Critical and Historical Essays. Volume 3. Томас Бабингтон Маколей

had only reflected on events which they had themselves witnessed and in which they had themselves borne a great part, they would have seen what was likely to be the result of their enterprise. They had lived under a government which, during a long course of years, did all that could be done, by lavish bounty and by rigorous punishment, to enforce conformity to the doctrine and discipline of the Church of England. No person suspected of hostility to that church had the smallest chance of obtaining favor at the court of Charles. Avowed dissent was punished by imprisonment, by ignominious exposure, by cruel mutilations, and by ruinous fines. And the event had been that the Church had fallen, and had, in its fall, dragged down with it a monarchy which had stood six hundred years. The Puritan might have learned, if from nothing else, yet from his own recent victory, that governments which attempt things beyond their reach are likely not merely to fail, but to produce an effect directly the opposite of that which they contemplate as desirable.

      All this was overlooked. The saints were to inherit the earth. The theatres were closed. The fine arts were placed under absurd restraints. Vices which had never before been even misdemeanors were made capital felonies. It was solemnly resolved by Parliament "that no person shall be employed but such as the House shall be satisfied of his real godliness." The pious assembly had a Bible lying on the table for reference. If they had consulted it they might have learned that the wheat and the tares grow together inseparably, and must either be spared together or rooted up together. To know whether a man was really godly was impossible. But it was easy to know whether he had a plain dress, lank hair, no starch in his linen, no gay furniture in his house; whether he talked through his nose, and showed the whites of his eyes; whether he named his children Assurance, Tribulation, and Maher-shalal-hash-baz; whether he avoided Spring Garden when in town, and abstained from hunting and hawking when in the country; whether he expounded hard scriptures to his troop of dragoons, and talked in a committee of ways and means about seeking the Lord. These were tests which could easily be applied. The misfortune was that they were tests which proved nothing. Such as they were, they were employed by the dominant party. And the consequence was that a crowd of impostors, in every walk of life, began to mimic and to caricature what were then regarded as the outward signs of sanctity. The nation was not duped. The restraints of that gloomy time were such as would have been impatiently borne, if imposed by men who were universally believed to be saints. Those restraints became altogether insupportable when they were known to be kept up for the profit of hypocrites. It is quite certain that, even if the royal family had never returned, even if Richard Cromwell or Henry Cromwell had been at the head of the administration, there would have been a great relaxation of manners. Before the Restoration many signs indicated that a period of license was at hand. The Restoration crushed for a time the Puritan party, and placed supreme power in the hands of a libertine. The political counter-revolution assisted the moral counter-revolution, and was in turn assisted by it. A period of wild and desperate dissoluteness followed. Even in remote manor-houses and hamlets the change was in some degree felt; but in London the outbreak of debauchery was appalling; and in London the places most deeply infected were the Palace, the quarters inhabited by the aristocracy, and the Inns of Court. It was on the support of these parts of the town that the playhouses depended. The character of the drama became conformed to the character of its patrons. The comic poet was the mouthpiece of the most deeply corrupted part of a corrupted society. And in the plays before us we find, distilled and condensed, the essential spirit of the fashionable world during the anti-Puritan reaction.

      The Puritan had affected formality; the comic poet laughed at decorum. The Puritan had frowned at innocent diversions; the comic poet took under his patronage the most flagitious excesses. The Puritan had canted; the comic poet blasphemed. The Puritan had made an affair of gallantry felony without benefit of clergy; the comic poet represented it as an honorable distinction. The Puritan spoke with disdain of the low standard of popular morality; his life was regulated by a far more rigid code; his virtue was sustained by motives unknown to men of the world. Unhappily it had been amply proved in many cases, and might well be suspected in many more, that these high pretensions were unfounded. Accordingly, the fashionable circles, and the comic poets who were the spokesmen of those circles, took up the notion that all professions of piety and integrity were to be construed by the rule of contrary; that it might well be doubted whether there was such a thing as virtue in the world; but that, at all events, a person who affected to be better than his neighbors was sure to be a knave.

      In the old drama there had been much that was reprehensible. But whoever compares even the least decorous plays of Fletcher with those contained in the volume before us will see how much the profligacy which follows a period of overstrained austerity goes beyond the profligacy which precedes such a period. The nation resembled the demoniac in the New Testament. The Puritans boasted that the unclean spirit was cast out. The house was empty, swept, and garnished; and for a time the expelled tenant wandered through dry places seeking rest and finding none. But the force of the exorcism was spent. The fiend returned to his abode; and returned not alone. He took to him seven other spirits more wicked than himself. They entered in, and dwelt together: and the second possession was worse than the first.

      We will now, as far as our limits will permit, pass in review the writers to whom Mr. Leigh Hunt has introduced us. Of the four, Wycherley stands, we think, last in literary merit, but first in order of time, and first, beyond all doubt, in immorality.

      William Wycherley was born in 1640. He was the son of a Shropshire gentleman of old family, and of what was then accounted a good estate. The property was estimated at six hundred a year, a fortune which, among the fortunes at that time, probably ranked as a fortune of two thousand a year would rank in our days.

      William was an infant when the Civil War broke out: and while he was still in his rudiments, a Presbyterian hierarchy and a republican government were established on the ruins of the ancient church and throne. Old Mr. Wycherley was attached to the royal cause, and was not disposed to entrust the education of his heir to the solemn Puritans who now ruled the universities and public schools. Accordingly the young gentleman was sent at fifteen to France. He resided some time in the neighborhood of the Duke of Montausier, chief of one of the noblest families of Touraine. The Duke's wife, a daughter of the house of Rambouillet, was a finished specimen of those talents and accomplishments for which her race was celebrated. The young foreigner was introduced to the splendid circle which surrounded the duchess, and there he appears to have learned some good and some evil. In a few years he returned to his country a fine gentleman and a Papist. His conversion, it may safely be affirmed, was the effect, not of any strong impression on his understanding or feelings, but partly of intercourse with an agreeable society in which the Church of Rome was the fashion, and partly of that aversion to Calvinistic austerities which was then almost universal among young Englishmen of parts and spirit, and which, at one time, seemed likely to make one half of them Catholics and the other half Atheists.

      But the Restoration came. The universities were again in loyal hands; and there was reason to hope that there would be again a national church fit for a gentleman. Wycherley became a member of Queen's College, Oxford, and abjured the errors of the Church of Rome. The somewhat equivocal glory of turning, for a short time, a good-for-nothing Papist into a good-for-nothing Protestant is ascribed to Bishop Barlow.

      Wycherley left Oxford without taking a degree, and entered at the Temple, where he lived gayly for some years, observing the humors of the town, enjoying its pleasures, and picking up just as much law as was necessary to make the character of a pettifogging attorney or of a litigious client entertaining in a comedy.

      From an early age he had been in the habit of amusing himself by writing. Some wretched lines of his on the Restoration are still extant. Had he devoted himself to the making of verses, he would have been nearly as far below Tate and Blackmore as Tate and Blackmore are below Dryden. His only chance for renown would have been that he might have occupied a niche in a satire, between Flecknoe and Settle. There was, however, another kind of composition in which his talents and acquirements qualified him to succeed; and to that he judiciously betook himself.

      In his old age he used to say that he wrote Love in a Wood at nineteen, the Gentleman Dancing-Master at twenty-one, the Plain Dealer at twenty-five, and the Country Wife at one or two and thirty. We are incredulous, we own, as to the truth of this story. Nothing that we know of Wycherley leads us to think him incapable of sacrificing truth to vanity. And his memory