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ON THE ARTIFICIAL COMEDY OF THE LAST CENTURY.
THE artificial Comedy, or Comedy of manners, is quite extinct on our stage. Congreve and Farquhar show their heads once in seven years only, to be exploded and put down instantly. The times cannot bear them. Is it for a few wild speeches, an occasional license of dialogue? I think not altogether. The business of their dramatic characters will not stand the moral test. We screw everything up to that. Idle gallantry in a fiction, a dream, the passing pageant of an evening, startles us in the same way as the alarming indications of profligacy in a son or ward in real life should startle the parent or guardian. We have no such middle emotions as dramatic interests left. We see a stage libertine playing his loose pranks of two hours' duration, and of no after-consequence, with the severe eyes which inspect real vices with their bearings upon two worlds. We are spectators to a plot or intrigue (not reducible in life to the point of strict morality), and take it all for truth. We substitute a real for a dramatic person, and judge him accordingly. We try him in our courts, from which there is no appeal to the dramatis persona, his peers. We have been spoiled with-not sentimental comedy-but a tyrant far more pernicious to our pleasures which has succeeded to it, the exclusive and all-devouring drama of common life; where tho moral point is everything; where, instead of the fictitious half-believed personages of the stage (the phantoms of old comedy), we recognize ourselves, our brothers,
aunts, kinsfolk, allies, patrons, enemies the same as in life-with an interest in what is going on so hearty and substantial, that we cannot afford our moral judgment, in its deepest and most vital results, to compromise or slumber for a moment. What is there transacting, by no modification is made to affect us in any other manner than the same events or characters would do in our relationships of life. We carry our fireside concerns to the theatre with us. We do not go thither, like our ancestors, to escape from the pressure of reality, so much as to confirm our experience of it; to make assurance double, and take a bond of fate. We must live our toilsome lives twice over, as it was the mournful privilege of Ulysses to descend twice to the shades. All that neutral ground of character, which stood between vice and virtue; or which in fact was indifferent to neither, where neither properly was called in question; that happy breathing-place from the burden of a perpetual moral questioning the sanctuary and quiet Alsatia of hunted casuistry is broken up and disfranchised, as injurious to the interests of society. The privileges of the place are taken away by law. We dare not dally with images, or names, of wrong. We bark like foolish dogs at shadows. We dread infection from the scenic representation of disorder, and fear a painted pustule. In our anxiety that our morality should not take cold, we wrap it up in a great blanket surtout of precaution against the breeze and sunshine.
I confess for myself that (with no great delinquencies to answer for) I am glad for a season to take an airing beyond the diocese of the strict conscience-not to live always in the precincts of the law-courts-but now and then, for a dream-while or so, to imagine a world with
no meddling restrictions—to get into recesses, whither the hunter cannot follow me:
I come back to my cage and my restraint the fresher and more healthy for it. I wear my shackles more contentedly for having respired the breath of an imaginary freedom. I do not know how it is with others, but I feel the better always for the perusal of ono of Congreye's nay, why should I not add even of Wycherley's comedies. I am the gayer at least for it; and I could never connect those sports of a witty fancy in any shape with any result to be drawn from them to imitation in real life. They are a world of themselves almost as much as fairy-land. Take one their characters, male or female (with few exceptions they are alike), and place it in a modern play, and my virtuous indignation shall rise against the profligate wretch as warmly as the Catos of the pit could desire; because in a modern play I am to judge of the right and the wrong. The standard of police is the measure of political justice. The atmosphere will blight it; it cannot live here. It has got into a moral world, where it has no business, from which it must needs fall headlong, as dizzy and incapable of making a stand as a Swedenborgian bad spirit that has wandered unawares into the sphere of one of his Good Men or Angels. But in its own world do we feel the creat. ure is so very bad? The Fainalls and the Mirabells, the Dorimants and the Lady Touchwoods, in their own sphere, do not offend my moral sense; in fact they do
not appeal to it at all. They seem engaged in their proper element. They break through no laws or conscientious restraints. They know of none. They have got out of Christendom into the land-what shall I call it?-of cuckoldry-the Utopia of gallantry, where pleasure is duty, and the manners perfect freedom. It is altogether a speculative scene of things, which has no reference whatever to the world that is. No good person can be justly offended as a spectator, because no good person suffers on the stage. Judged morally, every character in these plays-the few exceptions only are mistakes-is alike essentially vain and worthless. The great art of Congreve is especially shown in this, that he has entirely excluded from his scenes-some little generosities in the part of Angelica, perhaps, excepted -not only anything like a faultless character, but any pretensions to goodness or good feelings whatsoever. Whether he did this designedly or instinctively, the effect is as happy as the design (if design) was bold. I used to wonder at the strange power which his Way of the World in particular possesses of interesting you all along in the pursuits of characters for whom you absolutely care nothing-for you neither hate nor love his personages-and I think it is owing to this very indifference for any that you endure the whole. He has spread a privation of moral light, I will call it, rather than by the ugly name of palpable darkness, over his creations; and his shadows flit before you without distinction or preference. Had he introduced a good character, a single gush of moral feeling, a revulsion of the judgment to actual life and actual duties, the impertinent Goshen would have only lighted to the discovery of deformities, which now are none, because we think them none.
Translated into real life, the characters of his, and his friend Wycherley's dramas, are profligates and strumpets—the business of their brief existence the undivided pursuit of lawless gallantry. No other spring of action or possible motive of conduct is recognized; principles which, universally acted upon, must reduce this frame of things to a chaos. But we do them wrong in so translating them. No such effects are produced in their world. When we are among them we are among a chaotic people. We are not to judge them by our usages. No reverend institutions are insulted by their proceedings, for they have none among them. No peace of families is violated, for no family ties exist among them. No purity of the marriage-bed is stained, for none is supposed to have a being. No deep affections are disquieted, no holy wedlock bands are snapped asunder, for affection's depth and wedded faith are not of the growth of that soil. There is neither right nor wrong, gratitude or its opposite, claim or duty, paternity or sonship. Of what consequence is it to Virtue, or how is she at all concerned about it, whether Sir Simon or Dapperwit steal away Miss Martha, or who is the father of Lord Froth's or Sir Paul Pliant's children.
The whole is a passing pageant, where we should sit as unconcerned at the issues, for life or death, as at a battle of the frogs and mice. But, like Don Quixote, we take part against the puppets, and quite as impertinently. We dare not contemplate an Atlantis, a scheme, out of which our coxcombical moral sense is for a little transi. tory ease excluded. We have not the courage to imagine a state of things for which there is neither reward nor punishment. We cling to the painful necessities of shame and blame. We would indict our very dreams.