The Mirror of Taste, and Dramatic Censor | Page 5

far lost their temper as to discard in a great measure from their hearts the first of all christian attributes--charity. We hope, for the honour of christianity, that there are but few of the latter description. There are men however of a very different mould--men respectable for piety and for learning, who have suffered themselves to be betrayed into opinions hostile to the drama upon other grounds: these will even read plays, and profess to admire the poetry, the language, and the genius of the dramatic poet; but still make war upon scenic representations, considering them as stimulants to vice--as a kind of moral cantharides which serves to inflame the passions and break down the ramparts behind which religion and prudence entrench the human heart. Some there are again, who entertain scruples of a different kind, and turn from a play because it is a fiction; while there are others, and they are most worthy of argument, who think that theatres add more than their share to the aggregate mass of luxury, voluptuousness, and dissipation, which brings nations to vitious refinement, enervation and decay.
In all reasoning of this kind, authority goes a great way, and therefore before we proceed any further, we will enrol under the banners of our argument a few high personages, whose names on such an occasion are of weight to stand against the world, and enumerate some great nations who reverenced and systematically encouraged the drama. If it can be shown that some of the most exalted men that ever lived--men eminent for virtue, high in power and distinction, and illustrious for talents, in different countries and at different times, have countenanced the stage and even written for it; nay, that some of that description have themselves been actors, further argument may well be thought superfluous: yet we will not rest the matter there, but taking those along with us as authorities, go on and probe the error to which we allude, even to the very bone.
It might not be difficult to prove by inference from a multitude of facts scattered through the history of the world, that a passion for the dramatic art is inherent in the nature of man. How else should it happen that in every age and nation of the world, vestiges remain of something resembling theatrical amusements. It is asserted that the people of China full three thousand years ago had something of the kind and presented on a public stage, in spectacle, dialogue and action, living pictures of men and manners, for the suppression of vice, and the circulation of virtue and morality. Even the Gymnosophists, severe as they were, encouraged dramatic representation. The Bramins, whose austerity in religious and moral concerns almost surpasses belief, were in the constant habit of enforcing religious truths by dramatic fictions represented in public. The great and good PILPAY the fabulist, is said to have used that kind of exhibition as a medium for conveying political instruction to a despotic prince, his master, to whom he dared not to utter the dictates of truth, in any other garb. In the obscurity of those remote ages, the evidences of particular facts are too faintly discernible to be relied upon: All that can be assumed as certain, therefore, is that the elementary parts of the dramatic art had then been conceived and rudely practised. But the first regular play was produced in Greece, where the great Eschylus, whose works are handed down to us, flourished not only as a dramatist, but as an illustrious statesman and warrior.
Without dwelling on the many other examples afforded by Greece, we proceed to as high authority as can be found among men: we mean Roscius the Roman actor. That extraordinary man's name is immortalized by Cicero, who has in various parts of his works panegyrized him no less for his virtues than for his talents. Of him, that great orator, philosopher and moralist has recorded, that he was a being so perfect that any person who excelled in any art was usually called A ROSCIUS--that he knew better than any other man how to inculcate virtue, and that he was more pure in his private life than any man in Rome.
In the Roman catholic countries the priesthood shut out as far as they could from the people the instruction of the stage. For ages the fire of the HOLY inquisition kept works of genius of every kind in suppression all over the south of Europe. In France the monarch supported the stage against its enemies; but though he was able to support the actors in life, he had not power or influence sufficient to obtain for them consolation in death; the rights of the church and christian burial being refused to them by the clergy.
In England, where the clouds of