Brother: To Counterfeit his
+Person, and pretend that the strength of his Inclinations brought him
+thither before his time, and without his Retinue. And to make him pass upon
+Sir _Tun-belly_, _Coupler_ gives him his _Letter_, which was to be Lord
+_Foplingtons_ Credential. _Young Fashion_ thus provided, posts down to Sir
+_Tun-belly_, is received for Lord _Foplington_, and by the help of a little
+Folly and Knavery in the Family, Marries the young Lady without her Fathers
+Knowledge, and a week before the Appointment.
+
+This is the Main of the Contrivance. The Counterturn in Lord _Foplingtons_
+appearing afterwards, and the Support of the main _Plot_, by _Bulls_, and
+_Nurses_ attesting the Marriage, contain's little of Moment. And here we
+may observe that Lord _Foplington_ has an unlucky Disagreement in his
+_Character_; This Misfortune sits hard upon the credibility of the Design.
+Tis true he was Formal and Fantastick, Smitten with Dress, and Equipage,
+and it may be vapour'd by his Perfumes But his Behaviour is far from that
+of an Ideot.[405] This being granted, 'tis very unlikely this Lord with his
+five Thousand pounds _per annum_, should leave the choise of his Mistress
+to _Coupler_, and take her Person and Fortune upon _Content_. To court thus
+blindfold, and by _Proxy_, does not agree with the Method of an Estate, nor
+the Niceness of a _Beau_. However the _Poet_ makes him engage Hand over
+Head, without so much as the sight of her Picture.[406] His going down to
+Sir _Tun-belly_ was as extraordinary as his Courtship. He had never seen
+this Gentleman. He must know him to be beyond Measure suspicious, and that
+there was no Admittance without _Couplers_ Letter. This _Letter_ which was,
+the Key to the Castle, he forgot to take with him, and tells you _'twas
+stolen by his Brother Tam_. And for his part he neither had the Discretion
+to get another, nor yet to produce that written by him to Sir
+_Tun-belly_.[407] Had common Sense been consulted upon this Occasion, the
+_Plot_ had been at an End, and the _Play_ had sunk in the Fourth _Act_. The
+Remainder subsists purely upon the strength of Folly, and of Folly
+altogether improbable, and out of _Character_. The _Salvo_ of Sir _John
+Friendly's_ appearing at last, and vouching for Lord _Foplington_, won't
+mend the matter. For as the _Story_ informs us, Lord _Foplington_ never
+depended on this Reserve.[408] He knew nothing of this Gentleman being in
+the Country, nor where he Lived. The truth is, Sir _John_ was left in
+_Town_, and the Lord had neither concerted his journey with him, nor
+engaged his Assistance.[409]
+
+Let us now see how Sir. _Tun-belly_ hangs together. This Gentleman the
+_Poet_ makes a _Justice_ of _Peace_, and a _Deputy Lieutenant_, and seats
+him fifty Miles from _London_: But by his Character you would take him for
+one of _Hercules_'s Monsters, or some Gyant in _Guy_ of _Warwick_. His
+Behaviour is altogether _Romance_, and has nothing agreeable to Time, or
+Country. When _Fashion_, and _Lory_, went down, they find the Bridge drawn
+up, the Gates barr'd, and the Blunderbuss cock'd at the first civil
+Question. And when Sir _Tun-belly_ had notice of this formidable
+Appearance, he Sallies out with the _Posse_ of the Family, and marches
+against a Couple of Strangers with a _Life Gaurd_ of Halberds, Sythes, and
+Pitchforks. And to make sure work, Young _Hoyden_ is lock'd up at the first
+approach of the Enemy. Here you have prudence and wariness to the excess of
+Fable, and Frensy. And yet this mighty man of suspition, trusts _Coupler_
+with the Disposal of his only Daughter, and his Estate into the Bargain.
+And what was this _Coupler_? Why, a sharper by _Character_, and little
+better by Profession. Farther. Lord _Foplington_ and the Knight, are but a
+days Journey asunder, and yet by their treating by Proxy, and Commission,
+one would Fancy a dozen Degrees of _Latitude_ betwixt them. And as for
+Young _Fashion_, excepting _Couplers_ Letter, he has all imaginable Marks
+of Imposture upon him. He comes before his Time, and without the Retinue
+expected, and has nothing of the Air of Lord _Foplington's_ Conversation.
+When Sir _Tun-belly_ ask'd him, _pray where are your Coaches and Servants
+my Lord_? He makes a trifling excuse. _Sir, that I might give you and your
+Fair Daughter a proof how impatient I am to be nearer akin to you, I left
+my Equipage to follow me, and came away Post, with only one Servant._[410]
+To be in such a Hurry of Inclination for a Person he never saw, is somewhat
+strange! Besides, 'tis very unlikely Lord _Foplington_ should hazard his
+Complexion on Horseback, out ride his Figure, and appear a Bridegroom in
+_Deshabille_. You may as soon perswade a Peacock out of his Train, as a
+_Beau_ out of his Equipage; especially upon such an Occasion. Lord
+_Foplington_ would scarsely speak to his Brother just come a _Shore_, till
+the Grand Committee of _Taylors, Seamtresses, &c._ was dispatch'd.[411]
+Pomp, and Curiosity were this Lords Inclination; why then should he
+mortifie without necessity, make his first Approaches thus out of Form and
+present himself to his Mistress at such Disadvantage? And as this is the
+Character of Lord _Foplington_, so 'tis reasonable to suppose Sir
+_Tunbelly_ acquainted with it. An enquiry into the Humour and management of
+a Son in Law, is very natural and Customary. So that we can't without
+Violence to Sense, suppose Sir _Tunbelly_ a Stranger to Lord _Foplington_'s
+Singularities. These Reasons were enough in all Conscience to make Sir
+_Tunbelly_ suspect a Juggle, and that _Fashion_ was no better then a
+Counterfeit. Why then was the _Credential_ swallow'd without chewing, why
+was not _Hoyden_ lock'd up, and a pause made for farther Enquiry? Did this
+_Justice_ never hear of such a Thing as Knavery, or had he ever greater
+reason to guard against it? More wary steps might well have been expected
+from Sir _Tunbelly_. To run from one extream of Caution, to another of
+Credulity, is highly improbable. In short, either Lord _Foplington_ and Sir
+_Tunbelly_ are Fools, or they are not. If they are, where lies the Cunning
+in over-reaching them? What Conquest can there be without Opposition? If
+they are not Fools, why does the _Poet_ make them so? Why is their Conduct
+so gross, so particolour'd, and inconsistent? Take them either way, and the
+_Plot_ miscarries. The first supposition makes it dull, and the later,
+incredible. So much for the _Plot_. I shall now in the
+
+_4th_. Place touch briefly upon the _Manners_.
+
+The _Manners_ in the Language of the _Stage_ have a signification somewhat
+particular. _Aristotle_ and _Rapin_ call them the Causes and Principles of
+Action. They are formed upon the Diversities of Age, and Sex, of Fortune,
+Capacity, and Education. The propriety of _Manners_ consists in a
+Conformity of Practise, and Principle; of Nature, and Behaviour. For the
+purpose. An old Man must not appear with the Profuseness and Levity of
+Youth; A Gentleman must not talk like a Clown, nor a Country Girl like a
+Town Jilt. And when the _Characters_ are feign'd 'tis _Horace_'s Rule to
+keep them Uniform, and consistent, and agreeable to their first setting
+out. The _Poet_ must be careful to hold his _Persons_ tight to their
+_Calling_ and pretentions. He must not shift, and shuffle, their
+Understandings; Let them skip from Wits to Blockheads, nor from Courtiers
+to Pedants; On the other hand. If their business is playing the Fool, keep
+them strictly to their Duty, and never indulge them in fine Sentences. To
+manage otherwise, is to desert _Nature_, and makes the _Play_ appear
+monstrous, and Chimerical. So that instead of an _Image of Life_, 'tis
+rather an Image of Impossibility. To apply some of these remarks to the
+_Relapser_.
+
+The fine _Berinthia_, one of the Top-Characters, is impudent and Profane.
+_Lovelace_ would engage her Secrecy, and bids her Swear. She answers _I
+do_.
+
+_Lov._ By what?
+
+Berinth. _By Woman._
+
+Lov. _That's Swearing by my Deity, do it by your own, or I shan't believe
+you._
+
+Berinth. _By Man then._[412]
+
+This Lady promises _Worthy_ her Endeavours to corrupt _Amanda_; and then
+They make a Profane jest upon the Office.[413] In the progress of the
+_Play_ after a great deal of Lewd Discourse with _Lovelace_, _Berinthia_ is
+carried off into a Closet, and Lodged in a _Scene_ of Debauch.[414] Here is
+Decency, and Reservedness, to a great exactness! Monsieur _Rapin_ blames
+_Ariosto_, and _Tasso_, for representing two of their Women over free, and
+airy.[415] These _Poets_ says he, _rob Women of their Character, which is
+Modesty_. Mr. _Rymer_ is of the same Opinion: His words are these. _Nature
+knows nothing in the Manners which so properly, and particularly
+distinguish a Woman, as her Modesty.----An impudent Woman is fit only to be
+kicked, and expos'd in Comedy._[416]
+
+Now _Berinthia_ appears in _Comedy_ 'tis true; but neither to be _kick'd_,
+nor _expos'd_. She makes a Considerable Figure, has good Usage, keeps the
+best Company, and goes off without Censure, or Disadvantage. Let us now
+take a Turn or two with Sir _Tun-belly's_ Heiress of 1500 pounds a year.
+This Young Lady swears, talks smut, and is upon the matter just as
+rag-manner'd as _Mary the Buxsome_. 'Tis plain the _Relapser_ copyed Mr.
+_Durfey's_ Original, which is a sign he was somewhat Pinch'd. Now this
+_Character_ was no great Beauty in _Buxsome_; But it becomes the Knights
+Daughter much worse. _Buxsome_ was a poor Pesant, which made her Rudeness
+more natural, and expected. But _Deputy Lieutenants_ Children don't use to
+appear with the Behaviour of Beggars. To breed all People alike, and make
+no distinction between a _Seat_, and a _Cottage_, is not over artful, nor
+very ceremonious to the Country Gentlemen. The _Relapser_ gives _Miss_ a
+pretty Soliloquy, I'll transcribe it for _the Reader_.
+
+She swears by her Maker, _'tis well I have a Husband a coming, or I'de
+Marry the Baker I would so. No body can knock at the Gate, but presently I
+must be lock'd up, and, here's the Young Gray-hound----can run loose about
+the House all day long, she can, 'tis very well!_![417] Afterwards her
+Language is too Lewd to be quoted. Here is a Compound of Ill Manners, and
+Contradiction Is this a good Resemblance of Quality, a Description of a
+great Heiress, and the effect of a Cautious Education? By her Coarsness you
+would think her Bred upon a Common, and by her Confidence, in the Nursery
+of the _Play-house_. I suppose the _Relapser_ Fancies the calling her _Miss
+Hoyden_ is enough to justifie her Ill Manners. By his favour, this is a
+Mistake. To represent her thus unhewn, he should have suited her Condition
+to her Name, a little better. For there is no Charm in _Words_ as to
+matters of Breeding, An unfashionable Name won't make a Man a Clown.
+Education is not form'd upon Sounds, and Syllables, but upon Circumstances,
+and Quality. So that if he was resolv'd to have shown her thus unpolish'd,
+he should have made her keep _Sheep_, or brought her up at the _Wash-Boul_.
+
+Sir _Tun-belly_ accosts Young _Fashion_ much at the same rate of
+Accomplishment.[418] My Lord,----_I humbly crave leave to bid you Welcome
+in a Cup of Sack-wine_. One would imagine the _Poet_ was overdozed before
+he gave the _Justice_ a Glass. For _Sack-wine_ is too low for a _Petty
+Constable_. This peasantly expression agrees neither with the Gentlemans
+Figure, nor with the rest of his Behaviour. I find we should have a
+Creditable _Magistracy_, if the _Relapser_ had the Making them. Here the
+_Characters_ are pinch'd in Sense, and stinted to short Allowance. At an
+other time they are over-indulged, and treated above Expectation.
+
+For the purpose. Vanity and Formalizing is Lord _Foplingtons_ part. To let
+him speak without Aukwardness, and Affectation, is to put him out of his
+Element. There must be Gumm and stiffening in his Discourse to make it
+natural However, the _Relapser_ has taken a fancy to his Person, and given
+him some of the most Gentile raillery in the whole _Play_. To give an
+Instance or two. This Lord in Discourse with _Fashion_ forgets his Name,
+flies out into Sense, and smooth expression, out talks his Brother, and
+abating the starch'd Similitude of a _Watch_, discovers nothing of
+Affectation, for almost a _Page_ together.[419] He relapses into the same
+Intemperance of good Sense, in an other Dialogue between him and his
+Brother. I shall cite a little of it.
+
+_Y._ Fash. _Unless you are so kind to assist me in redeeming my Annuity, I
+know no Remedy, but to go take a Purse_.
+
+_L._ Fopl. _Why Faith_ Tam----_to give you my Sense of the Thing, I do
+think taking a Purse the best Remedy in the World, for if you succeed, you
+are releiv'd that way, if you are taken----you are reliev'd to'ther_.[420]
+
+_Fashion_ being disappointed of a supply quarrels his Elder Brother, and
+calls him _the Prince of Coxcombs_.[421]
+
+_L._ Fopl. _Sir I am proud of being at the Head of so prevailing a party._
+
+_Y._ Fash. _Will nothing then provoke thee? draw Coward._
+
+_L._ Fopl. _Look you_ Tam, _your poverty makes your Life so burdensome to
+you, you would provoke me to a Quarrel, in hopes either to slip through my
+Lungs into my Estate, or else to get your self run through the Guts, to put
+an end to your Pain. But I shall disappoint you in both_. &c.
+
+This Drolling has too much Spirit, the Air of it is too free, and too
+handsomly turn'd for Lord _Foplingtons_ Character. I grant the _Relapser_
+could not aford to lose these Sentences. The Scene would have suffer'd by
+the Omission. But then he should have contriv'd the matter so, as that they
+might, have been spoken by Young _Fashion_ in _Asides_, or by some other
+more proper Person. To go on. Miss _Hoyden_ sparkles too much in
+Conversation. The _Poet_ must needs give her a shining Line or two,[422]
+which serves only to make the rest of her dullness the more remarkable.
+Sir. _Tun-belly_ falls into the same Misfortune of a Wit, and rallies above
+the force of his Capacity.[423] But the place having a mixture of
+Profaness, I shall forbear to cite it. Now to what purpose should a Fools
+Coat be embroider'd? Finery in the wrong place is but expensive
+Ridiculousness. Besides, I don't perceive the _Relapser_ was in any
+Condition to be thus liberal. And when a _Poet_ is not overstock'd, to
+squander away his Wit among his _Block-heads_, is meer Distraction. His men
+of Sense will smart for this prodigality. _Lovelace_ in his discourse of
+_Friendship_, shall be the first Instance. _Friendship_ (says he) _is said
+to be a plant of tedious growth, its Root composed of tender_ Fibers, nice
+in their Tast, _&c._ By this Description the Palate of a _Fiber_, should be
+somewhat more _nice_ and distinguishing, then the _Poets_ Judgment. Let us
+examin some more of his Witty People. Young _Fashion_ fancies by _Misses_
+forward Behaviour, she would have a whole _Kennel_ of _Beaux_ after her at
+_London_. And then _Hey to the Park, and the Play, and the Church, and the
+Devil_.[424] Here I conceive the ranging of the Period is amiss. For if he
+had put the _Play_, and the _Devil_ together, the Order of Nature, and the
+Air of Probability had been much better observ'd.
+
+Afterwards _Coupler_ being out of Breath in coming up stairs to _Fashion_,
+asks him _why the ---- canst thou not lodge upon the Ground-floor_?[425]
+
+_Y._ Fash. _Because I love to lye as near Heaven as I can._ One would think
+a Spark just come off his Travels, and had made the _Tour_ of _Italy_ and
+_France_, might have rallied with a better Grace! However if he lodg'd in a
+_Garret_, 'tis a good _Local_ jest. I had almost forgot one pretty
+remarkable Sentence of _Fashion_ to _Lory._[426] _I shall shew thee_ (says
+he) _the excess of my Passion by being very calm_. Now since this
+_Gentleman_ was in a vein of talking Philosophy to his Man, I'm sorry he
+broke of so quickly. Had he gone on and shown him the _Excess_ of a Storm
+and no Wind stirring, the Topick had been spent, and the Thought improv'd
+to the utmost.
+
+Let us now pass onto _Worthy_, the _Relapsers_ fine Gentleman. This Spark
+sets up for Sense, and Address, and is to have nothing of Affectation or
+Conscience to spoil his Character. However to say no more of him, he grows
+Foppish in the last _Scene_, and courts _Amanda_ in Fustian, and Pedantry.
+First, He gives his Periods a turn of Versification, and talks _Prose_ to
+her in _Meeter_. Now this is just as agreeable as it would be to _Ride_
+with one Leg, and _Walk_ with the other. But let him speak for himself. His
+first business is to bring _Amanda_ to an Aversion for her Husband; And
+therefore he perswades her to _Rouse up that Spirit Women ought to bear;
+and slight your God if he neglects his Angel_.[427] He goes on with his
+Orisons. _With Arms of Ice receive his Cold Embraces and keep your Fire for
+those that come in Flames._ Fire and Flames, is Mettal upon Mettal; 'Tis
+false Heraldry. _Extend the Arms of Mercy to his Aid. His zeal may give him
+Title to your Pity, altho' his Merit cannot claim your Love._[428] Here you
+have _Arms_ brought in again by Head and shoulders. I suppose the design
+was to keep up the Situation of the _Allegory_. But the latter part of the
+Speech is very Pithy. He would have her resign her Vertue out of Civility,
+and abuse her Husband on Principles of good Nature. _Worthy_ pursues his
+point, and Rises in his Address. He falls into a Fit of Dissection, and
+hopes to gain his Mistress by Cutting his Throat. He is for _Ripping up his
+Faithful Breast_, to prove the Reality of his Passion. Now when a Man
+Courts with his Heart in his Hand, it must be great Cruelty to refuse him!
+No Butcher could have Thought of a more moving Expedient! However, _Amanda_
+continues obstinate, and is not in the usual Humour of the _Stage_. Upon
+this, like a well bred Lover he seizes her by Force, and threatens to Kill
+her. _Nay struggle not for all's in vain, or Death, or Victory, I am
+determin'd._[429] In this rencounter the Lady proves too nimble, and slips
+through his Fingers. Upon this disappointment, he cries, _there's Divinity
+about her, and she has dispenc'd some Portion on't to me_. His Passion is
+Metamorphos'd in the Turn of a hand: He is refin'd into a _Platonick_
+Admirer, and goes off as like a _Town Spark_ as you would wish. And so much
+for the _Poets_ fine Gentleman.
+
+I should now examine the _Relapser's Thoughts and Expressions_, which are
+two other Things of Consideration in a _Play_. The _Thoughts_ or
+_Sentiments are the Expressions of the Manners, as Words are of the
+Thoughts_.[430] But the view of the _Characters_ has in some measure
+prevented this Enquiry. Leaving this Argument therefore, I shall consider
+his _Play_ with respect to the
+
+_Three Unities_ of Time, Place, and Action.
+
+And here the _Reader_ may please to take notice, that the Design of these
+Rules, is to conceal the Fiction of the _Stage_, to make the _Play_ appear
+Natural, and to give it an Air of Reality, and _Conversation_.
+
+The largest compass for the first _Unity_ is Twenty Four Hours: But a
+lesser proportion is more regular. To be exact, the Time of the History, or
+_Fable_, should not exceed that of the _Representation_: Or in other words,
+the whole Business of the _Play_, should not be much longer than the Time
+it takes up in _Playing_.
+
+The Second _Unity_ is that of _Place_. To observe it, the _Scene_ must not
+wander from one Town, or Country to another. It must continue in the same
+House, Street, or at farthest in the same City, where it was first laid.
+The Reason of this Rule depends upon the _First_. Now the Compass of _Time_
+being strait, that of _Space_ must bear a Correspondent Proportion. Long
+journeys in _Plays_ are impracticable. The Distances of _Place_ must be
+suited to Leisure, and Possibility, otherwise the supposition will appear
+unnatural and absurd. The
+
+Third _Unity_ is that of _Action_; It consists in contriving the chief
+Business of the _Play_ single, and making the concerns of one Person
+distinguishably great above the rest. All the Forces of the _Stage_ must as
+it were serve Under one _General_: And the lesser Intrigues or Underplots,
+have some Relation to the Main. The very Oppositions must be useful, and
+appear only to be Conquer'd, and Countermin'd. To represent Two
+considerable Actions independent of each other, Destroys the beauty of
+Subordination, weakens the Contrivance, and dilutes the pleasure. It splits
+the _Play_, and makes the _Poem_ double. He that would see more upon this
+subject may consult _Corneille_.[431] To bring these Remarks to the Case in
+hand. And here we may observe how the _Relapser_ fails in all the _Rules_
+above mention'd.
+
+_1st._ His _Play_ by modest Computation takes up a weeks Work, but five
+days you must allow it at the lowest. One day must be spent in the First,
+Second, and part of the Third _Act_, before Lord _Foplington_ sets forward
+to Sir _Tun-belly_. Now the Length of the Distance, the Pomp of the
+Retinue, and the Niceness of the Person being consider'd; the journey down,
+and up again, cannot be laid under four days.[432] To put this out of
+doubt, Lord, _Foplington_ is particularly careful to tell _Coupler_, how
+concern'd he was not to overdrive _for fear of disordering his
+Coach-Horses_. The Laws of _Place_, are no better observ'd than those of
+_Time_. In the Third _Act_ the _Play_ is in _Town_, in the Fourth _Act_
+'tis stroll'd Fifty Miles off, and in the Fifth _Act_ in _London_ again.
+Here _Pegasus_ stretches it to purpose! This _Poet_ is fit to ride a Match
+with Witches. _Juliana Cox_ never Switched a Broom stock with more
+Expedition! This is exactly
+
+ _Titus_ at _Walton Town_, and _Titus_ at _Islington_.
+
+One would think by the probability of matters, the _Plot_ had been stolen
+from Dr. _O----s_.
+
+The _Poet's_ Success in the last _Unity_ of _Action_ is much the same with
+the former. _Lovelace_, _Amanda_, and _Berinthia_, have no share in the
+main Business. These Second rate _Characters_ are a detatched Body: Their
+Interest is perfectly Foreign, and they are neither Friends, nor Enemies to
+the _Plot_. _Young Fashion_ does not so much as see them till the Close of
+the Fifth _Act_, and then they meet only to fill the _Stage_: And yet these
+_Persons_ are in the _Poets_ account very considerable; Insomuch that he
+has misnamed his _Play_ from the Figure of two of them. This strangness of
+_Persons_, distinct Company, and inconnexion of Affairs, destroys the Unity
+of the _Poem_. The contrivance is just as wise as it would be to cut a
+Diamond in two. There is a loss of Lustre in the Division. Increasing the
+Number, abates the Value, and by making it more, you make it less.
+
+Thus far I have examin'd the _Dramatick_ Merits of the _Play_. And upon
+enquiry, it appears a Heap of Irregularities. There is neither Propriety in
+the _Name_, nor Contrivance in the _Plot_, nor Decorum in the _Characters_.
+'Tis a thorough Contradition to Nature, and impossible in _Time_, and
+_Place_. Its _Shining Graces_ as the Author calls them,[433] are
+_Blasphemy_ and _Baudy_, together with a mixture of _Oaths_, and _Cursing_.
+Upon the whole; The _Relapser's_ Judgment, and his Morals, are pretty well
+adjusted. The _Poet_, is not much better than the _Man_. As for the
+_Profane_ part, 'tis hideous and superlative.[434] But this I have
+consider'd elsewhere. All that I shall observe here is, that the Author was
+sensible of this Objection. His Defence in his _Preface_ is most wretched:
+He pretends to know nothing of the Matter, and that _'tis all Printed_;
+Which only proves his Confidence equal to the rest of his Virtues. To
+out-face Evidence in this manner, is next to the affirming there's no such
+Sin as _Blasphemy_, which is the greatest Blasphemy of all. His Apology
+consists in railing at the _Clergy_; a certain sign of ill Principles, and
+ill Manners. This He does at an unusual rate of Rudeness and Spite. He
+calls them the Saints with Screw'd _Faces, and wry Mouths_. And after a
+great deal of scurrilous Abuse too gross to be mention'd, he adds;[435] _If
+any Man happens to be offended at a story of a Cock and a Bull, and a
+Priest and a Bull-dog, I beg his Pardon_, &c. This is brave _Bear-Garden_
+Language! The _Relapser_ would do well to transport his Muse to
+_Samourgan_.[436] There 'tis likely he might find Leisure to lick his
+_Abortive Brat_ into shape; And meet with proper Business for his Temper,
+and encouragement for his Talent.
+
+
+
+
+CHAP. VI.
+
+_The Opinion of_ Paganism, _of the_ Church, _and_ State, _concerning the_
+Stage.
+
+
+Having in the foregoing _Chapters_ discover'd some part of the Disorders of
+the _English Stage_; I shall in this Last, present the _Reader_ with a
+short View of the Sense of _Antiquity_, To which I shall add some _Modern_
+Authorities; From all which it will appear that _Plays_ have generally been
+look'd on as the _Nurseries_ of _Vice_, the _Corrupters_ of _Youth_, and
+the _Grievance_ of the _Country_ where they are suffer'd.
+
+This proof from _Testimony_ shall be ranged under these three Heads.
+
+Under the _First_, I shall cite some of the most celebrated _Heathen
+Philosophers_, Orators, and Historians; Men of the biggest Consideration,
+for Sense, Learning, and Figure. The
+
+_Second_, Shall consist of the _Laws_ and _Constitutions_ of _Princes, &c._
+The
+
+_Third_, Will be drawn from _Church-Records_, from _Fathers_, and
+_Councils_ of unexceptionable Authority, both as to Persons, and Time.
+
+_1st._ I shall produce some of the most celebrated Heathen Philosophers
+_&c._ To begin with _Plato_. 'This Philosopher tells us that _Plays_ raise
+the Passions, and pervert the use of them, and by consequence are dangerous
+to Morality. For this Reason he banishes these Diversions his
+_Common-Wealth_.'[437]
+
+_Xenophon_ who was both a Man of _Letters_ and a great _General_, commends
+the _Persians_ for the Discipline of their Education. 'They won't (says he)
+so much as suffer their Youth to hear any thing that's Amorous or
+Tawdry.'[438] They were afraid want of Ballast might make them miscarry,
+and that 'twas dangerous to add weight to the Byass of Nature.
+
+_Aristole_ lays it down for a Rule 'that the Law ought to forbid Young
+People the seeing of _Comedies_. Such permissions not being safe till Age
+and Discipline had confirm'd them in sobriety, fortified their Virtue, and
+made them as it were proof against Debauchery.'[439] This Philosopher who
+had look'd as far into Humane Nature as any Man, observes farther. 'That
+the force of Musick and _Action_ is very affecting. It commands the
+Audience and changes the Passions to a Resemblance of the Matter before
+them.'[440] So that where the Representation is foul, the Thoughts of the
+Company must suffer.
+
+_Tully_ crys out upon 'Licentious _Plays_ and _Poems_, as the bane of
+Sobriety, and wise Thinking: That _Comedy_ subsists upon Lewdness, and that
+Pleasure is the Root, of all Evil.'[441]
+
+_Livy_, reports the Original of _Plays_ among the _Romans_. 'He tells us
+they were brought in upon the score of Religion, to pacifie the Gods, and
+remove a _Mortality_. But then He adds that the Motives are sometimes good,
+when the Means are stark naught: That the Remedy in this case was worse
+than the Disease, and the Atonement more Infectious then the Plague.'[442]
+
+_Valerius Maximus_, Contemporary with _Livy_, gives much the same Account
+of the rise of _Theatres_ at _Rome_. 'Twas Devotion which built them. And
+as for the Performances of those Places, which Mr. _Dryden_ calls the
+_Ornaments_, this Author censures as the Blemishes of _Peace_.' And which
+is more, He affirms 'They were the Occasions of Civil Distractions; And
+that the _State_ first Blush'd, and then Bled, for the Entertainment.[443]
+He concludes the consequences of _Plays_ intolerable;[444] And that the
+_Massilienses_ did well in clearing the Country of them. _Seneca_ complains
+heartily of the Extravagance and Debauchery of the Age: And how forward
+People were to improve in that which was naught. That scarce any Body would
+apply themselves to the Study of Nature and Morality, unless when the
+_Play-House_ was shut, or the Weather foul. That there was no body to teach
+_Philosophy_, because there was no body to Learn it: But that the _Stage_
+had _Nurseries_, and Company enough. This Misapplication of time and Fancy,
+made Knowledge in so ill a Condition. This was the Cause the Hints of
+Antiquity were no better pursued; that some Inventions were sunk, and that
+Humane Reason grew Downwards rather than otherwise.[445] And elswhere he
+avers that there is nothing more destructive to Good Manners then to run
+Idling to see _Sights_. For there Vice makes an insensible Approach, and
+steals upon us in the Disguise of pleasure.[446]
+
+'_Tacitus_ relating how _Nero_ hired decay'd Gentlemen for the _Stage_,
+complains of the Mismanagement;[447] And lets us know 'twas the part of a
+Prince to releive their Necessity, and not to Tempt it. And that his Bounty
+should rather 'have set them above an ill practise, than driven them
+upon't.'
+
+And in another place, He informs us that 'the German Women were Guarded
+against danger, and kept their Honour out of Harms way, by having no
+_Play-Houses_ amongst them.'[448]
+
+_Plays_, in the Opinion of the Judicious _Plutark_ are dangerous to corrupt
+Young People; And therefore _Stage_ Poetry when it grows too hardy, and
+Licentious, ought to be checkt.[449] This was the Opinion of these
+Celebrated _Authors_ with respect to _Theatres_: They Charge them with the
+Corruption of Principles, and Manners, and lay in all imaginable Caution
+against them. And yet these Men had seldom any thing but this World in
+their Scheme; and form'd their Judgments only upon Natural Light, and
+Common Experience. We see then to what sort of Conduct we are oblig'd. The
+case is plain; Unless we are little enough to renounce our Reason, and fall
+short of Philosophy, and live _under_ the Pitch of _Heathenism_.
+
+To these Testimonies I shall add a Couple of _Poets_, who both seem good
+Judges of the Affair in Hand.
+
+The first is _Ovid_, who in his Book _De Arte Amandi_, gives his _Reader_
+to understand that the _Play-House_ was the most likely Place for him to
+Forage in. Here would be choice of all sorts: Nothing being more common
+than to see Beauty surpriz'd, Women debauch'd, and Wenches Pick'd up at
+these Diversions.
+
+ _Sed tu præcique curvis venare Theatris,
+ Hæc loca sunt voto fertiliora tuo.
+ ---- ruit ad celebres cultissima Fæmina Ludos;
+ Copia judicium sæpe morata meum est.
+ Spectatum veniunt, veniunt Spectentur ut ipsæ;
+ Ille locus casti damna pudoris habet._[450]
+
+And afterwards relating the imperfect beginning of _Plays_ at the Rape of
+the _Sabine_ Virgins, he adds,
+
+ _Silicit exillo solennia more Theatra
+ Nunc quoque formosis insidiosa manent._
+
+This _Author_ some time after wrote the _Remedy_ of _Love_. Here he
+pretends to Prescribe for Prudence, if not for Sobriety. And to this
+purpose, He forbids the seeing of _Plays_, and the reading of _Poets_,
+especially some of them. Such Recreations being apt to feed the
+_Distemper_, and make the _Patient_ relapse.
+
+ _At tanti tibi sit non indulgere Theatris
+ Dum bene de cacuo Pectore cedat amor.
+ Enervant animos Citharæ, Cantusque, lyraque
+ Et vox, & numeris brachia mota suis.
+ Illic assidue ficti saltantur amantes,
+ Quid, caveas, actor, quid juvet, arte docet_.[451]
+
+In his _De Tristibus_, He endeavours to make some Amends for his scandalous
+_Poems_, and gives _Augustus_ a sort of _Plan_ for a Publick _Reformation_.
+Amongst other Things, he advises the suppressing of _Plays_, as being the
+promoters of Lewdness, and Dissolution of Manners.
+
+ _Ut tamen hoc fatear ludi quoque semina præbent
+ Nequitiæ, tolli tota Theatra jube._[452]
+
+To the Testimony of _Ovid_, I could add _Plautus_, _Propertius_, and
+_Juvenal_, but being not willing to overburthen the _Reader_, I shall
+content my self with the _Plain-Dealer_ as one better known at _Home_.
+
+This _Poet_ in his _Dedication_ to _Lady B_, some Eminent _Procuress_,
+pleads the Merits of his Function, and insists on being Billeted upon _free
+Quarter_. _Madam_ (says he) _I think a Poet ought to be as free of your
+Houses, as of the Play-Houses: since he contributes to the support of both,
+and is as necessary to such as you, as the Ballad-singer to the Pick-purse,
+in Convening the Cullies at the Theatres to be pick'd up, and Carried to a
+supper, and Bed, at your Houses._[453] This is franck Evidence, and ne're
+the less true, for the Air of a Jest.
+
+I shall now in the Second Place proceed to the _Censures_ of the _State_;
+And show in a few Words how much the _Stage_ stands discouraged by the
+_Laws_ of other Countrys and our own.
+
+To begin with the _Athenians_.[454] This People tho' none of the worst
+Freinds to the _Play-House_ 'thought a _Comedy_ so unreputable a
+Performance, that they made a Law that no Judge of the _Ariopagus_ should
+make one.'
+
+The _Lacedemonians_,[455] who were remarkable for the Wisdom of their
+_Laws_, the Sobriety of their _Manners_, and their Breeding of brave Men.
+This _Government_ would not endure the _Stage_ in any Form, nor under any
+Regulation.
+
+To pass on to the _Romans_. _Tully_[456] informs us that their
+_Predecessours_ 'counted all _Stage-Plays_ uncreditable and Scandalous. In
+so much that any _Roman_ who turn'd _Actor_ was not only to be Degraded,
+but likewise as it were disincorporated, and unnaturalized by the _Order_
+of the _Censors_.
+
+St. _Augustine_ in the same Book,[457] commends the _Romans_ for refusing
+the _Jus Civitatis_ to _Players_, for seizing their Freedoms, and making
+them perfectly Foreign to their _Government_.
+
+We read in _Livy_[458] that the Young People in _Rome_ kept the _Fabulæ
+Attellanæ_ to themselves. 'They would not suffer this Diversion to be
+blemish'd by the _Stage_. For this reason, as the Historian observes,[459]
+the _Actors_ of the _Fabulæ Atellanæ_ were neither expell'd their _Tribe_,
+nor refused to serve in _Arms_; Both which Penalties it appears the _Common
+Players_ lay under.'
+
+In the Theodosian _Code_, _Players_ are call'd _Personæ inhonestæ_;[460]
+that is, to _Translate_ it softly, Persons Maim'd, and Blemish'd in their
+Reputation. Their _Pictures_ might be seen at the _Play-House_, but were
+not permitted to hang in any creditable Place[461] of the _Town_, Upon this
+_Text_ _Gothofred_ tells us the Function of Players was counted
+scandalous[462] by the _Civil Law_, L. 4. And that those who came upon the
+_Stage_ to divert the people, had a mark of Infamy set upon them. _Famosi
+sunt ex Edicto._ [463]
+
+I shall now come down to our own _Constitution_. And I find by 39 _Eliz.
+cap. 4. 1. Jac. cap. 7_. That all Bearwards, Common Players of Enterludes,
+Counterfeit Egyptians &c. shall be taken, adjudged and deem'd Rogues,
+Vagabonds, and sturdy beggars, and shall sustain all pain and Punishment,
+as by this Act is in that behalf appointed. The _Penalties_ are infamous to
+the last degree, and _Capital_ too, unless they give over. 'Tis true, the
+first _Act_ excepts those Players which belong to a Baron or other
+Personage of higher Degree, and are authorized to Play under the hand and
+Seal of Armes of such Baron, or Personage. But by the later _Statute_ this
+Privilege of _Licensing_ is taken away: And all of them are expresly
+brought under the Penalty without Distinction.
+
+About the Year 1580, there was a Petition made to Queen _Elizabeth_ for
+suppressing of _Play-Houses_. 'Tis somewhat remarkable, and therefore I
+shall transcribe some part of the Relation.
+
+_Many Godly Citizens, and other well disposed Gentlemen of_ London,
+_considering that_ Play-Houses _and_ Dicing-Houses, _were Traps for Young
+Gentlemen and others, and perceiving the many Inconveniencies and great
+damage that would ensue upon the long suffering of the same, not only to
+particular Persons but to the whole City; And that it would also be a great
+disparagement to the Governours, and a dishonour to the Government of this
+Honourable City, if they should any longer continue, acquainted some Pious
+Magistrates therewith, desiring them to take some Course for the
+suppression of Common_ Play-Houses, _&c. within the City of_ London _and
+Liberties thereof; who thereupon made humble suit to Queen_ Elizabeth _and
+her Privy Council, and obtain'd leave of her Majesty to thrust the Players
+out of the City and to pull down all_ Play-Houses, _and_ Dicing-Houses
+_within their Liberties, which accordingly was effected.[464] And the
+Play-Houses in_ Grace-Church-street _&c. were quite put down and
+suppress'd_.
+
+I shall give a Modern Instance or two from _France_ and so conclude these
+Authorities.
+
+In the Year 1696. we are inform'd by a Dutch _Print_,[465] M. _L'
+Archevéque appuyé_ &c. That the Lord Arch-Bishop 'support'd by the interest
+of some Religious Persons at Court, has done his utmost to suppress the
+_Publick Theatres_ by degrees; or at least to clear them of Profaness.'
+
+And last Summer the _Gazetts_ in the _Paris Article_ affirm.[466] That the
+King has 'order'd the _Italian Players_ to retire out of _France_ because
+they did not observe his _Majesties Orders_, but represented immodest
+_Pieces_, and did not correct their _Obscenities_, and indecent
+_Gestures_.'
+
+The same _Intelligence_ the next week after, acquaints us, 'that some
+Persons of the first _Quality_ at Court, who were the Protectors of these
+_Comedians_, had solicited the French King to recal his _Order_ against
+them, but their Request had no success.'
+
+And here to put an end to the Modern Authorities, I shall subjoyn a sort of
+_Pastoral Letter_ publish'd about two years since by the Bishop of _Arras_
+in _Flanders_. The _Reader_ shall have as much of it as concerns him in
+both Languages.
+
+
+
+
+MANDEMENT
+
+DE MONSEIGNEUR
+
+_L'Illustrissime Et Reverendissime_
+
+EVEQUE D'ARRAS
+
+CONTRE LA COMEDIE.
+
+GUY DE SEVE DE ROCHE CHOUART _par la grace de Dieu & du Saint Siége
+Apostolique Evéque d' Arras, A tous fideles dela Ville d'Arras Salut &
+Benediction. Il faut ignorer sa Religion pour ne pas connoître l'horreur
+qu'elle a marquée dans tous les temps des Spectacles, & de la Comédie en
+particulier. Les saints Peres la condamnent dans leurs écrits; Ils la
+regardent comme un reste du paganisme, & Comme une école d'impureté.
+L'Eglise l' a toûjours regardée avec abomination, & si elle n'a pas
+absolument rejetté de son sein ceux qui exercent ce mêtier infame &
+scandaleux, elle les prive publiquement des Sacremens & n'oublie rien pour
+marquer en toutes rencountres son aversion pour cet ètat & pour l'inspirer
+a ses Enfans. Des Rituels de Dioceses tres reglés les mettent au nombre des
+personnes que les Curés sont obligés de traiter comme excommunies; Celui de
+Paris les joint aux Sorciers, & aux Magiciens, & les regarde comme
+manifestement infames; Les Eveques les plus saints leur font refuser
+publiquement, les Sacremens; Nous avons veu un des premiers Eveques de
+France ne vouloir pas par cette raison recevoir au mariage un homme de cet
+état; un autre ne vouloir pas leur accorder la terre Sainte; Et dans les
+Statuts d'un prelat bien plus illustre per son merite par sa Pieté, & par
+l'austerité de sa vie que par la pourpre dont il est revestu, on les trouve
+avec les concubinaires, les Usuriers, les Blasphemateurs, les Femmes
+debauchées, les excommuniés denoncés, les Infames, les Simoniaque's, &
+autres personnes scandaleuses mis an nombre de ceux a qui on doit refuser
+publiquement la Communion_.
+
+_Il est donc impossible de justifyer la Comedie sans vouloir condamner
+l'Eglise, les saints peres, les plus saint Prelats, mais il ne l'est pas
+moins de justifiër ceux qui par leur assistance a ces spectacles non
+seulement prennent part au mal qui s'y fait, mais contribuent en même temps
+à retenir ces malheureux ministres de Satan dans une profession, qui les
+separant des Sâcremens de l'Eglise les met dans un état perpetuel de peché
+& hors de salut s'ils ne l'abandonnnent._---- ----
+
+
+_Et à egard des Comediens & Commediennes, Nous defendons trés expressement
+à nos pasteurs & à nos Confesseurs des les recevoir aux Sacremens si cé
+n'est qu'ils aient fait Penitence de leur peché, donné des preuves
+d'amendment, renoncé a leur Etat, & repare par une satisfaction publique
+telle que nous jugerons à propos de leur ordonner, le Scandale public
+qu'ils ont donné. Fait & ordonné à Arras le quatriéme jour de Decembre mil
+six cent quatre-vingt quinze._[467]
+
+ _Guy Evéque d'Arras
+ Et plus bas
+ Par Monseigneur_
+
+ CARON.
+
+
+In English thus,
+
+_An Order of the most Illustrious and most Reverend Lord Bishop of_ Arras
+_against_ Plays.
+
+'GUY DE SEVE DE ROCHE CHOUART by the grace of God, &c. Bishop of _Arras_.
+To all the Faithful in the Town of _Arras_ Health and Benediction. A man
+must be very ignorant of his Religion, not to know the great disgust it has
+always declar'd, for _Publick Sights_, and for _Plays_ in particular. The
+Holy _Fathers_ condemn them in their writings; They look upon them as
+reliques of Heathenism, and Schools of Debauchery. They have been always
+abominated by the Church; And notwithstanding those who are concern'd in
+this Scandalous Profession; are not absolutely expell'd by a Formal
+Excommunication, yet She publickly refuses them the Sacraments, and omits
+nothing upon all occasions, to show her aversion for this Employment, and
+to transfuse the same sentiments into her Children. The _Rituals_ of the
+best govern'd Dioceses, have ranged the _Players_ among those whom the
+Parish Priests are oblig'd to treat as Excommunicated Persons. The _Ritual_
+of _Paris_ joyns them with Sorcerers, and Magicians, and looks upon them as
+notoriously infamous; The most eminent Bishops for Piety, have publickly
+denied them the Sacraments: For this reason, we our selves have known one
+of the most considerable Bishops in _France_, turn back a _Player_ that
+came to be Married; And an other of the same order, refused to bury them in
+Consecrated Ground. And by the _Orders_ of a Bishop, who is much more
+illustrious for his worth, for his Piety, and the Strictness of his Life,
+than for the _Purple_ in his Habit; They are thrown amongst Fornicators,
+Usurers, Blasphemers, Lewd Women, and declar'd Excommunicates, amongst the
+Infamous, and Simoniacal, and other Scandalous Persons who are in the List
+of those who ought publickly to be barr'd Communion.
+
+'Unless therfore we have a mind to condemn the Church, the Holy Fathers,
+and the most holy Bishops, 'tis impossible to justifie _Plays_; neither is
+the Defence of those less impracticable, who by their Countenance of these
+Diversions, not only have their share of the Mischief there done, but
+contribute at the same time to fix these unhappy Ministers of Satan in a
+Profession, which by depriving them of the Sacraments of the Church, leaves
+them under a constant necessity of Sinning, and out of all hopes of being
+saved, unless they give it over.----'
+
+From the general Unlawfulness of _Plays_, the Bishop proceeds to argue more
+strongly against seeing them at times which are more particularly devoted
+to Piety, and Humiliation: And therefore he strickly forbids his Diocess
+the _Play-House_ in _Advent_, _Lent_, or under any publick _Calamity_. And
+at last concludes in this Manner.
+
+'As for the Case of _Players_ both Men, and Women, we expresly forbid all
+our Rectors, Pastors, and Confessours, to admit them to the Sacraments,
+unless they shall repent them of their Crime, make proof of their
+Reformation, renounce their _Business_, and retrieve the Scandal they have
+given, by such publick Satisfaction as we shall think proper to injoyn
+them. Made and Decreed at _Arras_ the fourth day of _December 1695._
+
+_Guy_ Bishop of _Arras_. &c.
+
+I shall now in the Third Place, give a short account of the sense of the
+_Primitive_ Church concerning the _Stage_: And first I shall instance in
+her _Councils_.
+
+The Council of _Illiberis_, or _Collioure_ in _Spain_, decrees,[468]
+
+'That it shall not be lawful for any Woman who is either in full Communion
+or a probationer for Baptism, to Marry, or Entertain any _Comedians_ or
+_Actors_; whoever takes this Liberty shall be Excommunicated.'
+
+The first Council of _Arles_, runs thus,[469]
+
+'Concerning _Players_, we have thought fit to Excommunicate them as long as
+they continue to _Act_.'
+
+The Second Council of _Arles_ made their _20th_ Canon to the same purpose,
+and almost in the same words.[470]
+
+The Third Council of _Carthage_, of which St. _Augustine_ was a Member,
+ordains,[471]
+
+'That the Sons of Bishops, or other Clergy-men should not be permitted to
+furnish out Publick _Shews_, or _Plays_[472] or be present at them: Such
+sort of Pagan _Entertainments_ being forbidden all the _Laity_. It being
+always unlawful for all Christians to come amongst _Blasphemers_.
+
+This last branch shews the _Canon_ was Principally levell'd against the
+_Play-House_: And the reason of the Prohibition, holds every jot as strong
+against the _English_, as against the _Roman Stage_.
+
+By the 35th _Canon_ of this _Council_ 'tis decreed,
+
+'That _Actors_ or others belonging to the _Stage_, who are either
+_Converts_, or _Penitents_ upon a Relapse, shall not be denied Admission
+into the Church.' This is farther proof, that _Players_ as long as they
+kept to their Employment were bar'd _Communion_.
+
+Another _African Council_ declares,[473]
+
+'That the Testimony of People of ill Reputation, of _Players_, and others
+of such scandalous Employments, shall not be admitted against any Person.'
+
+The Second _Council_ of _Chaalon_ sets forth,[474]
+
+'That Clergy men ought to abstain from all over-engaging Entertainments in
+Musick or _Show_. (_oculorum auriumque illecebris_.) And as for the smutty,
+and Licentious Insolence of _Players_, and Buffoons, let them not only
+decline the Hearing it themselves, but likewise conclude the _Laity_
+oblig'd to the same Conduct.
+
+I could cite many more Authorities of this Kind, but being conscious of the
+Niceness of the _Age_, I shall forbear, and proceed to the Testimony of the
+_Fathers_.
+
+
+
+To begin with _Theophilus_ Bishop of _Antioch_, who lived in the Second
+_Century_.
+
+''Tis not lawful (says he)[475] for us to be present at the _Prizes_ or
+your _Gladiators_, least by this means we should be _Accessaries_ to the
+Murthers there committed. Neither dare we presume upon the Liberty of your
+other _Shews_,[476] least our Senses should be tinctur'd, and disoblig'd,
+with Indecency, and Profaness. The Tragical Distractions of _Tereus_ and
+_Thyestes_, are Nonsense to us. We are for seeing no Representations of
+Lewdness. The Stage-Adulteries of the _Gods_, and _Hero's_, are
+unwarrantable Entertainments: And so much the worse, because the Mercenary
+_Players_ set them off with all the Charms and Advantages of Speaking. God
+forbid that _Christians_ who are remarkable for Modesty, and Reserv'dness;
+who are obliged to Discipline, and train'd up in Virtue, God forbid I say,
+that we should dishonour our Thoughts, much less our Practise, with such
+Wickedness as This!'
+
+_Tertullian_ who liv'd at the latter end of this Century is copious upon
+this subject; I shall translate but some Part of it. In his Apologetick, He
+thus addresses the Heathens.[477]
+
+'We keep off from your publick _Shews_, because we can't understand the
+Warrant of their Original. There's Superstition and Idolatry in the Case:
+And we dislike the Entertainment because we dislike the reason of its
+Institution. Besides, We have nothing to do with the Frensies of the
+_Race-Ground_, the Lewdness of the _Play-House_, or the Barbarities of the
+_Bear-Garden_. The _Epicureans_ had the Liberty to state the Notion, and
+determine the Object of Pleasure. Why can't we have the same Privilege?
+What Offence is it then if we differ from you in the Idea of Satisfaction?
+If we won't understand to brighten our Humour, and live pleasantly, where's
+the harm? If any body has the worst on't, 'tis only our selves.'
+
+His Book _de Spectaculis_ was wrote on purpose to diswade the Christians,
+from the publick Diversions of the _Heathens_, of which the _Play-House_
+was one. In his first Chapter He gives them to understand, 'That the Tenour
+of their Faith, the Reason of Principle, and the Order of Discipline, had
+bar'd them the Entertainments of the _Town_. And therefore He exhorts them
+to refresh their Memories, to run up to their Baptism, and recollect their
+first Engagements. For without care, Pleasure is a strange bewitching
+Thing. When it gets the Ascendant, 'twill keep on Ignorance for an Excuse
+of Liberty, make a man's Conscience wink, and suborn his Reason against
+himself.
+
+'But as he goes on,[478] some peoples Faith is either too full of Scruples,
+or too barren of Sense. Nothing will serve to settle them but a plain Text
+of _Scripture_. They hover in uncertainty because 'tis not said as expresly
+thou shalt not go to the _Play-House_, as 'tis thou shalt not Kill. But
+this looks more like Fencing than Argument. For we have the Meaning of the
+prohibition tho' not the sound, in the first _Psalm. Blessed is the Man
+that walks not in the Council of the Ungodly, nor stands in the way of
+Sinners, nor sits in the Seat of the Scornful._
+
+'The _Censors_ whose business 'twas to take care of Regularity and
+Manners,[479] look'd on these _Play-Houses_ as no other than _Batteries_
+upon Virtue and Sobriety, and for this reason often pull'd them down before
+they were well built, so that here we can argue from the _Precedents_ of
+meer _Nature_, and plead the _Heathens_ against themselves. Upon this view
+_Pompey_ the Great, when he built his _Dramatick_ Bawdy-House, clapp'd a
+_Chappel_ a Top on't. He would not let it go under the Name of a
+Play-House, but conven'd the people to a Solemn Dedication, and called it
+_Venus's_ Temple; Giving them to understand at the same time that there
+were _Benches_ under it for Diversion. He was afraid if he had not gone
+this way to work, The _Censors_ might afterwards have razed the Monument,
+and branded his Memory. Thus a Scandalous pile of Building was protected:
+The Temple, cover'd the _Play-House_, and Discipline was baffled by
+_Superstition_. But the Design is notably suited to the Patronage of
+_Bacchus_[480] and _Venus_. These two Confederate Devils of Lust and
+Intemperance, do well together. The very Functions of the _Players_
+resemble their _Protectors_, and are instances of Service and
+Acknowledgment. Their Motion is effeminate, and their Gestures vitious and
+Significant: And thus they worship the Luxury of one _Idoll_, and the
+Lewdness of the other.
+
+'And granting the Regards of Quality, the Advantages of Age, or Temper, may
+fortifie some People;[481] granting Modesty secur'd, and the Diversion as
+it were refin'd by this Means: Yet a Man must not expect to stand by
+perfectly unmoved, and impregnable. No body can be pleas'd without Sensible
+Impressions. Nor can such Perceptions be received without a Train of
+Passions attending them. These Consequences will be sure to work back upon
+their Causes, solicite the Fancy, and heighten the Original Pleasure. But
+if a Man pretends to be a _Stoick_ at _Plays_, he falls under another
+Imputation. For where there is no Impression, there can be no Pleasure: And
+then the _Spectator_ is very much Impertinent, in going where he gets
+nothing for his Pains. And if this were all; I suppose Christians have
+something else to do than to ramble about to no purpose.[482]
+
+'Even those very Magistrates who abet the _Stage_, discountenance the
+_Players_. They stigmatize their _Character_, and cramp their Freedoms. The
+whole Tribe of them is thrown out of all Honour and Privilege. They are
+neither suffer'd to be Lords, nor Gentlemen: To come within the _Senate_,
+or harangue the People, or so much as to be Members of a _Common-Council_.
+Now what Caprice and Inconsistency is this! To love what we punish, and
+lessen those whom we admire! To cry up the Mystery, and censure the
+practise; For a Man to be as it were eclips'd upon the score of Merit is
+certainly an odd sort of Justice! True. But the Inference lies stronger
+another way. What a Confession then is this of an Ill Business; when the
+very Excellency of it is not without Infamy?
+
+'Since therefore Humane Prudence has thought fit to degrade the _Stage_,
+notwithstanding the Divertingness of it. Since Pleasure can't make them an
+Interest Here, nor shelter them from Censure.[483] How will They be able to
+stand the shock of Divine Justice, and what _Reckoning_ have they _Reason_
+to expect Hereafter?
+
+'All things consider'd 'tis no wonder such People should fall under
+_Possession_. God knows we have had a sad Example of this already. A
+certain Woman went to the _Play-House_, and brought the Devil Home with
+Her.[484] And when the Unclean Spirit was press'd in the _Exorcism_ and
+ask'd how he durst attack a Christian. I have done nothing (says he) but
+what I can justify. For I seiz'd her upon my own Ground. Indeed, how many
+Instances have we of others who have apostatiz'd from God, by this
+Correspondence with the Devil? What _Communion has Light with Darkness? No
+Man can serve two Masters_, nor have Life and Death in him at the same
+time.
+
+'Will you not then avoid this Seat of Infection?[485] The very Air suffers
+by their Impurities; And they almost Pronounce the Plague. What tho' the
+performance may be in some measure pretty and entertaining? What tho'
+Innocence, yes and Virtue too, shines through some part of it? 'Tis not the
+custom to prepare Poyson unpalatable, nor make up Ratzbane with Rhubarb and
+Sena. No. To have the Mischief speed, they must oblige the Sense, and make
+the Dose pleasant. Thus the Devil throws in a Cordial Drop to make the
+Draught go down; And steals some few Ingredients from the _Dispensatory_ of
+Heaven. In short, look upon all the engaging Sentences of the Stage; Their
+flights of Fortitude, and Philosophy, the Loftiness of their Stile, the
+Musick of the Cadence, and the Finess of the Conduct; Look upon it only I
+say as Honey dropping from the Bowels of a Toad, or the Bag of a Spider:
+Let your Health over-rule your Pleasure, and don't die of a little
+_Liquorishness_.
+
+'In earnest Christian, our time for Entertainment is not yet:[486] you are
+two craving and ill managed if you are so violent for Delight. And let me
+tell you, no wiser than you should be, if you count such Things
+Satisfaction. Some Philosophers placed their Happiness in bare
+Tranquillity. Easiness of Thought, and Absence of Pain, was all they aim'd
+at. But this it seems won't Satisfie Thee. Thou liest sighing and hankering
+after the _Play-house_. Prethee recollect thy self: Thou knowest Death
+ought to be our Pleasure, And therefore I hope Life may be a little without
+it. Are not our Desires the same with the Apostles, _To be Dissolv'd and to
+be with Christ_. Let us act up to our pretentions, and let Pleasure be true
+to Inclination.
+
+'But if you can't wait for Delight; if you must be put into present
+Possession, wee'l cast the Cause upon that Issue.[487] Now were you not
+unreasonable, you would perceive the Liberalities of Providence, and find
+your self almost in the midst of Satisfaction. For what can be more
+transporting than the Friendship of Heaven, and the Discovery of Truth,
+than the Sense of our Mistakes, and the Pardon of our Sins? What greater
+Pleasure can there be, than to scorn being _Pleas'd_? To contemn the World?
+And to be a Slave to Nothing? 'Tis a mighty satisfaction I take it, to have
+a clear Conscience;
+
+To make Life no Burthen, nor Death any Terror! To trample upon the _Pagan_
+Deities; To batter _Principalities_ and _Powers_, and force the Devils to
+Resign![488] These are the Delights, these are the noble Entertainments of
+Christians: And besides the advantage of the Quality, they are always at
+hand, and cost us nothing.'
+
+_Clemens_ _Alexandrinus_ affirms[489] 'That the _Circus_ and _Theatre_ may
+not improperly be call'd the _Chair_ of _Pestilence_.----Away then with
+these Lewd, Ungodly Diversions, and which are but Impertinence at the Best.
+What part of Impudence either in words or practise, is omitted by the
+Stage? Don't the Buffoons take almost all manner of Liberties, and plunge
+through Thick and Thin, to make a jest? Now those who are affected with a
+vitious satisfaction, will be haunted with the Idea, and spread the
+Infection. But if a man is not entertain'd to what purpose should he go
+Thither? Why should he be fond where he finds nothing, and court that which
+sleeps upon the Sense? If 'tis said these Diversions are taken only to
+unbend the Mind, and refresh Nature a little. To this I answer. That the
+spaces between Business should not be fill'd up with such Rubbish. A wise
+man has a Guard upon his Recreations, and always prefers, the Profitable to
+the Pleasant.'
+
+_Minutius Felix_ delivers his Sense in these Words:[490]
+
+'As for us, who rate our Degree by our Virtue, and value our selves more
+upon our Lives, than our Fortunes; we decline your Pompous _Shews_, and
+publick Entertainments. And good Reason we have for our Aversion. These
+Things have their Rise from Idols, and are the Train of a false Religion.
+The Pleasure is ill Descended, and likewise Vitious and ensnaring. For who
+can do less than abominate, the Clamorous Disorders of the _Race-Ground_,
+and the profession of Murther at the _Prize_. And for the _Stage_, there
+you have more Lewdness, tho' not a jot less of Distraction. Sometimes your
+_Mimicks_, are so Scandalous and Expressing, that 'tis almost hard to
+distinguish between the _Fact_ and the _Representation_. Sometimes a
+Luscious _Actor_ shall whine you into Love, and give the Disease that he
+Counterfeits.'
+
+St. _Cyprian_ or the Author _de Spectaculis_, will furnish us farther.
+
+Here this Father argues against those who thought the _Play-House_ no
+unlawful Diversion, because 'twas not Condemn'd by express _Scripture_.
+'Let meer Modesty (says he) supply the _Holy Text_: And let _Nature_ govern
+where _Revelation_ does not reach. Some Things are too black to lie upon
+_Paper_, and are more strongly forbidden, because unmention'd. The Divine
+Wisdom must have had a low Opinion of _Christians_, had it descended to
+particulars in this Case. Silence is sometimes the best Method for
+Authority. To Forbid often puts People in mind of what they should not do;
+And thus the force of the Precept is lost by naming the Crime. Besides,
+what need we any farther Instruction? Discipline and general Restraint
+makes up the Meaning of the Law; and common Reason will tell you what the
+Scripture has left unsaid. I would have every one examine his own Thoughts,
+and inquire at Home into the Duties of his Profession. This is a good way
+to secure him from Indecency. For those Rules which a Man has work'd out
+for himself he commonly makes most use of.'----And after having describ'd
+the infamous Diversions of the _Play-house_; He expostulates in this
+Manner.
+
+'What business has a Christian at such Places as these? A Christian who has
+not the Liberty so much as to think of an ill Thing. Why does he entertain
+himself with Lewd Representations? Has he a mind to discharge his Modesty,
+and be flesh'd for the _Practise_? Yes. this is the Consequence. By using
+to see these Things, hee'l learn to do them.----What need I mention the
+Levities, and Impertinence in _Comedies_, or the ranting Distractions of
+_Tragedy_? Were these Things unconcern'd with Idolatry, Christians ought
+not to be at them. For were they not highly Criminal, the Foolery of them
+is egregious, and unbecoming the Gravity of _Beleivers_.----
+
+'As I have often said these Foppish, these pernicious Diversions, must be
+avoided. We must set a Guard upon our Senses, and keep the Sentinal always
+upon Duty. To make Vice familiar to the ear, is the way to recommend it.
+And since the mind of Man has a Natural Bent to Extravagance; how is it
+likely to hold out under Example, and Invitation? If you push that which
+totters already, whether will it tumble? In earnest, we must draw off our
+Inclinations from these Vanities. A Christian has much better _Sights_ than
+these to look at. He has solid Satisfactions in his Power, which will
+please, and improve him at the same time.
+
+'Would a Christian be agreeably Refresh'd? Let him read the _Scriptures_:
+Here the Entertainment will suit his Character, and be big enough for his
+Quality.--Beloved, how noble, how moving how profitable a pleasure is it to
+be thus employed? To have our Expectations always in prospect, and be
+intent on the Glories of Heaven?'
+
+He has a great deal more upon this Subject in his _Epistles_ to _Donatus_
+and _Eucratius_, which are undoubtedly genuine. The later being somewhat
+remarkable, I shall Translate part of it for the _Reader_. [491]
+
+'Dear Brother, your usual Kindness, together with your desire of releiving
+your own Modesty and mine, has put you upon asking my Thoughts concerning a
+certain _Player_ in your Neighbourhood; whether such a Person ought to be
+allow'd the Privilege of _Communion_. This Man it seems continues in his
+Scandalous Profession, and keeps a Nursery under him. He teaches that which
+'twas a Crime in him to learn, sets up for a Master of Debauch, and
+Propagates the lewd Mystery. The case standing thus, 'tis my Opinion that
+the Admission of such a _Member_ would be a Breach of the Discipline of the
+Gospel, and a Presumption upon the Divine Majesty: Neither do I think it
+fit the Honour of the Church should suffer by so Infamous a
+Correspondence.'
+
+_Lactantius_'s Testimony shall come next. This Author in his _Divine
+Institutions_,[492] which he Dedicates to _Constantine_ the Great, cautions
+the Christians against the _Play-House_, from the Disorder, and danger of
+those places. For as he observes.
+
+'The debauching of Virgins, and the Amours of Strumpets, are the Subject of
+_Comedy_. And here the Rule is, the more Rhetorick the more Mischeif, and
+the best _Poets_ are the worst Common-Wealths-men. For the Harmony and
+Ornament of the Composition serves only to recommend the Argument, to
+fortifie the Charm, and engage the Memory. At last he concludes with this
+advice.
+
+'Let us avoid therefore these Diversions, least somewhat of the Malignity
+should seize us. Our Minds should be quiet and Compos'd, and not over-run
+with Amusements. Besides a Habit of Pleasure is an ensnaring Circumstance.
+'Tis apt to make us forget God, and grow cool in the Offices of
+Virtue.[493]
+
+'Should a Man have a Stage at Home, would not his Reputation suffer
+extreamly, and all people count him a notorious Libertine? most
+undoubtedly. Now the Place does not alter the Property. The Practise at the
+_Play-House_ is the same thing, only there he has more Company to keep him
+in Countenance.
+
+'A well work'd _Poem_ is a powerful piece of Imposture: It masters the
+Fancy, and hurries it no Body knows whither.----If therefore we would be
+govern'd by Reason let us stand off from the Temptation, such Pleasures can
+have no good Meaning. Like delicious Morsels they subdue the Palate, and
+flatter us only to cut our Throats. Let us prefer Reality to Appearance,
+Service, to Show; and Eternity to Time.[494]
+
+'As God makes Virtue the Condition of Glory, and trains men up to Happiness
+by Hardship and Industry. So the Devils road to Destruction lies through
+Sensuality and _Epicurism_. And as pretended Evils lead us on to
+uncounterfeited Bliss; So Visionary Satisfactions are the causes of Real
+Misery. In short, These Inviting Things are all stratagem. Let us, take
+care the softness and Importunity of the Pleasure does not surprise us, nor
+the Bait bring us within the snare. The Senses are more than _Out-Works_,
+and should be defended accordingly.'
+
+I shall pass over St. _Ambrose_,[495] and go on to St. _Chrisostome_. This
+_Father_ is copious upon the Subject, I could translate some _Sheets_ from
+him were it necessary. But length being not my Business, a few Lines may
+serve to discover his Opinion. His _15 Homily ad Populum Antiochenum_, runs
+thus.
+
+'Most People fancy the Unlawfulness of going to _Plays_ is not clear. But
+by their favour, a world of Disorders are the Consequences of such a
+Liberty. For frequenting the _Play-House_ has brought Whoring and Ribaldry
+into Vogue, and finish'd all the parts of Debauchery.'
+
+Afterwards he seems to make the supposition better than the _Fact_, and
+argues upon a feign'd Case.
+
+'Let us not only avoid downright Sinning, but the Tendencies to it. Some
+Indifferent Things are fatal in the Consequence, and strike us at the
+Rebound. Now who would chuse his standing within an Inch of a Fall; or swim
+upon the Verge of a Whirlpool? He that walks upon a Precipice, shakes tho'
+he does not tumble. And commonly his Concern brings him to the Bottom. The
+Case is much the same in reference to Conscience, and Morality. He that
+won't keep his Distance from the Gulph, is oftentimes suck'd in by the
+Eddy; and the least oversight is enough to undo Him.'
+
+In his 37 Homily upon the Eleventh Chapter of St. _Matthew_ he declaims
+more at large against the Stage.
+
+'Smutty Songs (says he) are much more abominable than Stench and Ordure.
+And which is most to be lamented, you are not at all uneasy at such
+Licentiousness. You Laugh when you should Frown; and Commend what you ought
+to abhor.----Heark you, you can keep the Language of your own House in
+order: If your Servants or your Childrens Tongues run Riot, they presently
+smart for't. And yet at the _Play-House_ you are quite another Thing. These
+little Buffoons have a strange Ascendant! A luscious Sentence is hugely
+welcome from their Mouth: And instead of Censure, they have thanks and
+encouragement for their Pains. Now if a Man would be so just as to wonder
+at himself, here's Madness, and Contradiction in Abundance.
+
+'But I know you'l say what's this to me, I neither sing nor pronounce, any
+of this Lewd stuff? Granting your Plea, what do you get by't? If you don't
+repeat these Scurrilities, you are very willing to hear them. Now whether
+the Ear, or the Tongue is mismanaged, comes much to the same reckoning. The
+difference of the _Organ_, does not alter the Action so mightily, as you
+may imagine. But pray how do you prove you don't repeat them? They may be
+your Discourse, or the Entertainments of your Closet for ought we know to
+the contrary. This is certain; you hear them with pleasure in your Face,
+and make it your business to run after them: And to my Mind, these are
+strong Arguments of your Approbation.
+
+'I desire to ask you a Question. Suppose you hear any wretches Blaspheme,
+are you in any Rapture about it? And do your Gestures appear airy, and
+obliged? Far from it. I doubt not but your blood grows chill, and your Ears
+are stopt at the Presumption. And what's the Reason of this Aversion in
+your Behaviour? Why 'tis because you don't use to Blaspheme, your self.
+Pray clear your self the same way from the Charge of Obscenity. Wee'l then
+believe you don't talk Smut, when we percieve you careful not to hear it.
+Lewd Sonnets, and Serenades are quite different from the Prescriptions of
+Virtue. This is strange Nourishment for a Christian to take in! I don't
+wonder you should lose your Health, when you feed thus Foul. It may be
+Chastity is no such easy Task! Innocence moves upon an Ascent, at least for
+sometime. Now those who are always Laughing can never strain up Hill. If
+the best preparations of Care will just do, what must become of those that
+are dissolv'd in Pleasure, and lie under the Instructions of
+Debauchery?----Have you not heard how that St. _Paul_ exhorts us _to
+rejoyce in the Lord_? He said _in the Lord_; not in the Devil. But alas!
+what leisure have you to Mind St. _Paul_? How should you be sensible of
+your Faults, when your Head is always kept Hot, and as it were intoxicated
+with Buffooning?'---- ----He goes on, and lashes the Impudence of the
+_Stage_ with a great deal of Satir and Severity; and at last proposes this
+Objection.
+
+'You'l say, I can give you many Instances where the _Play-House_ has done
+no Harm. Don't mistake. Throwing away of Time and ill example, has a great
+deal of Harm in't; And thus far you are guilty at the best. For granting
+your own Virtue impenetrable, and out of Reach, Granting the Protection of
+your Temper has brought you off unhurt, are all People thus Fortified? By
+no means. However, many a weak Brother has ventur'd after you, and
+miscarried upon your _Precedent_. And since you make others thus _Faulty_,
+how can you be _Innocent_ your self? All the People undone There, will lay
+their Ruine at your Door. The Company are all Accessary to the Mischeif of
+the Place. For were there no _Audience_, we should have no _Acting_. And
+therefore those who joyn in the Crime, will ne're be parted in the
+Punishment. Granting your Modesty has secur'd you, which by the way I
+believe nothing of; yet since many have been debauch'd by the _Play-House_,
+you must expect a severe Reckning for giving them Encouragement. Tho' after
+all, as Virtuous as you are, I doubt not, you wou'd have been much Better,
+had you kept away.
+
+'In fine, Let us not dispute to no purpose; The practise won't bear a
+Defence! Where the Cause is naught 'tis in vain to rack our Reason, and
+strain for Pretences. The best excuse for what is past, is to stand clear
+from the danger, and do so no more.'
+
+One citation more from St. _Chrysostom_, and I take Leave. In the Preface
+of his Commentary upon St. _John_'s Gospel speaking of _Plays_ and other
+Publick _Shews_, he has these words.
+
+'But what need I branch out the Lewdness of those _Spectacles_, and be
+particular in Description? For what's there to be met with but Lewd
+Laughing, but Smut, Railing, and Buffoonry? In a word. 'Tis all Scandal and
+Confusion. Observe me, I speak to you all; Let none who partake of this
+_Holy-Table_, unqualifie themselves with such Mortal Diversions.'
+
+St. _Hierom_ on the _1st_. Verse 32 _Psal._ makes this Exposition upon the
+_Text_.
+
+'Some are delighted with the Satisfactions of this World, some with the
+_Circus_, and some with the _Theatre_: But the Psalmist commands every good
+Man _to delight himself in the Lord_.----For as _Isaiah_ speaks, _woe to
+them that put bitter for sweet, and sweet for bitter_.' And in his
+Epistles[496] he cautions the Ladies against having any thing to do with
+the _Play-House_, against Lewd Songs, and Ill Conversation. Because they
+set ill Humours at work, Caress the Fancy, and make pleasure a Conveyance
+for Destruction.'
+
+In the _6th._ Book of his Comentary on _Ezechiel_ he lets us
+understand;[497] 'That when we depart out of _Ægypt_ we must refine our
+Inclinations, and change our Delights into Aversion. And after some other
+Instances, He tells us we must decline the _Theatres_, and all other
+dangerous Diversions, which stain the Innocence of the Soul, and slip into
+the _Will_ through the Senses.'
+
+St. _Augustine_ in his _5th_. Epistle to _Marcellinus_ will afford us
+something upon the same Argument.
+
+'The prosperity of Sinners is their greatest Unhappiness. If one may say
+so, They are most Punish'd when they are overlook'd. By this means their
+bad Temper is encourag'd, and they are more inclin'd to be false to
+themselves; And we know an Enemy _within_, is more dangerous than one
+_without_. But the perverse Reasonings of the Generality, make different
+Conclusions. They fancy the World goes wonderfully well when People make a
+Figure. When a Man is a Prince in his Fortune, but a Begger in his Vertue;
+Has a great many fine Things about him, but not so much as one good Quality
+to deserve them. When the _Play-Houses_ go up, and Religion go's down. When
+Prodigality is admir'd, and Charity laugh'd at. When the _Players_ can
+revel with the Rich Man's purse, And the Poor have scarse enough to keep
+Life and Soul together.----When God suffers these Things to flourish, we
+may be sure he is most Angry. Present Impunity, is the deepest Revenge. But
+when he cuts off the Supplies of Luxury, and disables the Powers of
+Extravagance, then as one may say, he is mercifully severe.'
+
+In his _1st._ Book _de consensu Evangelistarum_,[498] He answers an
+objection of the _Heathens_, and comes up to the Case in Hand.
+
+'Their Complaint as if the Times were less happy since the Appearance of
+Christianity is very unreasonable. Let them read their own Philosophers:
+There they'l find those very Things censured, which they now are so uneasy
+to part with; This Remark must shut up their Mouths, and convince them of
+the Excellency of our Religion. For pray what Satisfactions have they lost?
+None that I know of, excepting some Licentious ones, which they abused to
+the Dishonour of their Creatour. But it may be the Times are bad because
+the _Theatres_ are Tumbling almost every where. The _Theaters_ those
+_Cages_ of _Uncleaness_, and publick Schools of Debauchery.----And what's
+the Reason of their running to Ruine? Why 'tis the Reformation of the Age:
+'Tis because those Lewd Practises are out of Fashion, which first built and
+kept them in Countenance. Their own _Tully_'s Commendation of the _Actor
+Roscius_ is remarkable. He was so much a Master (says he) that none but
+himself was worthy to Tread the _Stage_. And on the other hand, so good a
+Man, that he was the most unfit Person of the Gang to come There. And is
+not this a plain Confession of the Lewdness of the _Play-House_; And that
+the better a Man was, the more he was obliged to forbear it?'
+
+I could go on, much farther with St. _Augustine_, but I love to be as brief
+as may be. I could likewise run through the succeeding _Centuries_, and
+collect Evidence all along. But I conceive the best Ages, and the biggest
+Authorities, may be sufficient: And these the _Reader_ has had already.
+However, one Instance more from the _Moderns_ may not be amiss. _Didacus de
+Tapia_ an eminent _Spaniard_, shall close the _Evidence_. This Author in
+debating the Question whether _Players_ might be admitted to the
+_Sacrament_, amongst other things encounters an Objection. Some People it
+seems pretended there was some good to be learn'd at the _Play-House_. To
+these, he makes this reply.
+
+'Granting your Supposition, (says He) your Inference is naught. Do People
+use to send their Daughters to the _Stews_ for Discipline? And yet it may
+be, they might meet some there lamenting their own Debauchery. No Man will
+breed his Son upon the _High-way_, to harden his Courage; Neither will any
+one go on board a Leaky Vessel, to learn the Art of shifting in a Wreck the
+better. My conclusion is, let no body go to the Infamous _Play-House_. A
+place of such staring Contradiction to the Strictness and Sobriety of
+Religion: A Place hated by God, and haunted by the Devil. Let no man I say
+learn to relish any thing that's said there; For 'tis all but Poyson
+handsomly prepared.' [499]
+
+Thus I have presented the _Reader_ with a short View of the Sense of
+_Christianity_. This was the opinion of the _Church_ for the first 500
+Years. And thus she has Censured the _Stage_ both in _Councils_, and Single
+_Authorities_. And since the Satir of the _Fathers_ comes full upon the
+_Modern Poets_, their Caution must be applicable. The parity of the Case
+makes their Reasons take place, and their Authority revive upon us. If we
+are _Christians_, the _Canons_ of _Councils_, and the Sense of the
+Primitive _Church_ must have a weight. The very Time is a good argument of
+it self. Then the _Apostolical Traditions_ were fresh, and undisputed; and
+the _Church_ much better agreed than she has been since. Then, Discipline
+was in Force, and Virtue Flourish'd, and People lived up to their
+_Profession_. And as for the _Persons_, they are beyond all exception.
+Their _Station_, their Learning, and Sufficiency was very Considerable;
+Their Piety and Resolution, extraordinary. They acted generously, and wrote
+freely, and were always above the little Regards of Interest or Danger. To
+be short; They were, as we may say the _Worthies_ of _Christendom_, the
+Flower of Humane Nature, and the Top of their _Species_. Nothing can be
+better establish'd, than the Credit of these _Fathers_: Their Affirmation
+goes a great way in a proof; And we might argue upon the strength of their
+_Character_.
+
+But supposing them contented to wave their Privilege, and dispute upon the
+Level. Granting this, the _Stage_ would be undone by them. The Force of
+their Reasoning, and the bare _Intrinsick_ of the Argument, would be
+abundantly sufficient to carry the Cause.
+
+But it may be objected, is the Resemblance exact between Old _Rome_ and
+_London_, will the Paralel hold out, and has the _English Stage_ any Thing
+so bad as the _Dancing_ of the _Pantomimi_? I don't say that: The _Modern
+Gestures_ tho' bold and Lewd too sometimes, are not altogether so
+scandalous as the _Roman_. Here then we can make them some little
+Abatement.
+
+And to go as far in their _Excuse_ as we can, 'tis probable their _Musick_
+may not be altogether so exceptionable as that of the _Antients_. I don't
+say this part of the Entertainment is directly vitious, because I am not
+willing to Censure at Uncertainties. Those who frequent the _Play-House_
+are the most competent Judges: But this I must say, the Performances of
+this kind are much too fine for the _Place_. 'Twere to be wish'd that
+either the _Plays_ were better, or the _Musick_ worse. I'm sorry to see
+_Art_ so meanly Prostituted: Atheism ought to have nothing Charming in its
+_Retinue_. 'Tis great Pity _Debauchery_ should have the Assistance of a
+fine Hand, to whet the Appetite, and play it down.
+
+Now granting the _Play-House-Musick_ not vitious in the Composition, yet
+the design of it is to refresh the _Idea_'s of the Action, to keep _Time_
+with the _Poem_, and be true to the _Subject_. For this Reason among others
+the _Tunes_ are generally Airy and Gailliardizing; They are contriv'd on
+purpose to excite a sportive Humour, and spread a Gaity upon the Spirits.
+To banish all Gravity and Scruple, and lay Thinking and Reflection a sleep.
+This sort of Musick warms the Passions, and unlocks the Fancy, and makes it
+open to Pleasure like a Flower to the Sun. It helps a Luscious Sentence to
+slide, drowns the Discords of _Atheism_, and keeps off the Aversions of
+Conscience. It throws a Man off his Guard, makes way for an ill Impresion,
+and is most Commodiously planted to do Mischief. A Lewd _Play_ with good
+Musick is like a Loadstone _Arm'd_, it draws much stronger than before.
+
+Now why should it be in the power of a few mercenary Hands to play People
+out of their Senses, to run away with their Understandings, and wind their
+Passions about their Fingers as they list? Musick is almost as dangerous as
+Gunpowder; And it may be requires looking after no less than the _Press_,
+or the _Mint_. 'Tis possible a Publick Regulation might not be amiss. No
+less a Philosopher than _Plato_ seems to be of this Opinion. He is clearly
+for keeping up the old grave, and solemn way of _Playing_. He lays a mighty
+stress upon this Observation: He does not stick to affirm, that to extend
+the _Science_, and alter the _Notes_, is the way to have the _Laws_
+repeal'd and to unsettle the _Constitution_.[500] I suppose He imagined
+that if the Power of _Sounds_, the Temper of Constitutions, and the
+Diversities of Age, were well studied; If this were done, and some general
+Permissions formed upon the Enquiry, the _Commonwealth_ might find their
+Account in't.
+
+_Tully_ does not carry the Speculation thus high: However, he owns it has a
+weight in't, and should not be overlook'd.[501] He denies not but that when
+the Musick is soft, exquisite, and airy, 'tis dangerous and ensnaring. He
+commends the Discipline of the ancient _Greeks_, for fencing against this
+Inconvenience. He tells us the _Lacedemonians_ fixt the number of Strings
+for the Harp, by express _Law_. And afterwards silenc'd _Timotheus_,[502]
+and seiz'd his Harp, for having One String above publick Allowance. To
+return. If the _English Stage_ is more reserv'd than the _Roman_ in the
+Case above mention'd: If they have any advantage in their _Instrumental_
+Musick, they loose it in their _Vocal_. Their _Songs_ are often rampantly
+Lewd, and Irreligious to a flaming Excess. Here you have the very _Spirit_
+and _Essence_ of Vice drawn off strong scented, and thrown into a little
+Compass. Now the _Antients_ as we have seen already were inoffensive in
+this respect.
+
+To go on. As to Rankness of Language we have seen how deeply the _Moderns_
+stand charged upon the Comparison. And as for their Caressing of
+Libertines, their ridiculing of Vertue, their horrible Profaness, and
+Blasphemies, there's nothing in _Antiquity_ can reach them.
+
+Now were the _Stage_ in a Condition to wipe off any of these Imputations,
+which They are not, there are two Things besides which would stick upon
+them, and [......] an ill Effect upon the _Audience_.
+
+The first is their dilating so much upon the Argument of Love.
+
+This Subject is generally treated Home, and in the most tender and
+passionate manner imaginable. Tis often the governing Concern: The
+Incidents make way, and the _Plot_ turns upon't. As matters go, the Company
+expect it: And it may be the _Poets_ can neither Write, nor Live without
+it. This is a cunning way enough of stealing upon the Blind Side, and
+Practising upon the Weakness of humane Nature. People love to see their
+_Passions_ painted no less than their _Persons_: And like _Narcissus_ are
+apt to dote on their own Image. This Bent of self Admiration recommends the
+Business of _Amours_, and engages the Inclination. And which is more, these
+Love-representations oftentimes call up the Spirits, and set them on work.
+The _Play_ is acted over again in the _Scene_ of Fancy, and the first
+Imitation becomes a Model. _Love_ has generally a _Party Within_; And when
+the Wax is prepared, the Impression is easily made. Thus the Disease of the
+Stage grows Catching: It throws its own _Amours_ among the Company, and
+forms these Passions when it does not find them. And when they are born
+before, they thrive extreamly in this _Nursery_. Here they seldom fail
+either of Grouth, or Complexion. They grow strong, and they grow Charming
+too. This is the best Place to recover a Languishing Amour, to rowse it
+from Sleep, and retrieve it from Indifference. And thus Desire becomes
+Absolute, and forces the Oppositions of Decency and Shame. And if the
+Misfortune does not go thus far, the consequences are none of the best. The
+Passions are up in Arms, and there's a mighty Contest between Duty, and
+Inclination. The Mind is over-run with Amusements, and commonly good for
+nothing sometime after.
+
+I don't say the _Stage_ Fells all before them, and disables the whole
+_Audience_: 'Tis a hard Battle where none escapes. However, Their
+_Triumphs_ and their _Tropheys_ are unspeakable. Neither need we much
+wonder at the Matter. They are dangerously Prepar'd for Conquest, and
+Empire. There's Nature, and Passion, and Life, in all the Circumstances of
+their _Action_. Their Declamation, their _Mein_ their Gestures, and their
+Equipage, are very moving and significant. Now when the Subject is
+agreeable, a lively Representation, and a Passionate way of Expression,
+make wild work, and have a strange Force upon the Blood, and Temper.
+
+And then as for the General Strains of Courtship, there can be nothing more
+Profane and extravagant. The Hero's Mistress is no less than his Deity. She
+disposes of his Reason, prescribes his Motions, and Commands his Interest.
+What Soveraign Respect, what Religious Address, what Idolizing Raptures are
+we pester'd with? _Shrines_ and _Offerings_ and Adorations, are nothing
+upon such solemn Occasions. Thus Love and Devotion, Ceremony and Worship
+are Confounded; And God, and his Creatures treated both alike! These Shreds
+of Distraction are often brought from the _Play-House_ into Conversation:
+And thus the _Sparks_ are taught to Court their Mistresses, in the same
+Language they say their _Prayers_.
+
+A Second Thing which I have to object against the _Stage_ is their
+encouraging Revenge. What is more Common than Duels and Quarrelling in
+their _Characters_ of Figure? Those Practises which are infamous in Reason,
+_Capital_ in _Law_, and Damnable in Religion, are the Credit of the
+_Stage_. Thus Rage and Resentment, Blood and Barbarity, are almost Deified:
+Pride goes for Greatness, and _Fiends_ and _Hero's_ are made of the same
+Mettal. To give Instances were needless, nothing is more frequent. And in
+this respect the _French Dramatists_ have been to blame no less than the
+_English_.[503] And thus the Notion of Honour is mistated, the Maxims of
+Christianity despised, and the Peace of the World disturb'd. I grant this
+desperate Custom is no _Original_ of the _Stage_. But then why was not the
+Growth of it check'd? I thought the _Poets_ business had not been to back
+false Reasoning and ill Practise; and to fix us in Frensy and Mistake! Yes.
+They have done their endeavour to cherish the Malignity, and keep the
+Disorder in Countenance. They have made it both the Mark, and the Merit of
+a Man of Honour; and set it off with _Quality_, and Commendation. But I
+have discours'd on this Subject elswhere,[504] and therefore shall pursue
+it no farther.
+
+To draw towards an End. And here I must observe that these two later
+Exceptions are but Petty Mismanagements with respect to the Former. And
+when the best are thus bad, what are the worst? What must we say of the
+more foul Representations, of all the Impudence in Language and Gesture?
+Can this Stuff be the Inclination of _Ladies_? Is a _Reading_ upon Vice so
+Entertaining, and do they love to see the _Stews Dissected_ before them?
+One would think the Dishonour of their own Sex, the Discovery of so much
+Lewdness, and the treating Human Nature so very Coarsly, could have little
+Satisfaction in't. Let us set Conscience aside, and throw the other World
+out of the Question: These Interests are but the greatest, but not all. The
+_Ladies_ have other Motives to confine them. The Restraints of Decency, and
+the Considerations of Honour, are sufficient to keep them at Home. But
+hoping They will be just to themselves I shall wave this unacceptable
+Argument. I shall only add, that a Surprize ought not to be Censured.
+Accidents are no Faults. The strictest Virtue may sometimes stumble upon an
+_Ill Sight_. But Choise, and Frequency, and ill Ground, conclude strongly
+for Inclination. To be assured of the inoffensiveness of the _Play_ is no
+more than a Necessary Precaution. Indeed the _Players_ should be generally
+discouraged. They have no relish of Modesty, nor any scruples upon the
+Quality of the Treat. The grossest _Dish_ when 'twill down is as ready as
+the Best. To say Money is their Business and they must _Live_, is the Plea
+of _Pick pockets_, and _High way men_. These later may as well pretend
+their _Vocation_ for a Lewd practise as the other. But
+
+To give the Charge its due Compass: To comprehend the whole _Audience_, and
+take in the Motives of Religon.
+
+And here I can't imagine how we can reconcile such Liberties with our
+Profession. These Entertainments are as it were Litterally renounc'd in
+_Baptism_. They are the _Vanities of the wicked World, and the Works of the
+Devil_, in the most open, and emphatical Signification. _What Communion has
+Light with Darkness, and what concord has Christ with Belial._[505] Call
+you this Diversion? Can Profaness be such an irresistable Delight? Does the
+Crime of the Performance make the Spirit of the Satisfaction, and is the
+Scorn of Christianity the Entertainment of Christians? Is it such a
+Pleasure to hear the _Scriptures_ burlesqu'd? Is Ribaldry so very obliging,
+and _Atheism_ so Charming a Quality? Are we indeed willing to quit the
+Privilege of our Nature; to surrender our _Charter_ of Immortality, and
+throw up the Pretences to another Life? It may be so! But then we should do
+well to remember that _Nothing_ is not in our Power. Our Desires did not
+make us, neither can they unmake us. But I hope our wishes are not so mean,
+and that we have a better sense of the Dignity of our _Being_. And if so,
+how can we be pleas'd with those Things which would degrade us into Brutes,
+which ridicule our _Creed_, and turn all our Expectations into _Romance_.
+
+And after all, the Jest on't is, these Men would make us believe their
+design is Virtue and Reformation. In good time! They are likely to combat
+Vice with success, who destroy the Principles of Good and Evil! Take them
+at the best, and they do no more than expose a little Humour, and
+Formality. But then, as the Matter is manag'd, the Correction is much worse
+than the Fault. They laugh at _Pedantry_, and teach _Atheism_, cure a
+Pimple, and give the Plague. I heartily wish they would have let us alone.
+To exchange Virtue for Behaviour is a hard Bargain. Is not plain Honesty
+much better than Hypocrisy well Dress'd? What's Sight good for without
+Substance? What is a well Bred Libertine but a well bred Knave? One that
+can't prefer Conscience to Pleasure, without calling himself Fool: And will
+sell his Friend, or his Father, if need be, for his Convenience.
+
+In short: Nothing can be more disserviceable to Probity and Religion, than
+the management of the _Stage_. It cherishes those Passions, and rewards
+those Vices, which 'tis the business of Reason to discountenance. It
+strikes at the Root of Principle, draws off the Inclinations from Virtue,
+and spoils good Education: 'Tis the most effectual means to baffle the
+Force of Discipline, to emasculate peoples Spirits, and Debauch their
+Manners. How _many_ of the Unwary have these _Syrens_ devour'd? And how
+often has the best Blood been tainted, with this Infection? What
+Disappointment of Parents, what Confusion in Families, and What Beggery in
+Estates have been hence occasion'd? And which is still worse, the Mischief
+spreads dayly, and the Malignity grows more envenom'd. The Feavour works up
+towards Madness; and will scarcely endure to be touch'd. And what hope is
+there of Health when the _Patient_ strikes in with the Disease, and flies
+in the Face of the _Remedy_? Can Religion retrive us? Yes, when we don't
+despise it. But while our _Notions_ are naught, our _Lives_ will hardly be
+otherwise. What can the Assistance of the Church signify to those who are
+more ready to Rally the _Preacher_, than Practise the _Sermon_? To those
+who are overgrown with Pleasure, and hardned in Ill Custom? Who have
+neither Patience to hear, nor Conscience to take hold of? You may almost as
+well feed a Man without a Mouth, as give Advice where there's no
+disposition to receive it. 'Tis true; as long as there is Life there's
+Hope. Sometimes the Force of Argument, and the Grace of God, and the
+anguish of Affliction, may strike through the Prejudice, and make their way
+into the Soul. But these circumstances don't always meet, and then the Case
+is extreamly dangerous. For this miserable Temper, we may thank the _Stage_
+in a great Measure: And therefore, if I mistake not, They have the least
+pretence to Favour, and the most, need of Repentance, of all Men Living.
+
+_THE END._
+
+
+NOTES (In margin in the Original).[1] _Reflect upon_ Aristot. &c.
+
+[2] _Eurip. Hippolit._
+
+[3] _Hamlet._
+
+[4] _Don Quixot._
+
+[5] _Relapse._
+
+[6] _Love for Love._
+
+[7] _Mock Astrologer._
+
+[8] _Old Batchelour._
+
+[9] _Mock Astrologer. Country Wife. Cleomenes. Old Batchelour._
+
+[10] _Plaut._
+
+[11] _Cistellar._
+
+[12] _Terent. Eunuch._
+
+[13] _Asinar._
+
+[14] _Cistellar._
+
+[15] _Bacchid._
+
+[16] _Casin._
+
+[17] _Mercat. Act. 3._
+
+[18] _Persa._
+
+[19] _Trucul._
+
+[20] _Persa._
+
+[21] _Trinum._
+
+[22] _Act. 2. 1._
+
+[23] _Act. 2. 2._
+
+[24] _Casin._
+
+[25] _Mil. Glor._
+
+[26] _Pers._
+
+[27] _Trucul._
+
+[28] _Cistellear. A. 1._
+
+[29] _Ibid. A. 2._
+
+[30] _Heauton._
+
+[31] _Eunuch._
+
+[32] _Love Triump._
+
+[33] _Heauton. A. 5. 4._
+
+[34] _Eunuch A. 5. 4. 5._ _Adelph. A. 2. 3._
+
+[35] _Eunuch._
+
+[36] _Casaub. Annot. in Curcul. Plauti._
+
+[37] _De A te Poet._
+
+[38] _Var. apud. Nonium._
+
+[39] _Corn. Nep._
+
+[40] _Arist. Lib. 4. de Mor. cap. 14._
+
+[41] _Vit. Eurip. ed Cantab. 1694._
+
+[42] _Love for Love._ _Love Triump. &c._
+
+[43] _p. 14. Ed. Scriv._
+
+[44] _Hippol._
+
+[45] _Aristoph. Ran._
+
+[46] [Greek: Choêphor.] _253, Ed. Steph._
+
+[47] _Orest. 48. Ed. Cantab._
+
+[48] [Greek: Eumen.] _305._
+
+[49] _p. 79._
+
+[50] [Greek: Hiket.] 340.
+
+[51] _Don Sebast. p. 12._
+
+[52] _Oedip. Tyran. Ed Steph._
+
+[53] _Antig. 242. 244._
+
+[54] _Ibid. 264._
+
+[55] _Trach. 348._
+
+[56] [Greek: Môria to Môron] _Ed. Cant. 241. 250. 252._
+
+[57] _Ibid. 232. 233._
+
+[58] _Androm. p. 303._
+
+[59] _Iphig. in Aulid. p. 51._
+
+[60] _Helen. 277, 278._
+
+[61] _Mourning Bride. p. 36._
+
+[62] _Spanish Fryar. Ep. Ded._
+
+[63] _Troad. p. 146._
+
+[64] _Plain Dealer. p. 21._
+
+[65] _Provok'd Wife. p. 41._
+
+[66] _Remarks upon Quixot._
+
+[67] _Nub. Act. 1. Sc. 3. p. 104. Ed. Amstel._
+
+[68] _Sat. 14._
+
+[69] _p. 106._
+
+[70] _Nub. p. 110._
+
+[71] _Act. 5. p. 176._
+
+[72] _Plat. Apol. Socrat._
+
+[73] _Nub. p. 86._
+
+[74] _Plut. A. 1. Sc. 2._
+
+[75] _Ran. p. 188._
+
+[76] _536. 538. 546._
+
+[77] _542._
+
+[78] _582._
+
+[79] _Ibid._
+
+[80] _602._
+
+[81] _Eiren._ 616.
+
+[82] _p. 142._ _p. 200._
+
+[83] _242._
+
+[84] _p. 244._
+
+[85] _p._ [......] _p._ [......]
+
+[86] _Ranæ_ _p. 186._ _p. 182._
+
+[87] _p. 192, 194, 196._
+
+[88] _Act 2. Sc. 6._
+
+[89] _Ranæ p. 242._
+
+[90] _Ranæ A. 1. Sc. 1. Concionat._
+
+[91] _Ranæ p. 238._
+
+[92] _p. 240._
+
+[93] _p. 242. 244._
+
+[94] 255. 267.
+
+[95] _Discov. p. 700._
+
+[96] _p. 701._
+
+[97] _p. 706. 717._
+
+[98] _Beauments_, &c. _Works_.
+
+[99] _Ibid._
+
+[100] _Ibid._
+
+[101] _Theodore. Ed. Roven. Ep. Ded._
+
+[102] _Gad for God._
+
+[103] _p. 31._
+
+[104] _p. 37._
+
+[105] _p. 24._
+
+[106] _Hebr. 12._
+
+[107] _34. 36._
+
+[108] _55._
+
+[109] _59._
+
+[110] _Orph. p. 20._
+
+[111] _p. 31._
+
+[112] _Lactan._
+
+[113] _p. 19._
+
+[114] _p. 28._
+
+[115] _p. 31._
+
+[116] _38._
+
+[117] _p. 39._
+
+[118] _p. 39._
+
+[119] _Id. 49._
+
+[120] _Double Dealer. 34._
+
+[121] _36._
+
+[122] _55._
+
+[123] _p. 40._
+
+[124] _Sebast. p. 9._
+
+[125] _Id. p. 10._
+
+[126] _p. 47._
+
+[127] _Id. p. 83._ _Exod. 12, 13._
+
+[128] _Ibid._
+
+[129] _Ibid._
+
+[130] _Ded. p. 51._
+
+[131] _Love Triumph. p. 3._
+
+[132] _Id. p. 11._
+
+[133] _Id. p. 11._
+
+[134] _p. 34._
+
+[135] _58._
+
+[136] _p. 62._
+
+[137] _1st. Eliz. cap. 2._
+
+[138] _p. 63._
+
+[139] _p. 72._
+
+[140] _Love for Love. p. 42._
+
+[141] _26._
+
+[142] _p. 27._
+
+[143] _p. 47._
+
+[144] _Vid. Person. Dram._
+
+[145] _p. 80._
+
+[146] _p. 91._
+
+[147] _p. 92._
+
+[148] _Prov. Wife p. 38._
+
+[149] _Id. p. 77._
+
+[150] _Relapse. p. 32, 33._
+
+[151] _p. 44, 45._
+
+[152] _Vid. Infra._
+
+[153] _p. 51._
+
+[154] _p. 96, 97._
+
+[155] _Ibid._
+
+[156] _p.91._
+
+[157] _Don. Sebastian. p. 51._
+
+[158] _Double Dealer. p. 19._
+
+[159] _p. 17._
+
+[160] _p. 44._
+
+[161] _Double Dealer. p. 18._
+
+[162] _Gen. 2. St. Math. 9._
+
+[163] _Love, &c. p. 59, 61._
+
+[164] _Provok'd Wife. p. 3._
+
+[165] _p. 4._
+
+[166] _p. 65._
+
+[167] _Relapse. p. 19._
+
+[168] _p. 96._
+
+[169] _Eccles. 8. 11._
+
+[170] _Gal. 6._
+
+[171] _Eunuch._
+
+[172] _Heauton. A. 5. 1._
+
+[173] _Adelp. A. 5. 7._
+
+[174] _Lyconides. Aulular. A. 2. 4. Palæstra. Rud. A. 1. 3. Dinarchus.
+Trucul. A. 2. 4._
+
+[175] _Mil. Glor._
+
+[176] _Pseud. A. 1. 3._
+
+[177] _Prom. vinct. 57._
+
+[178] _p. 92._
+
+[179] _p. 101._
+
+[180] [Greek: Pers.] _161._
+
+[181] _164._
+
+[182] _Ajax. Flagell._
+
+[183] _Oedip. Tyran. p. 187._
+
+[184] _p. 188._
+
+[185] _Antig. p. 256._
+
+[186] _Trach. p. [......]._
+
+[187] _Trach. p. 375._
+
+[188] _Trach. p. 340._
+
+[189] _Cleom. p. 54._
+
+[190] _Id. p. 55._
+
+[191] _p. 54._
+
+[192] _De Art. Poet._
+
+[193] _Philoct. 402._
+
+[194] _419._
+
+[195] _p. 431._
+
+[196] _Act. 2._
+
+[197] _p. 295._
+
+[198] _Agam. Act. 3._
+
+[199] _20._
+
+[200] _p. 37._
+
+[201] _p. 23._
+
+[202] _Country Wife p. 6._
+
+[203] _p. 35._
+
+[204] _Ibid._
+
+[205] _p. 25._
+
+[206] _p. 26._
+
+[207] _Ibid._
+
+[208] _Old Batch. p. 19, 20._
+
+[209] _p. 27._
+
+[210] _p. 41._
+
+[211] _p. 71._
+
+[212] _Absal. and Achi._
+
+[213] p. 24.
+
+[214] _p. 96._
+
+[215] _p. 32._
+
+[216] _Oedip. p. 38._
+
+[217] _p. 43._
+
+[218] _Ibid._
+
+[219] _Ibid._
+
+[220] _Provok'd Wife. p. 45, 46, 52, 52._
+
+[221] _Relapse. p. 74._
+
+[222] _p. 75._
+
+[223] _p. 86._
+
+[224] _p. 97._
+
+[225] _89._
+
+[226] _p. 94._
+
+[227] _p. 95, 97, 105._
+
+[228] Hom. _Il. [alpha]. p. 3. & dein. Ed. Screvel._
+
+[229] _Il. B. p. 91._
+
+[230] _Ibid. p. 92._
+
+[231] _Il. E. p. 154, 155._
+
+[232] _Il. E. p. 154, 155._
+
+[233] _Ibid. p. 158._
+
+[234] _Odyss. I p. 174, 181._
+
+[235] _Ænid. 2._
+
+[236] _Ruaus. in Loc._
+
+[237] _Æneid 2._
+
+[238] _Ibid._
+
+[239] _Æneid. 3._
+
+[240] _Ibid._
+
+[241] _Ænead. 1st._
+
+[242] _Æn. 6._
+
+[243] _Ibid._
+
+[244] _Æneid. 7._
+
+[245] _Lib. 1._
+
+[246] _Æneid. 10._
+
+[247] _Æneid. 11._
+
+[248] _Æneid. 9. 10. 11._
+
+[249] _Guther. de jure veter. pontif._
+
+[250] _Oedip. Tyr. p. 148._
+
+[251] _Ibid. 169._
+
+[252] _p. 38._
+
+[253] _Antig. p. 250, 258._
+
+[254] _Eurip. Phoeniss. p. 158, 159._
+
+[255] _Bacch. Act. 1. Act. 4._
+
+[256] _Jon. Act 5._
+
+[257] _Iphig. in Aulid. & in Taur._
+
+[258] _Oedip._
+
+[259] _Troad. A. 2. p. 193._
+
+[260] _Plut. Ran. Aves._
+
+[261] _Bacchid. Act. 2. 5. 3._
+
+[262] _Rud. A. 1. 5. A. 2. 3._
+
+[263] _Act [......]_
+
+[264] _Rud. A. 4. S. 7._
+
+[265] _Measure for Measure._ _Much a do about Nothing._ _Twelf-Night._
+_Henry 4th pt. 1st._ _Hen. 6. pt. 3d._ _Romeo and Juliet._ _Merry Wives of
+Windsor._
+
+[266] _Essay of Dramat. &c._
+
+[267] _De Bell. Judaic._
+
+[268] _Deut. 17. 9. 20. 2. Chron. 19. 8._
+
+[269] _Math. 27. Act. 4. Vid. seldon de Synedr._
+
+[270] _Joseph._
+
+[271] _Diod. Sic._
+
+[272] _Gen. 41._
+
+[273] _Porph. de Abstin. Lib. 4. Cæsar de Bell. Gall. Lib. 6_
+
+[274] _Lib. 6._
+
+[275] _Ser. in Controv._
+
+[276] _Dion. Halic._
+
+[277] _Pro Dom. ad Pontif._
+
+[278] _Hebr. 7._
+
+[279] _Davila Filmers Freeholders Grand Inq._
+
+[280] _Miræus De Statu Relig. Christ._
+
+[281] _Fletchers Embassy._
+
+[282] _Puffendorf Introduction à l'Histoire._
+
+[283] _Heylins Cosgmog._
+
+[284] _2, Hen. 8. cap. 22._ _26, Hen. 8 cap 2._ _1. Edw. 6. cap. 12, &c.
+Preamb._
+
+[285] _S. Luke 12._
+
+[286] _Moral Essays._
+
+[287] _Mock Astrol. p. 3, &c._
+
+[288] _Mock Astrol. p. 57, 59._
+
+[289] _Spanish Fryar. p. 61._
+
+[290] _Country Wife. p. 25._
+
+[291] _Old Batch._
+
+[292] _Double Dealer. p. 34._
+
+[293] _Love for Love p. 90._
+
+[294] _Love for Love. p. 6, 7. 25. 61. 89. 91._
+
+[295] _p. 35._
+
+[296] _Don Sebast._
+
+[297] _Love for Love. p. 20._
+
+[298] _Provok'd Wife. p. 64._
+
+[299] _Chap. 1. & 2._
+
+[300] _Mostel. A. 1. 2._ _Trinum. A. 2. 1. A. 2. 2._ _Enuch. A. 3. 3._
+_Hecyr. A. 3. 4._
+
+[301] _Trinum. A. 2. 1._
+
+[302] _A. 2. 2._
+
+[303] _Enuch. A. 3. 3._
+
+[304] _Hecyr. A. 3. 4._
+
+[305] _Stich A. 1. 1._
+
+[306] _p. 3._
+
+[307] _Stich. A. 1. 2._
+
+[308] _p. 60._
+
+[309] _Ibid._
+
+[310] _De Art. Poet._
+
+[311] _Ibid._
+
+[312] _[......] Schol._
+
+[313] _Libr. de Poet. cap. 5._
+
+[314] _Psyche._
+
+[315] _Ibid._
+
+[316] _Pref. Mock. Astrol._
+
+[317] _Ibid._
+
+[318] _Ibid._
+
+[319] _Essay of Dramatick Poetry. p. 28._
+
+[320] _The London Prodigall._
+
+[321] _Ibid._
+
+[322] _Ibid._
+
+[323] _Ibid._
+
+[324] _Rapin Reflect. &c. p. 10._
+
+[325] _Libr. 4. de Morib. cap. 14._
+
+[326] _De Mor. Lib. 10, cap. 2._
+
+[327] _Institut. Lib. 6; c. 3._
+
+[328] _p. 32._
+
+[329] _p. 52._
+
+[330] _Spanish Fryar. p. 36._
+
+[331] _p. 70._
+
+[332] _p. 61._
+
+[333] _Enuch._
+
+[334] _King Arth. p. 2._
+
+[335] _Love Trium. p. 26._
+
+[336] _p. 47._
+
+[337] _Oedip. p. 3._
+
+[338] _Old Batch. p. 41._
+
+[339] _p. 35._
+
+[340] _p. 22._
+
+[341] _Don. Sebast. p. 5._
+
+[342] _Double Dealer. Person. Dram._ _Relapse._ _Provok'd Wife._ _p. 4. p.
+2._
+
+[343] _Relapse._
+
+[344] _p. 4._
+
+[345] _p. 2._
+
+[346] _Don Sebast. p. 16._
+
+[347] _p. 17._
+
+[348] _Don. Quix. part. 2. p. 37._
+
+[349] _Relapse. p. 84._
+
+[350] _p. 24._
+
+[351] _L'Ombre de Moliere_
+
+[352] _Essay Dram. poet. p. 5._
+
+[353] _Amphit. p. 1, 2, 3, 8, 9._
+
+[354] _p. 8. 17._
+
+[355] _p. 18._
+
+[356] _19._
+
+[357] _Eunuch._
+
+[358] _Euseb. præpar. Evang._
+
+[359] _Ep. Ded._
+
+[360] _p. 1._
+
+[361] _p. 3, 16, etc._
+
+[362] _p. 1._
+
+[363] _Pref._
+
+[364] _p. 1._
+
+[365] _19._
+
+[366] _Troil. and Cressid._
+
+[367] _The Hist. of Sr. John Old Castle._
+
+[368] _King Arthur._
+
+[369] _Ep. Ded._
+
+[370] _p. 6._
+
+[371] _Ep. Ded. Don Sebast._
+
+[372] _Ded. King Arthur._
+
+[373] _Sebast. K. Arth._
+
+[374] _Ibid._
+
+[375] _Part 1st. p. 20._
+
+[376] _p. 20._
+
+[377] _p. 37._
+
+[378] _p. 13._
+
+[379] _Part. 1. p. 13._
+
+[380] _Person. Dram._
+
+[381] _p. 51._
+
+[382] _p. 3._
+
+[383] _p. 7._
+
+[384] _p. 10._
+
+[385] _p. 41._
+
+[386] _p. 47._
+
+[387] _Part. 1st. p. 7, 8. pt. 2d. p. 57._
+
+[388] _pt. 2d. p. 60;_
+
+[389] _pt. 1st. p. 38. pt. 2d. p. 14._
+
+[390] _pt. 1st. p. 7, 8. pt. 2d. p. 52. pt. 2d. p. 36, 49. pt. 2d. p. 37.
+44._
+
+[391] _Pref. pt. 3d._
+
+[392] _Ibid._
+
+[393] _Pref._
+
+[394] _Ibid._
+
+[395] _Person. Dram._
+
+[396] _pt. 2d. p. 31._
+
+[397] _p. 51._
+
+[398] _Pref. pt. 1st._
+
+[399] _Ibid._
+
+[400] _pt. 3d._
+
+[401] _p. 53._
+
+[402] _Reflect, &c. p. 131._
+
+[403] _Relapse. p. 19_
+
+[404] _Reflect._ _p. 133._
+
+[405] p. 27.
+
+[406] _p. 79._
+
+[407] _Ibid._
+
+[408] _p. 81._
+
+[409] _p. 83._
+
+[410] _p. 59._
+
+[411] _p. 11._
+
+[412] _p. 47._
+
+[413] _p. 51._
+
+[414] _p. 74._
+
+[415] _Reflect. p. 40._
+
+[416] _Tragedies of the last Age consider'd, &c. p. 113, 114._
+
+[417] _p. 59._
+
+[418] _p. 61._
+
+[419] _p. 42._
+
+[420] _p. 43._
+
+[421] _p. 44._
+
+[422] _p. 64. At top._
+
+[423] _p. 85._
+
+[424] _p. 64._
+
+[425] _p. 94._
+
+[426] _p. 15._
+
+[427] _p. 99._
+
+[428] _Ibid._
+
+[429] _p. 100._
+
+[430] _Rapin Reflect, &c._
+
+[431] _Discourse des Trois Unitez. pt. 3d._
+
+[432] _p. 88._
+
+[433] _Pref._
+
+[434] _see Chap. 2d._
+
+[435] _Pref._
+
+[436] _An Academy in Lithuania, for the Education of Bears. Pere Auvill
+Voyage en Divers Etats, &c. p. 240._
+
+[437] _Plat. de Repub. Lib. 10. Euseb. Præpar. Evang._
+
+[438] _Cyropæd. p. 34_
+
+[439] _Polit. Lib. 7. c. p. 12._
+
+[440] _Polit. Lib. 8._
+
+[441] _Tusc. Quest. Lib. 4. De Leg. Lib. 1._
+
+[442] _Dec. 1. Lib. 7._
+
+[443] _Lib. 2. cap. 4._
+
+[444] _cap. 6._
+
+[445] _Natural Quest. Lib. 7. cap. 32._
+
+[446] _Epist. 7._
+
+[447] _Annal. Lib 14. cap. 14._
+
+[448] _De Mor. German. cap. 19_
+
+[449] _Symposiac. Lib. 7. De Audiend. Poet. p. 15. Ed. Par._
+
+[450] _Lib. 1._
+
+[451] _Remed. Amor._
+
+[452] _Lib. 2._
+
+[453] _Ep. Ded._
+
+[454] _Plut. De Glor. Atheniens._
+
+[455] _Plut. Lacon. Institut._
+
+[456] _Cic. de Repub. Lib. 4. cited by, St. Augustine. Libr. 2. de civ.
+dei. cap. 13._
+
+[457] _Lib. 2. cap. 29._
+
+[458] _Dec. 1. Libr. 7._
+
+[459] _Ab Histrionibus Pollui._
+
+[460] _XV. Cod. Theod. Tit. vii. p.375._
+
+[461] _in loco Honesto._
+
+[462] _turpe munus._
+
+[463] _L. 1. §. 6. de his qui notantur infamia. Gothofred. Ibid. p. 376._
+
+[464] _Rawlidge his Monster, lately found out, &c. p. 2, 3, 4._
+
+[465] _Gazett Roterdam: Dec. 20. Paris._
+
+[466] _French Amsterdam Harlem Gazetts. Paris, May. 17th. 1697._
+
+[467] _Trois lettres Pastorales De Monseigneur L'Eveque D'Arras &c. A Delf.
+1697._
+
+[468] _Ann. 305._ _Can. 67._
+
+[469] _Ann. 314. Can. 5._
+
+[470] _Ann. 452._
+
+[471] _Ann. 397. Can. 11._
+
+[472] _Secularia spectacula, which manifestly comprehends the Stage._
+
+[473] _Ann. 424. Can. 96_
+
+[474] _Concil. Cabilon. Ann. 813. Can. 9._
+
+[475] _Libr. 3. ad Autol._
+
+[476] _Spectacula._
+
+[477] _Chap. 38._
+
+[478] _Chap. 3._
+
+[479] _Ibid. Cap. 10._
+
+[480] _The Play-houses were dedicated to Bacchus._
+
+[481] _Ibid. cap. 15._
+
+[482] _Ibid. cap. 22._
+
+[483] _Ibid. cap. 23._
+
+[484] _Ibid. cap. 26._
+
+[485] _Ibid. cap. 27._
+
+[486] _Ibid. cap. 28._
+
+[487] _Ibid. cap. 29._
+
+[488] _By Exorcisms_
+
+[489] _Lib. 3. Pædag. Ann. 204. cap. 11._
+
+[490] _Ann. 206._
+
+[491] _Ad Eucrat._
+
+[492] _Lib. 6. cap. 20._
+
+[493] _Ibid. cap. 21._
+
+[494] _Ibid. cap. 22._
+
+[495] _In Psal. 119._
+
+[496] _Ep. 9. 12. Advers. Jovinian. Lib. 2. cap. 7._
+
+[497] _Chap. 20._
+
+[498] _cap. 33._
+
+[499] _Didac. &c. in D. Thom. p. 546._
+
+[500] _De Repub. L. 4._
+
+[501] _Cic. de Leg. L. 2._
+
+[502] _A Famous Musician_
+
+[503] _Vid. Corneille Cid, Cinna & Pompee._
+
+[504] _Moral Essays._
+
+[505] _2 Cor. 6. 14._
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of A Short View of the Immorality, and
+Profaneness of the English Stage, by Jeremy Collier
+
+*** END OF THE PROJECT GUTENBERG EBOOK 44645 ***
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