A short view of the immorality, and profaneness of the English stage together with the sense of antiquity upon this argument / by Jeremy Collier ...

CHAP. II. The Profaness of the Stage. (Book 2)

AN other Instance of the Disorders of the Stage is their Profaness: This Charge may come under these two par∣ticulars.

• 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 Disea∣ses, 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 Pal∣troons; by Gentlemen, and Clowns: Love, and Quarrels, Success, and Disappoint∣ment, Temper, and Passion, must be var∣nish'd, and set off with Oaths. At some times, and with some Poets Swearing is no ordinary Relief. It stands up in the room of Sense, gives Spirit to a flat Ex∣pression, and makes a Period Musical and Round. In short, 'tis almost all the Rheto∣rick,

and Reason some People are Masters of: The manner of performance is diffe∣rent. Some times they mince the matter; change the Letter, and keep the Sense, as if they had a mind to steal * 1.1 a Swearing, and break the Commande∣ment without Sin. At another time the Oaths are clipt, but not so much with∣in the Ring, but that the Image and Superscription are visible. These expe∣dients, 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 Batche∣lour, 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 Per∣sons that Swear, and even those are re∣prov'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 con∣tempt, 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 Shar∣pers. There's no Rencounters, no starts of Passion, no suddain Accidents to discom∣pose them. They swear in Solitude and cool Blood, under Thought and Delibe∣ration, 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.

FOR the preventing and avoiding of the great abuse of the holy Name of God, in Stage Plays, Enterludes &c. Be it enacted by out vereign Lord &c. That if at any time, or times,

after the End of this present Session of Parli∣ament; any Person or Persons do, or shall, in any Stage Play, Enterlude, Shew &c. Ieastingly or Profanly, speak or use the Holy Name of God, or of Christ Jesus, or of the Holy Ghost, or of the Trinity, which are not to be spoken, but with Fear and Reverence; shall forfeit for every such offence, by him or them committed, ten pounds: The one Mosty thereof to the King's Majesty, his heirs; and Successors, the other Mosty there∣of to him, or them, that will sue for the same in any Court of Record at Westminster, wherein no essoin, protection, or wager of Law shall be allow'd.

By this Act not only direct Swearing, but all vain Invocation of the Name of God is forbidden. This Statute well ex∣ecuted would mend the Poets, or sweep the Box: And the Stage must either re∣form, or not thrive upon Profaness.

3dly Swearing in the Playhouse is an ungentlemanly, as well as an unchristian Practice. The Ladies make a considera∣ble 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 tempestiuous sort of Conver∣sation; Generally the effects of Passion, and spoken with Noise, and Heat. Swear∣ing looks like the beginning of a Quar∣rel, 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 Sol∣diers 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 Rea∣der 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, Si∣ster—will you pray? what injury have I ever done you that you pray in my Company?

Wildblood Swears by Mahomet, rallies smut∣tily upon the other World, and gives the preference to the Turkish Paradise! This * 1.2 Gentleman to incourage Jacinta to a Com∣plyance in Debauchery, tells her Heaven * 1.3 is all Eyes and no Tongue. 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 Reve∣rence, methinks there's something of Godli∣ness * 1.4 in't. Here you have the Scripture burlesqu'd, and the Pulpit Admonition ap∣ply'd * 1.5 to Whoring. Afterwards Jacinta out of her great Breeding and Christia∣nity, swears by Alla, and Mahomet, and * 1.6 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. Sir upon the * 1.7 Faith of a Sinner you have had my last Lie already. I have not one more to do me Cre∣dit, 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 con∣clude he has got cold by being too long out of the Fire. * 1.8

The Orphan lays the Scene in Christen∣dom, and takes the same care of Religion. Castalio Complements his Mistress to Adoration.

No Tongue my Pleasure and my Pain can tell: * 1.9 'Tis Heaven to have thee, and without thee Hell.

Polydor when upon the attempt to de∣bauch Monimia puts up this ejaculation.

Blessed Heaven assist me but in this dear Hour: * 1.10

Thus the Stage worships the true God in Blasphemy, as the Lindians did Hercules by Cursing and throwing stones. This * 1.11 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 Bel∣mour, could you be content to go to Heaven?

Bell. Hum, not immediatly in my Con∣scence, not heartily.—This is playing I * 1.12 take it with Edge-Tools. To go to Hea∣ven 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 on∣ly 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 * 1.13 his part; For thy iniquity will fall on his Head. I suppose this fit of Buffoonry and profa∣ness, was to settle the Conscience of young Beginners, and to make the Terrors of Religion insignificant. Bellmour desires Laetitia to give him leave to swear by her Eyes and her Lips: He kisses the Strumpet, and tells her, Eternity was in that Moment. * 1.14 Laetitia 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 un∣der * 1.15 the same shelter, and abuses a plain Text of Scripture to an impudent Meaning. * 1.16 A little before, Laetitia when her Intrigue with Bellmour was almost discover'd, sup∣ports her self with this Consideration. All my comfort lies in his impudence, and Hea∣ven be prais'd, he has a Considerable Portion. * 1.17 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 * 1.18 to Perform. 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 Ca∣techisme.

In the Double Dealer, Lady Plyant cries out Jesu and talks Smut in the same Sen∣tence. Sr. Paul Plyant whom the Poet * 1.19 dub'd a Fool when he made him a Knight, talks very Piously! Blessed be Providence, a Poor unworthy Sinner, I am mightily be∣holden * 1.20 to Providence: And the same word is thrice repeated upon an odd occasion. * 1.21 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. Upon this, Brisk re∣plies, * 1.22 If Jehu was a Hackney Coachman, I am answer'd—you may put that into the Marginal Notes tho', to prevent Criti∣cisms—only mark it with a small Aste∣risme and say,—Jehu was formerly a Hackney Coachman. This for a heavy Piece of Prosaness, 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 satis∣faction? * 1.23 No, it must be my own, I scorn a Proxy.

But Dorax was a Renegado, what then? He had renounc'd Christianity, but not Providence. Besides; such hideous Sen∣tences 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 Peoplean Atheistical Rant is as good as a Flourish of Trumpets. To proceed. An∣tonio 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 * 1.24 To Death or to Damnation.

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 Con∣science. The Poem warms and rises in the working: And the next Flight is ex∣treamly 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: * 1.25

Very Solemnly and Religiously express'd! Lucian and Celsus could not have ridicu∣led the Resurrection better! Certainly the Poet never expects to be there. Such a light Turn would have agreed much bet∣ter 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. Thus you have * 1.26 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 consider∣able as Moses; and the prevalence of a Tumult, as much a Miracle as the Delive∣rance out of Aegypt. We have heard this Au∣thor hitherto in his Characters, let us hear him now in his own Person. In his De∣dication of Aurenge Zebe he is so hardy as

to affirm that he who is too lightly recon∣ciled after high Provocation, may Recom∣mend 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 Chri∣stianity 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 Contra∣diction 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 Conditi∣on of forgiving others. Here is no ex∣ception 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 * 1.27 that forgives the second time is a Fool. This Lewd Proverb comes in for Authority,

and is a piece of very pertinent Blasphe∣my! Thus in some Peoples Logick one proof from Atheisin, is worth Ten from the New Testament. But here the Poet ar∣gues no better than he Believes. For most certainly, a Christian of all others is best qualifyed for Friendship. For He that loves his Neighbour as himself, and carries Be∣nevolence 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 Chri∣stian. 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. The * 1.28 meaning is, he suspects our Souls are no∣thing but Organiz'd Matter. Or in plain English, our Souls are nothing but our Bo∣dies. 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 Sin∣cerity 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 Friend∣ship 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 Fan∣cy, and push him upon a new set of Thoughts. Matter and Motion are the most Humorsom Capricious Things in Na∣ture; and withall, the most Arbitrary and uncontroll'd. And can Constancy proceed from Chance, Choice from Fate, and Vir∣tue 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 Impres∣sion. So that by these Principles, Friend∣ship 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 Wis∣dom! The same Author in his Dedicati∣on of Juvenal and Persius, has these words: My Lord, I am come to the last Petition of * 1.29

Abraham; 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 A∣braham; and the Patron for God Almigh∣ty: 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 ra∣ther Sodom and Gomorrah, Let them take care the Fire and Brimstone does not fol∣low: 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 ve∣ry extraordinary! 'Tis in effect to Pro∣stitute the Holy Rhetorick, and send the Bible to the Brothell! I can hardly ima∣gin 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 Poy∣son the Living with the Dead. Indeed Ju∣venal 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 Licen∣tious. 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 Tran∣slation. The Sixth and Eleventh Satyrs are Particularly remarkable. Such nau∣seous 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 In∣vention of Letters, to see them thus wret∣chedly 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 Im∣porting 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 poy∣son'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 Tri∣umphant, Garcia makes Veramond this Com∣pliment:

May Heaven and your brave Son, and a∣bove * 1.30 all, Your own prevailing Genius guard your Age.

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. * 1.31 A very mannerly Story! But why does the Poet acquaint us with Sanchos Religi∣on? 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 Na∣ture doats with Age. His reason is, because * 1.32 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 No∣tion of a Law-giver. Alphonso goes on, and compares the Possession of Incestuous Love to Heaven. Yes, 'tis Eternity in Little. * 1.33

It seems Lovers must be distracted or there's no diversion. A Flight of Mad∣ness like a Faulcons Lessening, makes them the more gaz'd at! I am now com∣ing 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. * 1.34

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; And that the Reference might not be * 1.35 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 * 1.36 Statute for Depraving the Common Prayer.

Sancho upon reading a Letter which he did not like, cries Damn it, it must be all * 1.37 Orthodox. Damn and Orthodox clapt toge∣ther, make a lively Rant, because it looks like Cursing the Creed. The most extra∣ordinary Passage is behind; Sancho was unhappily Married: Carlos tells him, For your Comfort, Marriage they say is Holy. San∣cho 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. * 1.38

I shall make no Reflections upon This: There needs no Reading upon a Mon∣ster: '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. Here we have Adul∣tery * 1.39 dignified with the stile of Martyr∣dom: 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 Appe∣tites. This is strange Language! The Manicheans who made Creation the work of the Devil, could scarcely have been thus Coarse. But the Poet was Jeremy's Tutor, * 1.40 and so that Mystery is at an end. Sr. Samson carries on the Expostulation, rails at the Structure of Human Bodies, and says, Nature has been Provident only to * 1.41 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. Scandal replies, You say true, Man * 1.42 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 * 1.43 of Solomon's Supernatural Knowledge! Thus the wisest Prince is dwindled into a Gypsie! And the Glorious Miracle re∣solved 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 Gre∣gory 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 Fa∣tuus, 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 rea∣son the Citation must be imperfect.

Sr. Samps. Sampson's a very good Name for—your Sampsons were strong Dogs from the Beginning.

Angel.Have a care—If you remem∣ber * 1.44 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, expres∣ses his Resentment in a most Divine man∣ner! Tattle I thank you, you would have in∣terposed between me and Heaven, but Provi∣dence has laid Purgatory in your way. Thus Heaven is debas'd into an Amour, * 1.45 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 pre∣tend to Worship, but have neither Zeal, nor Faith; How few like Valentine would per∣severe unto Martyrdom? &c. Here you have the Language of the Scriptures, and * 1.46 the most solemn Instances of Religion, prostituted to Courtship and Romance! Here you have a Mistress made God Al∣mighty, 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 Con∣science.

The Provok'd Wife furnishes the Au∣dience with a Drunken Atheistical Catch: 'Tis true this Song is afterwards said to be Full of Sin and Impudence. But why * 1.47 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 Rea∣der in the Authors Dialogue.

Belind.I must know who put you upon * 1.48 all this Mischief.

Rasor.Sathan and his Equipage. Wo∣man 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 en∣ters 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 pas∣ses it for Scripture still. This sort of Entertainment is frequent in the Relapse. Lord Foplington laughs at the publick So∣lemnities of Religion, as if 'twas a ridi∣culous piece of Ignorance, to pretend to the Worship of a God. He discourses with Berinthia and Amanda in this man∣ner: Why Faith Madam,—Sunday is a vile Day, I must confess. A man must have * 1.49 very little to do at Church that can give an account of the Sermon. And a little af∣ter: To Mind the Prayers or the Sermon, is to mind what one should not do. Lory tells young Fashion, I have been in a la∣mentable 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! By the way * 1.50 we may observe, that this young Fashion is the Poets Favorite. Berinthia and Wor∣thy, * 1.51 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 * 1.52 where there is a necessity—

Worth.Right as you say, where there is a Necessity; a Christian is bound to help his Neighbour.

Nurse, after a great deal of ProfaneStuff 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 * 1.53 to become the Wife of thy Bosom: This is very heavy, and ill dress'd. And an A∣theist 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? * 1.54 Sure the Account of their Creation's false,. And 'twas the Womans Rib that they were form'd of.

Thus this Lady abuses her self, to∣gether 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 ac∣costed by Worthy: Thou Angel of Light, let me fall down and adore thee! A most Seraphick Compliment to a Procuress! * 1.55 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 Ma∣lefactors, not for Pomp, but Execution. Snakes and Vipers, must sometimes be look'd on, to destroy them. I can't for∣bear expressing my self with some warmth under these Provocations. What Christi∣an can be unconcern'd at such intolerable Abuses? What can be a juster Reason for indignation than Insolence and A∣theism? Resentment can never be better shown, nor Aversion more seasonably ex∣ecuted! 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 begin∣ings made so stupendious a progress! That over-bore all the Oppositions of Po∣wer, 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 Mira∣cles, by Martyrs, by all the Evidence that Fact is capable of, should become the Di∣version of the Town, and the Scorn of Buf∣foons! 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 sa∣tisfied 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? * 1.56 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 Dea∣ler to say the least of him, follows his Master in this Road, Passibus aequis. 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 * 1.57 Lady Plyant,—I find Passion coming upon me by Inspiration. In Love Triumphant, Carlos is by the Constitution of the Play * 1.58 a Christian; and therefore must be con∣strued 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 Dou∣ble Dealer is not yet exhausted. Cynthia * 1.59 the Top Lady grows Thoughtful. Upon the question she relates her Contemplation. Cynth. I am thinking (says she) that tho' * 1.60 Marriage makes Man and Wife one Flesh, it leaves them two Fools. This Jest is made upon a Text in Genesis, and afterwards * 1.61 applyed by our Saviour to the case of Di∣vorse.

Love for Love will give us a far∣ther account of this Authors Proficiency in the Scriptures. Our Blessed Saviour af∣firms 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 pre∣tended Madness tells Buckram the Law∣yer; I am Truth,—I am Truth.—∣Who's that, that's out of his way, I am Truth, * 1.62 and can set him right. Now a Poet that had not been smitten with the pleasure of Blasphemy, would never have furnish'd Frensy with Inspiration; nor put our Sa∣viours Words in the Mouth of a Mad∣man. Lady Brute, after some struggle between Conscience and Lewdness, de∣clares in Favour of the later. She says the part of a downright Wife is to Cuckold her Husband. And tho' this is against the * 1.63 strict Statute Law of Religion, yet if there * 1.64 was a Court of Chancery in Heaven, she * 1.65 should be sure to cast him.

This Brass is double guilt. First, It supposes no Equity in Heaven. And Second∣ly, If there was, Adultery would not be pu∣nish'd! The Poet afterwards acquaints us by this Lady, that Blasphemy is no Wo∣mans Sin. Why then does she fall into * 1.66 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. Berinthia who has engag'd * 1.67 to corrupt Amanda for Worthy; attacks her with this Speech, Mr. Worthy used you like a Text, he took you all to peices, and * 1.68 it seems was particular in her Commen∣dation, Thus she runs on for several Lines, in a Lewd, and Profane Allegory. In the Application she speaks out the De∣sign, and concludes with this pious Ex∣hortation! Now consider what has been said, and Heaven give you Grace to put it in pra∣ctise; 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 Pandaemonium, 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; E∣nough 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 que∣stion. Because sentence against an Evil work is not excuted speedily, therefore the heart * 1.69 of the Sons of Men, is fully set in them to do Evil.

Clemency is weakness with some Peo∣ple; 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 be∣tween Blasphemy and Vengeance; and they don't perish in the Act of Defiance; Because they are not blasted with Light∣ning, transfixt with Thunder, and Guard∣ed 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; * 1.70 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 Mu∣sick, nor Blasphemy any Diversion.

And here it may not be amiss to look a little into the Behaviour of the Hea∣thens. Now 'tis no wonder to find them run riot upon this Subject. The Cha∣racters 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 Chaerea falls into an ill * 1.71 Rapture after his Success. Chremes bids his Wife not tire the Gods with Thanks: * 1.72 And Aeschinus is quite sick of the Religious part of the Weding. These Instances; excep∣ting 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 dange∣rous, and is some sort of extenuation. I grant this imperfect excuse wont serve * 1.73 him always. There are some Instances where his Persons of better Figure are are guilty of lewd Defences, Profane Flights, and Sawcy Expostulation. 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 * 1.74 to Censure the Conduct of the Gods, or speak dishonorably of them. 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 rea∣son to fear, are most slighted by him. * 1.75

The Greek Tragedians are more staunch, and write nearer the Scheme of Natural Religion. 'Tis true, they have somebold expressions: But then they generally re∣prove the Liberty, and punish the Men. Prometheus in Aeschylus blusters with a great deal of Noise, and Stubborness. He * 1.76 is not for changing Conditions with Mer∣cury: 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 Earth∣quake, turns the Air into Whirl-wind, and draws up all the Terrors of Nature to make him an example. In his Expedi∣tion against Thebes, Eteocles expects Ca∣paneus would be destroy'd for his Blas∣phemies. Which happen'd accordingly. * 1.77 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. Darius's Ghost * 1.78 lays Xerxes's ruin upon the excess of his Ambition. 'Twas, because he made a Bridge over the Hellespont, used Neptune contume∣liously, and thought himself Superiour to Hea∣ven. This Ghost tells the Chorus that the * 1.79 Persian Army miscarried for the out-rages they did to Religion, for breaking down the Altars, and plundering the Gods. * 1.80

Ajax's Distraction is represented as ju∣dicial in Sophocles. 'Twas inflicted for his Pride and Atheism.

When his Fa∣ther * 1.81 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 Con∣quer without them. And when Miner∣va encouraged him to charge the Ene∣my.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

He made her this Lewd and insuffer∣able 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 Cho∣rus condemns the Liberty of Jocasta, who obliquely charged a Practise upon the Ora∣cle: * 1.82 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, Tiresias advises Creon to wave * 1.83 the Rigour of his Edict, And not let the Body of Polynices lie unburied, and ex∣pos'd. He tells him the Altars were al∣ready polluted with Humane Flesh. This had made the Language of the Birds un∣intelligible, * 1.84 and confounded the marks of Augury. 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 Trachiniae. Hercules in all the ex∣tremity 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 circum∣stances 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 and Vehemence into his Expressions. Tho' to deal clearly he seems better furnish'd with Rhetorick, than true Fortitude. But after all, his Disorders are not altogether * 1.85 ungovern'd. He is uneasy, but not impi∣ous, and profane.

I grant Hercules Oeteus in Seneca, swag∣gers at a strange Rhodomontading rate. But the Conduct of this Author is very in∣different. He makes a meer Salamander of his Hero, and lets him declaim with too much of Length, Curiosity and Affe∣ctation, for one in his Condition: He ha∣rangues 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 injudi∣ciously manag'd, that Heinsius is confi∣dent 'twas written by neither of the Se∣neca's, but by some later Author of a lower Class. To return to Sophocle's Trachiniae. Hyllus reproaches the Gods with Neglect, because they gave Hercules no Assistance, and glances upon Jupiter himself. This * 1.86 sally is not so throughly corrected as for∣merly. 'Tis true the Chorus make some little satisfaction immediately after. They resolve all surprizes of Misfortune, all Re∣volutions 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 Misconstructi∣on before. For the Messenger tells De∣janeira that we ought not to Murmur at * 1.87 the Conduct of Jupiter.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This for a Heathen is something tho' not enough, Cleomenes's Rant seems an im∣itation of Hyllus, Only 'tis bolder, and has nothing of the rashness of Youth to * 1.88 excuse it. 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 a∣gainst his Father. This Scene of a Famine * 1.89 Mr. Dryden calls a Beauty; and yet Me∣thinks 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, * 1.90 Which made me swoon for Fear.

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 quae * 1.91 Desperes tractata nitescere posse relinquas.

The greatest part of the Life of this Scene is spent in impious Rants, and Athei∣stical Disputes. To do the Author right, his Characters never want Spirits for such Service, either full or Fasting. Some peo∣ple

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.92 and Libells their Administration. 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. Af∣terwards He seems to repent, and declares * 1.93 his Assurance that the Gods will do Ju∣stice, and prays frequently to them. The Conclusion of this Play is remarkably Moral. Here Hercules appears in Ma∣chine; aquaints Philoctetes with his own glorious Condition; That his Happiness was the Reward of Virtue, and the Pur∣chase 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 o∣ther World with People and they found their Account in't both Living and Dead. * 1.94

Upon the whole; The Plays of Aeschy∣lus and Sophocles are formed upon Models of Virtue: They joyn Innocence with

Pleasure, and design the Improvement, of the Audience.

In Euripides's Bacchae, Pentheus is pull'd in pieces for using Bacchus with Disrespect. And the Chorus observes that God never fails to punish Impiety, and Contempt * 1.95 of Religion. Polyphemus blusters Atheisti∣cally, and pretends to be as great as Ju∣piter: But then his Eye is burnt out in the fifth Act. And the Chorus in Hera∣clidae affirm it next to Madness not to * 1.96 worship the Gods. I grant he has some profane Passages stand uncorrected, and what wonder is it to see a Pagan Miscar∣ry? Seneca, as he was inferiour in Judg∣ment to the Greeks, so he is more frequent, and uncautious, in his Flights of extrava∣gance. His Hero's and Heroines, are ex∣cessively 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 * 1.97 the Bottom: The Modern Poets, proceed upon the Liberties of Seneca, Their Mad∣men are very seldom reckon'd wirh. They are profane without Censure, and defie the Living God with success. Nay, in some respect they exceed even Seneca him∣self. He slies out only under Impatience; And never falls into these Fits without

Torture, and hard Usage. But the Eng∣lish Stage are unprovok'd in their Irreli∣gion, 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 Heathen∣ism to Christianity? How can the pra∣ctise be the same, where the Rule is so very different? Have we not a clearer Light to direct us, and greater Punish∣ments to make us afraid. Is there no Di∣stinction between Truth and Fiction, be∣tween 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 Him∣self, the stooping of his Greatness, and the Wonders of his Love. Can't we refuse the Happiness without affronting the Of∣fer? Must we add Contempt to Disobe∣dience, 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 Main∣tain his own Cause, and Vindicate his Ho∣nour 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 Lan∣guage of the Damn'd.

Notes

• * 1.1

  Gad for God.
• * 1.2

  p. 31.
• * 1.3

  p. 37.
• * 1.4

  p. 24.
• * 1.5

  Hebr. 12.
• * 1.6

  34. 36.
• * 1.7

  55.
• * 1.8

  59.
• * 1.9

  Orph. p. 20.
• * 1.10

  p. 31.
• * 1.11

  Lactan.
• * 1.12

  p. 19.
• * 1.13

  p. 28.
• * 1.14

  p. 31.
• * 1.15

  38.
• * 1.16

  p. 39.
• * 1.17

  p. 39.
• * 1.18

  Id. 49.
• * 1.19

  Double Dealer. 34.
• * 1.20

  36.
• * 1.21

  55.
• * 1.22

  p. 40.
• * 1.23

  Sebast. p. 9.
• * 1.24

  Id. p. 10.
• * 1.25

  p. 47.
• * 1.26

  Id. p. 83. Exod, 12, 13.
• * 1.27

  Ibid.
• * 1.28

  Ibid.
• * 1.29

  Ded. p. 51.
• * 1.30

  Love Tri∣umph. p. 3.
• * 1.31

  Id. p. 11.
• * 1.32

  Id p. 11.
• * 1.33

  p. 34.
• * 1.34

  58.
• * 1.35

  p 62.
• * 1.36

  Ist. Eliz. cap. 2.
• * 1.37

  p. 63.
• * 1.38

  p. 72.
• * 1.39

  Love for Love. p. 4••.
• * 1.40

  26.
• * 1.41

  p. 27.
• * 1.42

  p. 47.
• * 1.43

  Vid. Per∣son. Dram.
• * 1.44

  p. 80.
• * 1.45

  p. 91.
• * 1.46

  p. 92.
• * 1.47

  Prov. Wife p. 38.
• * 1.48

  Id. p. 77.
• * 1.49

  Relapse. p. 32, 33.
• * 1.50

  p. 44, 45.
• * 1.51

  Vid. I fra.
• * 1.52

  p. 51.
• * 1.53

  p. 96, 97.
• * 1.54

  Ibid.
• * 1.55

  p. 91.
• * 1.56

  Don. Se∣bastian. p. 31.
• * 1.57

  Double Dealer. p. 19.
• * 1.58

  p. 17.
• * 1.59

  p. 44.
• * 1.60

  Double Dealer. p. 18.
• * 1.61

  Gen. 2. St. Math. 9.
• * 1.62

  Love, &c. p. 59. 61.
• * 1.63

  Provok'd Wife.
• * 1.64

  p. 3.
• * 1.65

  p. 4.
• * 1.66

  p. 65.
• * 1.67

  Relapse. p. 19.
• * 1.68

  p. 96.
• * 1.69

  Eccles. 8. 11.
• * 1.70

  Gal. 6.
• * 1.71

  Eunuch.
• * 1.72

  Heautell. A. 5. 1. Adelp. A. 5. 7.
• * 1.73

  Lyconides. Aulu••••••. A. 2. 4. Palaestra. Rud. A. 1. 3. 〈◊〉〈◊〉. obus. Trucul. A. 2. 4.
• * 1.74

  Mil. Glor.
• * 1.75

  Pseud. A. 1. 3.
• * 1.76

  Prom. vinct. 57.
• * 1.77

  p. 92.
• * 1.78

  p. 101.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 161.
• * 1.80

  164.
• * 1.81

  Ajax. plagell.
• * 1.82

  Oedip. Tyran. p. 187.
• * 1.83

  p. 188.
• * 1.84

  Antig. p. 256.
• * 1.85

  〈◊◊〉〈◊◊〉.
• * 1.86

  Trach. p. 375.
• * 1.87

  Trach. p. 340.
• * 1.88

  Cleom. p. 54.
• * 1.89

  Id. p. 55.
• * 1.90

  p. 54.
• * 1.91

  De. Act. Poet.
• * 1.92

  Philoet. 402.
• * 1.93

  419.
• * 1.94

  p. 431.
• * 1.95

  Act. 2.
• * 1.96

  p. 295.
• * 1.97

  Agam. Act. 3.