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genius.

"You see, in the place before you, the pater- I was willing also to be possessed of taste and nal inheritance of a poet; and to a man content with little, fully sufficient for his subsist- "As the poet's ideas were for the natural ence but a strong imagination and a long ac- wildness of the landscape, the button-maker's quaintance with the rich are dangerous foes to were for the more regular productions of art. contentment. Our poet, instead of sitting He conceived perhaps, that as it is a beauty in down to enjoy life, resolved to prepare for its a button to be of a regular pattern, so the same future enjoyment; and set about converting a regularity ought to obtain in a landscape. Be place of profit into a scene of pleasure. This this as it will, he employed the shears to some he at first supposed could be accomplished at a purpose; he clipped up the hedges, cut down small expense; and he was willing for a while the gloomy walks, made vistas upon the stables to stint his income, to have an opportunity of and hog-sties, and showed his friends that a displaying his taste. The improvement in this man of taste should always be doing. manner went forward; one beauty attained led "The next candidate for taste and genius him to wish for some other; but he still hoped was a captain of a ship, who bought the garden that every emendation would be the last. It because the former possessor could find nothing was now therefore found, that the improvement more to mend; but unfortunately he had taste exceeded the subsidy, that the place was grown too. His great passion lay in building, in maktoo large and too fine for the inhabitant. But ing Chinese temples, and cage-work summerthat pride which was once exhibited could not houses. As the place before had an appearance retire; the garden was made for the owner, and of retirement, and inspired meditation, he gave though it was become unfit for him, he could it a more peopled air; every turning presented not willingly resign it to another. Thus the a cottage, or ice-house, or a temple; the imfirst idea of its beauties contributing to the hap-provement was converted into a little city, and piness of his life was found unfaithful; so that, it only wanted inhabitants to give it the air of instead of looking within for satisfaction, he a village in the East Indies. began to think of having recourse to the praises of those who came to visit his improvement. "In consequence of this hope, which now took possession of his mind, the gardens were opened to the visits of every stranger; and the country flocked round to walk, to criticise, to admire, and to do mischief. He soon found, that the admirers of his taste left by no means such strong marks of their applause, as the envious did of their malignity. ́ ́All the windows of his temples, and the walls of his retreats, were impressed with the characters of profaneness, ignorance, and obscenity; his hedges were broken, his statues and urns defaced, and his lawns worn bare. It was now therefore necessary to shut up the gardens once more, and to deprive the public of that happiness which had before ceased to be his own.

"In this situation the poet continued for a time in the character of a jealous lover, fond of the beauty he keeps, but unable to supply the extravagance of every demand.

The gar

den by this time was completely grown and finished; the marks of art were covered up by the luxuriance of nature; the winding walks were grown dark; the brook assumed a natural sylvage; and the rocks were covered with moss. Nothing now remained but to enjoy the beauties of the place, when the poor poet died, and his garden was obliged to be sold for the benefit of those who had contributed to its embellishment.

"The beauties of the place had now for some time been celebrated as well in prose as in verse: and all men of taste wished for so envied a spot, where every turn was marked with the poet's pencil, and every walk awakened genius and meditation. The first purchaser was one Mr Truepenny, a button-maker, who was possessed of three thousand pounds, and

“In this manner, in less than ten years, the improvement has gone through the hands of as many proprietors, who were all willing to have taste, and to show their taste too. As the place had received its best finishing from the hand of the first possessor, so every innovator only lent a hand to do mischief. Those parts which were obscure, have been enlightened; those walks which led naturally, have been twisted into serpentine windings. The colour of the flowers of the field is not more various than the variety of tastes that have been employed here, and all in direct contradiction to the original aim of the first improver. Could the original possessor but revive, with what a sorrowful heart would he look upon his favourite spot again! He would scarcely recollect a Dryad or a Wood-nymph of his former acquaintance, and might perhaps find himself as much a stranger in his own plantation as in the deserts of Siberia.”

ESSAY XXII.

THE theatre, like all other amusements, has its fashions and its prejudices; and when satiated with its excellence, mankind begin to mistake change for improvement. For some years tragedy was the reigning entertainment; but of late it has entirely given way to comedy, and our best efforts are now exerted in these lighter kinds of composition. The pompous train, the swelling phrase, and the unnatural rant, are displaced for that natural portrait of human folly and frailty, of which all are judges, because all have sat for the picture.

But as in describing nature it is presented with a double face, either of mirth or sadness,

Yet notwithstanding this weight of authority, and the universal practice of former ages, a new species of dramatic composition has been

our modern writers find themselves at a loss which chiefly to copy from; and it is now debated, whether the exhibition of human distress is likely to afford the mind more entertain-introduced under the name of sentimental coment than that of human absurdity? medy, in which the virtues of private life are exhibited, rather than the vices exposed; and the distresses rather than the faults of mankind make our interest in the piece. These comedies have had of late great success, per haps from their novelty, and also from their flattering every man in his favourite foible. In these plays almost all the characters are good, and exceedingly generous; they are lavish enough of their tin money on the stage; and though they want humour, have abundance of sentiment and feeling. If they happen to have faults or foibles, the spectator is taught, not only to pardon, but to applaud them, in consideration of the goodness of their hearts; so that folly, instead of being ridiculed, is commended, and the comedy aims at touching our passions without the power of being truly pathetic. In this manner we are likely to lose one great source of entertainment on the stage; for while the comic poet is invading the province of the tragic muse, he leaves her lovely sister quite neglected. Of this, however, he is no way solicitous, as he measures his fame by his profits.

Comedy is defined by Aristotle to be a pic ture of the frailties of the lower part of mankind, to distinguish it from tragedy, which is an exhibition of the misfortunes of the great. When comedy therefore ascends to produce the characters of princes or generals upon the stage, it is out of its walk, since low life and middle life are entirely its object. The principal question therefore is, whether in describing low or middle life, an exhibition of its follies be not preferable to a detail of its calamities? Or, in other words, which deserves the preference-the weeping sentimental comedy so much in fashion at present, or the laughing and even low comedy, which seems to have been last exhibited by Vanbrugh and Cibber? If we apply to authorities, all the great masters in the dramatic art have but one opinion. Their rule is, that as tragedy displays the calamities of the great, so comedy should excite our laughter by ridiculously exhibiting the follies of the lower part of mankind. Boileau, one of the best modern critics, asserts, that comedy will not admit of tragic distress.

Le comique, ennemi des soupirs et des pleurs,
N'admet point dans ses vers de tragiques douleurs.

Nor is this rule without the strongest foundation in nature, as the distresses of the mean by no means affect us so strong as the calamities of the great. When tragedy exhibits to us some great man fallen from his height, and struggling with want and adversity, we feel his situation in the same manner as we suppose he himself must feel, and our pity is increased in proportion to the height from which he fell. On the contrary, we do not so strongly sympathize with one born in humbler circumstances, and encountering accidental distress; so that while we melt for Belisarius, we scarcely give nalfpence to the beggar who accosts us in the street. The one has our pity; the other our contempt. Distress, therefore, is the proper object of tragedy, since the great excite our pity by their fall; but not equally so of comedy, since the actors employed in it are originally so mean, that they sink but little by their fall.

Since the first origin of the stage, tragedy and comedy have run in distinct channels, and never till of late encroached upon the provinces of each other. Terence, who seems to have made the nearest approaches, always judiciously stops short before he comes to the downright pathetic; and yet he is even reproached by Cæsar for wanting the vis comica. All the other comic writers of antiquity aim only at rendering folly or vice ridiculous, but never exalt their characters into buskined pomp, or make what Voltaire humorously calls a tradesman's tragedy.

1773.

But it will be said, that the theatre is formed to amuse mankind, and that it matters little, if this end be answered, by what means it is obtained. If mankind find delight in weeping at comedy, it would be cruel to abridge them in that or any other innocent pleasure. If those pieces are denied the name of comedies, yet call them by any other name, and if they are delightful, they are good. Their success, it will be said, is a mark of their merit, and it is only abridging our happiness to deny us an inlet to amusement.

These objections, however, are rather specious than solid. It is true, that amusement is a great object of the theatre, and it will be allowed that these sentimental pieces do often amuse us; but the question is, whether the true comedy would not amuse us more? The question is, whether a character supported throughout a piece, with its ridicule still attending, would not give us more delight than this species of bastard tragedy, which only is applauded be

cause it is new?

A friend of mine, who was sitting unmoved at one of the sentimental pieces, was asked how he could be so indifferent?" Why, truly," says be, "as the hero is but a tradesman, it is indifferent to me whether he be turned out of his counting-house or Fish-street hill, since he will still have enough left to open shop in St Giles's.

The other objection is as ill-grounded; for though we should give these pieces another name, it will not mend their efficacy. It will continue a kind of mulish production, with all the defects of its opposite parents, and marked with sterility. If we are permitted to make comedy weep, we have an equal right to make tragedy laugh, and to set down in blank verse

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the jests and repartees of all the attendants in I was conducted with great ceremony from the a funeral procession. table to the bed; and I do not find that it any But there is one argument in favour of sen-ways diminished my happiness with my hustimental comedy, which will keep it on the band, while, poor man! he continued with me. stage, in spite of all that can be said against it. For my part, I am entirely for doing things in It is of all others the most easily written. the old family way; I hate your new fashioned, Those abilities that can hammer out a novel, manners, and never loved an outlandish marare fully sufficient for the production of senti-riage in my life. mental comedy. It is only sufficient to raise the characters a little; to deck out the hero with a ribbon, or give the heroine a title ; then to put an insipid dialogue, without character or humour, into their mouths, give them mighty good hearts, very fine clothes, furnish a new set of scenes, make a pathetic scene or two, with a sprinkling of tender melancholy conversation through the whole, and there is no doubt but all the ladies will cry, and all the gentlemen applaud.

Humour at present seems to be departing from the stage, and it will soon happen that our comic players will have nothing left for it but a fine coat and a song. It depends upon the audience whether they will actually drive | those poor merry creatures from the stage, or sit at a play as gloomy as at the tabernacle. It is not easy to recover an art when once lost; and it will be but a just punishment, that when, by our being too fastidious, we have banished humour from the stage, we should ourselves be deprived of the art of laughing.

ESSAY XXIII.

As I see you are fond of gallantry, and seem willing to set young people together as soon as you can, I cannot help lending my assistance to your endeavours, as I am greatly concerned in the attempt. You must know, Sir, that I am landlady of one of the most noted inns on the road to Scotland, and have seldom less than eight or ten couples a-week, who go down rapturous lovers, and return man and wife.

If there be in this world an agreeable situa. tion, it must be that in which a young couple find themselves, when just let loose from confinement, and whirling off to the land of promise. When the post-chaise is driving off, and the blinds are drawn up, sure nothing can equal it. And yet, I do not know how, what with the fears of being pursued, or the wishes of greater happiness, not one of my customers but seems gloomy and out of temper. The gentlemen are all sullen, and the ladies discontented.

But if it be so going down, how is it with them coming back? Having been for a fortnight together, they are then mighty good company to be sure. It is then the young lady's indiscretion stares her in the face, and the gentleman himself finds that much is to be done before the money comes in.

For my own part, Sir, I was married in the usual way; all my friends were at the wedding.

As I have had numbers call at my house, you may be sure I was not idle in inquiring who they were, and how they did in the world after they left me. I cannot say that I ever heard much good come of them; and of a history of twenty-five that I noted down in my ledger, I do not know a single couple that would not have been full as happy if they had gone the plain way to work, and asked the consent of their parents. To convince you of it, I will mention the names of a few, and refer the rest to some fitter opportunity.

Imprimis, Miss Jenny Hastings went down to Scotland with a tailor, who, to be sure, for a tailor was a very agreeable sort of a man. But I do not know how, he did not take proper measure of the young lady's disposition; they quarrelled at my house on their return; so she left him for a cornet of dragoons, and he went back to his shop-board.

Miss Rachael Runfort went off with a grenadier. They spent all their money going down; so that he carried her down in a postchaise, and coming back, she helped to carry his knapsack.

Miss Racket went down with her lover in their own phaeton; but upon their return, being very fond of driving, she would be every now and then for holding the whip. This bred a dispute; and before they were a fortnight together, she felt that he could exercise the whip on somebody else besides the horses.

Miss Meekly, though all compliance to the will of her lover, could never reconcile him to the change of his situation. It seems he married her, supposing she had a large fortune; but being deceived in their expectations, they parted; and they now keep separate garrets in Rosemary-lane.

The next couple of whom I have any account, actually lived together in great harmony and uncloying kindness for no less than a month; but the lady, who was a little in years, having parted with her fortune to her dearest life, he left her to make love to that better part of her which he valued more.

The next pair consisted of an Irish fortunehunter, and one of the prettiest modestest ladies that ever my eyes beheld. As he was a welllooking gentleman all drest in lace, and as she seemed very fond of him, I thought they were blest for life. Yet I was quickly mistaken. The lady was no better than a common woman of the town, and he was no better than a sharper; so they agreed upon a mutual divorce: he now dresses at the York Ball, and she is in keeping by the member for our borough in parli

In this manner we see that all those marriages, in which there is interest on one side, and disobedience on the other, are not likely to promise a long harvest of delights. If our fortune-hunting gentlemen would but speak out, the young lady, instead of a lover, would often find a sneaking rogue, that only wanted the lady's purse, and not her heart. For my own part, I never saw any thing but design and falsehood in every one of them; and my blood has boiled in my veins, when I saw a young fellow of twenty kneeling at the feet of a twenty thousand pounder, professing his passion, while he was taking aim at her money. I do not deny but there may be love in a Scotch marriage, but it is generally all on one side.

Of all the sincere admirers I ever knew, a man of my acquaintance, who, however, did not run away with his mistress to Scotland, was the most so. An old exciseman of our town, who, as you may guess, was not very rich, had a daughter, who, as you shall see, was not very handsome. It was the opinion of every body that this young woman would not soon be married, as she wanted two main articles, beauty and fortune. But for all this, a very well-looking man, that happened to be travelling those parts, came and asked the exciseman for his daughter in marriage. The exciseman, willing to deal openly by him, asked if he had seen the girl; "for," says he, "she is humpbacked."- Very well," cried the stranger," that will do for me."-" Ay," says the exciseman, "but my daughter is as brown as a berry."—" So much the better," cried the stranger; "such skins wear well."" But she is bandy-legged," says the exciseman." No matter," cries the other; "her petticoats will hide that defect."-" But then she is very poor, and wants an eye."-" Your description delights me," cries the stranger; "I have been looking out for one of her make; for I keep an exhibition of wild beasts, and intend to show her off for a Chimpanzee."

ESSAY XXIV.

MANKIND have ever been prone to expatiate in the praise of human nature. The dignity of man is a subject that has always been the favourite theme of humanity: they have declaimed with that ostentation which usually accompanies such as are sure of having a partial audience; they have obtained victories, because there were none to oppose. Yet from all I have ever read or seen, men appear more apt to err by having too high, than by having too despicable, an opinion of their nature; and by attempting to exalt their original place in the creation, depress their real value in society.

The most ignorant nations have always been found to think most highly of themselves. The Deity has ever been thought peculiarly concerned in their glory and preservation; to

have fought their battles, and inspired their teachers: their wizards are said to be familiar with heaven; and every hero has a guard of angels as well as men to attend him. When, the Portuguese first came among the wretched inhabitants of the coast of Africa, these savage nations readily allowed the strangers more skill in navigation and war; yet still considered them at best but as useful servants, brought to their coast by their guardian serpent, to supply them with luxuries they could have lived without. Though they could grant the Portuguese more riches, they could never allow them to have such a king as their Tottimondelem, who wore a bracelet of shells round his neck, and whose legs were covered with ivory.

In this manner examine a savage in the history of his country and predecessors, you ever find his warriors able to conquer armies, and his sages acquainted with more than possible knowledge: human nature is to him an unknown country; he thinks it capable of great things, because he is ignorant of its boundaries; whatever can be conceived to be done, he allows to be possible, and whatever is possible, he conjectures must have been done. He never measures the actions and powers of others by what himself is able to perform, nor makes a proper estimate of the greatness of his fellows by bringing it to the standard of his own incapacity. He is satisfied to be one of a country where mighty things have been; and imagines the fancied power of others reflects a lustre on himself. Thus by degrees he loses the idea of his own insignificance in a confused notion of the extraordinary powers of humanity, and is willing to grant extraordinary gifts to every pretender, because unacquainted with their claims.

This is the reason why demi-gods and heroes have ever been erected in times or countries of ignorance and barbarity: they addressed a people who had high opinions of human nature, because they were ignorant how far it could extend; they addressed a people who were willing to allow that men should be gods, because they were yet imperfectly acquainted with God and with man. These impostors knew, that all men are naturally fond of seeing something very great made from the little materials of humanity; that ignorant nations are not more proud of building a tower to reach heaven, or a pyramid to last for ages, than of raising up a demi-god of their own country and creation. The same pride that erects a colossus or pyramid, instals a god or a hero: but though the adoring savage can raise his colossus to the clouds, he can exalt the hero not one inch above the standard of humanity: incapable, therefore, of exalting the idol, he debases himself, and falls prostrate before him.

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When man has thus acquired an erroneous idea of the dignity of his species, he and t gods become perfectly intimate; men are but angels, angels are but men; nay, but servants that stand in waiting to execute

human commands. The Persians, for instance, thus address their prophet Hali: "I salute thee, glorious Creator, of whom the sun is but the shadow. Masterpiece of the Lord of human creatures, Great Star of Justice and Religion. The sea is not rich and liberal, but by the gifts of thy munificent hands. The angel treasurer of heaven reaps his harvest in the fertile gardens of the purity of thy nature. The primum mobile would never dart the ball of the sun through the trunk of heaven, were it not to serve the morning out of the extreme love she has for thee. The angel Gabriel, messenger of truth, every day kisses the groundsel of thy gate. Were there a place more exalted than the most high throne of God, I would affirm it to be thy place, O master of the faithful! Gabriel, with all his art and knowledge, is but a mere scholar to thee." Thus, my friend, men think proper to treat angels: but if indeed there be such an order of beings, with what a degree of satirical contempt must they listen to the songs of little mortals thus flattering each other! thus to see creatures, wiser indeed than the monkey, and more active than the oyster, claiming to themselves a mastery of heaven! minims, the tenants of an atom, thus arrogating a partnership in the creation of universal nature! surely heaven is kind that launches no

thunder at those guilty heads; but it is kind, and regards their follies with pity, nor will destroy creatures that it loved into being. But whatever success this practice of making demi-gods might have been attended with in barbarous nations, I do not know that any man became a god in a country where the inhabitants were refined. Such countries generally have too close an inspection into human weakness, to think it invested with celestial power. They sometimes indeed admit the gods of strangers or of their ancestors, who had their existence in times of obscurity; their weakness being forgotten, while nothing but their power and their miracles were remembered. The Chinese, for instance, never had a god of their own country; the idols which the vulgar worship at this day, were brought from the barbarous nations around them. The Roman emperors, who pretended to divinity, were generally taught by a poniard that they were mortal; and Alexander, though he passed among barbarous countries for a real god, could never persuade his polite country.nen into a similitude of thinking. The Lacedæmonians shrewdly complied with his commands by the following sarcastic edict:

Εν Αλέξανδρος βουλεται είναι Θεός, Θως εστω,

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