# A Short View of the Immorality and Profaneness of the English Stage/Chapter II

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,Gad for God. 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.
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 Paradiſep. 31.! This Gentleman to incourage Jacinta to a Complyance in Debauchery, tells her Heaven is all Eyes and no Tongue.p. 37. 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.p. 24. Here you have the Scripture burleſqu'd, and the Pulpit Admonition apply'd to Whoring.Hebr. 12. 34. 36. Afterwards Jacinta out of her great Breeding and Chriſtianity, ſwears by Alla, and Mahomet, and makes a Jeſt upon Hell. 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.55. 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.59.
​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. Orph. p. 20.
Polydor when upon the attempt to debauch Monimia, puts up this ejaculation.
Bleſſed Heaven aſſiſt me but in this dear Hour: p. 31.
Thus the Stage worſhips the true God in Blaſphemy, as the Lindians did Hercules by Curſing and throwing ſtones.Lactan. 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.p. 19.——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.p. 28. 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.p. 31. 38. p. 39. p. 39. 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. Fondlewife ſtalks under the ſame ſhelter, and abuſes a plain Text of Scripture to an impudent Meaning. 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. 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.Id. 49. 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.Double Dealer. 34. 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 Providence36. 55.: And the ſame word is thrice repeated upon an odd occaſion. 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.p. 40. 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.Sebaſt. p. 9.
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.Id. p. 10.
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:p. 47.
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.Id. p. 83. Exod. 12, 13. 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.Ibid. 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.Ibid. 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;Ded. p. 51. 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.Love Triumph. p. 3.
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.Id. p. 11. 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.Id. p. 11. 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.p. 34.
​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.58.
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;p. 62. 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.1ſt. Eliz. cap. 2.
Sancho upon reading a Letter which he did not like, cries Damn it, it muſt be all Orthodox.p. 63. 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.p. 72. ​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.Love for Love. p. 42. 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.26. 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,p. 27. 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.p. 47. 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!Vid. Perſon. Dram. 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.p. 80.
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.p. 91. 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.p. 92. 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.Prov. Wife p. 38. 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.Id. p. 77.
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 mannerRelapſe. p. 32, 33.: 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!p. 44, 45. Vid. Infra. By the way we may obſerve, that this young Faſhion is the Poets Favorite. 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——p. 51.
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:p. 96, 97. 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.Ibid.
​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!p.91. 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?Don. Sebaſtian. p. 51. 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.Double Dealer. p. 19. p. 17. p. 44. In Love Triumphant, Carlos is by the Conſtitution of the Play a Chriſtian; 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. 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.Double Dealer. p. 18. Gen. 2. St. Math. 9. This Jeſt is made upon a Text in Geneſis, 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.Love, &c. p. 59, 61. 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.Provok'd Wife. p. 3. 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.p. 4.
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.p. 65. 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.Relapſe. p. 19. 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,p. 96. 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.Eccles. 8. 11.
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;Gal. 6. 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.Eunuch. Heauton. A. 5. 1. Adelp. A. 5. 7. Chremes bids his Wife not tire the Gods with Thanks: And Æſchinus is quite ſick of the Religious part of the Weding. 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.Lyconides. Aulular. A. 2. 4. Palæſtra. Rud. A. 1. 3. Dinarchus. Trucul. A. 2. 4. 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.Mil. Glor. 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.Pſeud. A. 1. 3.
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.Prom. vinct. 57. 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.p. 92. 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.p. 101. 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.Περσ. 161. 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.164.
Ajax's Diſtraction is repreſented as judicial in Sophocles. 'Twas inflicted for his Pride and Atheiſm.Ajax. Flagell. '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,
Το τ' ἀντιφωνεὶ δεινὸν ἀρρητον τ' ἔπος,
'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:Oedip. Tyran. p. 187. 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,p. 188. 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.Antig. p. 256. 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.Trach. p. [......]. 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.Trach. p. 375. 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.Trach. p. 340.
——Τοῦ λόγου δ' ὀυ χρὴ Φθόνον Γόναι προσεῖναι Ζεὺς ὅτου πράκτωρ φανῆ.
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.Cleom. p. 54. 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.Id. p. 55. 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.p. 54.
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.De Art. Poet.
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 Κακὸι, and Libells their Adminiſtration.Philoct. 402. 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,419. 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.p. 431.
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.Act. 2. p. 295. Polyphemus bluſters Atheiſtically, and pretends to be as great as Jupiter: But then his Eye is burnt out in the fifth Act. 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.Agam. Act. 3. 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.