The Misanthrope was yet more frigidly received. Molière thought it dead. ‘I cannot improve on it, and assuredly never shall,’ he said. It is one of the French titles to honour that this quintessential comedy of the opposition of Alceste and Célimène was ultimately understood and applauded. In all countries the middle class presents the public which, fighting the world, and with a good footing in the fight, knows the world best. It may be the most selfish, but that is a question leading us into sophistries. Cultivated men and women, who do not skim the cream of life, and are attached to the duties, yet escape the harsher blows, make acute and balanced observers. Molière is their poet.
Of this class in England, a large body, neither Puritan nor Bacchanalian, have a sentimental objection to face the study of the actual world. They take up disdain of it, when its truths appear humiliating: when the facts are not immediately forced on them, they take up the pride of incredulity. They live in a hazy atmosphere that they suppose an ideal one. Humorous writing they will endure, perhaps approve, if it mingles with pathos to shake and elevate the feelings. They approve of Satire, because, like the beak of the vulture, it smells of carrion, which they are not. But of Comedy they have a shivering dread, for Comedy enfolds them with the wretched host of the world, huddles them with us all in an ignoble assimilation, and cannot be used by any exalted variety as a scourge and a broom. Nay, to be an exalted variety is to come under the calm curious eye of the Comic spirit, and be probed for what you are. Men are seen among them, and very many cultivated women. You may distinguish them by a favourite phrase: ‘Surely we are not so bad!’ and the remark: ‘If that is human nature, save us from it!’ as if it could be done: but in the peculiar Paradise of the wilful people who will not see, the exclamation assumes the saving grace.
Yet should you ask them whether they dislike sound sense, they vow they do not. And question cultivated women whether it pleases them to be shown moving on an intellectual level with men, they will answer that it does; numbers of them claim the situation. Now, Comedy is the fountain of sound sense; not the less perfectly sound on account of the sparkle: and Comedy lifts women to a station offering them free play for their wit, as they usually show it, when they have it, on the side of sound sense. The higher the Comedy, the more prominent the part they enjoy in it. Dorine in the Tartuffe is common-sense incarnate, though palpably a waiting-maid. Célimène is undisputed mistress of the same attribute in the Misanthrope; wiser as a woman than Alceste as man. In Congreve’s Way of the World, Millamant overshadows Mirabel, the sprightliest male figure of English comedy.
But those two ravishing women, so copious and so choice of speech, who fence with men and pass their guard, are heartless! Is it not preferable to be the pretty idiot, the passive beauty, the adorable bundle of caprices, very feminine, very sympathetic, of romantic and sentimental fiction? Our women are taught to think so. The Agnès of the École des Femmes should be a lesson for men. The heroines of Comedy are like women of the world, not necessarily heartless from being clear-sighted: they seem so to the sentimentally-reared only for the reason that they use their wits, and are not wandering vessels crying for a captain or a pilot. Comedy is an exhibition of their battle with men, and that of men with them: and as the two, however divergent, both look on one object, namely, Life, the gradual similarity of their impressions must bring them to some resemblance. The Comic poet dares to show us men and women coming to this mutual likeness; he is for saying that when they draw together in social life their minds grow liker; just as the philosopher discerns the similarity of boy and girl, until the girl is marched away to the nursery. Philosopher and Comic poet are of a cousinship in the eye they cast on life: and they are equally unpopular with our wilful English of the hazy region and the ideal that is not to be disturbed.
Thus, for want of instruction in the Comic idea, we lose a large audience among our cultivated middle class that we should expect to support Comedy. The sentimentalist is as averse as the Puritan and as the Bacchanalian.
Our traditions are unfortunate. The public taste is with the idle laughers, and still inclines to follow them. It may be shown by an analysis of Wycherley’s Plain Dealer, a coarse prose adaption of the Misanthrope, stuffed with lumps of realism in a vulgarized theme to hit the mark of English appetite, that we have in it the keynote of the Comedy of our stage. It is Molière travestied, with the hoof to his foot and hair on the pointed tip of his ear. And how difficult it is for writers to disentangle themselves from bad traditions is noticeable when we find Goldsmith, who had grave command of the Comic in narrative, producing an elegant farce for a Comedy; and Fielding, who was a master of the Comic both in narrative and in dialogue, not even approaching to the presentable in farce.
These bad traditions of Comedy affect us not only on the stage, but in our literature, and may be tracked into our social life. They are the ground of the heavy moralizings by which we are outwearied, about Life as a Comedy, and Comedy as a jade, 4 when popular writers, conscious of fatigue in creativeness, desire to be cogent in a modish cynicism: perversions of the idea of life, and of the proper esteem for the society we have wrested from brutishness, and would carry higher. Stock images of this description are accepted by the timid and the sensitive, as well as by the saturnine, quite seriously; for not many look abroad with their own eyes, fewer still have the habit of thinking for themselves. Life, we know too well, is not a Comedy, but something strangely mixed; nor is Comedy a vile mask. The corrupted importation from France was noxious; a noble entertainment spoilt to suit the wretched taste of a villanous age; and the later imitations of it, partly drained of its poison and made decorous, became tiresome, notwithstanding their fun, in the perpetual recurring of the same situations, owing to the absence of original study and vigour of conception. Scene v. Act 2 of the Misanthrope, owing, no doubt, to the fact of our not producing matter for original study, is repeated in succession by Wycherley, Congreve, and Sheridan, and as it is at second hand, we have it done cynically—or such is the tone; in the manner of ‘below stairs.’ Comedy thus treated may be accepted as a version of the ordinary worldly understanding of our social life; at least, in accord with the current dicta concerning it. The epigrams can be made; but it is uninstructive, rather tending to do disservice. Comedy justly treated, as you find it in Molière, whom we so clownishly mishandled, the Comedy of Molière throws no infamous reflection upon life. It is deeply conceived, in the first place, and therefore it cannot be impure. Meditate on that statement. Never did man wield so shrieking a scourge upon vice, but his consummate self-mastery is not shaken while administering it. Tartuffe and Harpagon, in fact, are made each to whip himself and his class, the false pietists, and the insanely covetous. Molière has only set them in motion. He strips Folly to the skin, displays the imposture of the creature, and is content to offer her better clothing, with the lesson Chrysale reads to Philaminte and Bélise. He conceives purely, and he writes purely, in the simplest language, the simplest of French verse. The source of his wit is clear reason: it is a fountain of that soil; and it springs to vindicate reason, common-sense, rightness and justice; for no vain purpose ever. The wit is of such pervading spirit that it inspires a pun with meaning and interest. 5 His moral does not hang like a tail, or preach from one character incessantly cocking an eye at the audience, as in recent realistic French Plays: but is in the heart of his work, throbbing with every pulsation of an organic structure. If Life is likened to the comedy of Molière, there is no scandal in the comparison.
Congreve’s Way of the World is an exception to our other comedies, his own among them, by virtue of the remarkable brilliancy of the writing, and the figure of Millamant. The comedy has no idea in it, beyond the stale one, that so the world goes; and it concludes with the jaded discovery of a document at a convenient season for the descent of the curtain. A plot was an afterthought with Congreve. By the help of a wooden villain (Maskwell) marked Gallows to the flattest eye, he gets a sort of plot in The Double Dealer. 6 His Way of the World might be called The Conquest of a Town Coquette, and Millamant is a perfect portrait of a coquette, both in her resistance to Mirabel and the manner of her surrender, and also in her tongue. The wit here is not so salient as in certain passages of Love for Love, where Valentine feigns madness or retorts on his father, or Mrs. Frail rejoices in the harmlessness of wounds to a woman’s virtue, if she ‘keeps them from air.’ In The Way of the World, it appears less prepared in the smartness, and is more diffused in the more characteristic style of the speakers. Here, however, as elsewhere, his famous wit is like a bully-fencer, not ashamed to lay traps for its exhibition, transparently petulant for the train between certain ordinary words and the powder-magazine of the improprieties to be fired. Contrast the wit of Congreve with Molière’s. That of the first is a Toledo blade, sharp, and wonderfully supple for steel; cast for duelling, restless in the scabbard, being so pretty when out of it. To shine, it must have an adversary. Molière’s wit is like a running brook, with innumerable fresh lights on it at every turn of the wood through which its business is to find a way. It does not run in search of obstructions, to be noisy over them; but when dead leaves and viler substances are heaped along the course, its natural song is heightened. Without effort, and with no dazzling flashes of achievement, it is full of healing, the wit of good breeding, the wit of wisdom.
‘Genuine humour and true wit,’ says Landor, 7 ‘require a sound and capacious mind, which is always a grave one. Rabelais and La Fontaine are recorded by their countrymen to have been rêveurs. Few men have been graver than Pascal. Few men have been wittier.’
To apply the citation of so great a brain as Pascal’s to our countryman would be unfair. Congreve had a certain soundness of mind; of capacity, in the sense intended by Landor, he had little. Judging him by his wit, he performed some happy thrusts, and taking it for genuine, it is a surface wit, neither rising from a depth nor flowing from a spring.
‘On voit qu’il se travaille à dire de bons mots.’
He drives the poor hack word, ‘fool,’ as cruelly to the market for wit as any of his competitors. Here is an example, that has been held up for eulogy:
WITWOUD: He has brought me a letter from the fool my brother, etc. etc.
MIRABEL: A fool, and your brother, Witwoud?
WITWOUD: Ay, ay, my half-brother. My half-brother he is; no nearer, upon my honour.
MIRABEL: Then ’tis possible he may be but half a fool.
By evident preparation. This is a sort of wit one remembers to have heard at school, of a brilliant outsider; perhaps to have been guilty of oneself, a trifle later. It was, no doubt, a blaze of intellectual fireworks to the bumpkin squire, who came to London to go to the theatre and learn manners.
Where Congreve excels all his English rivals is in his literary force, and a succinctness of style peculiar to him. He had correct judgement, a correct ear, readiness of illustration within a narrow range, in snapshots of the obvious at the obvious, and copious language. He hits the mean of a fine style and a natural in dialogue. He is at once precise and voluble. If you have ever thought upon style you will acknowledge it to be a signal accomplishment. In this he is a classic, and is worthy of treading a measure with Molière. The Way of the World may be read out currently at a first glance, so sure are the accents of the emphatic meaning to strike the eye, perforce of the crispness and cunning polish of the sentences. You have not to look over them before you confide yourself to him; he will carry you safe. Sheridan imitated, but was far from surpassing him. The flow of boudoir Billingsgate in Lady Wishfort is unmatched for the vigour and pointedness of the tongue. It spins along with a final ring, like the voice of Nature in a fury, and is, indeed, racy eloquence of the elevated fishwife.
Millamant is an admirable, almost a lovable heroine. It is a piece of genius in a writer to make a woman’s manner of speech portray her. You feel sensible of her presence in every line of her speaking. The stipulations with her lover in view of marriage, her fine lady’s delicacy, and fine lady’s easy evasions of indelicacy, coquettish airs, and playing with irresolution, which in a common maid would be bashfulness, until she submits to ‘dwindle into a wife,’ as she says, form a picture that lives in the frame, and is in harmony with Mirabel’s description of her:
‘Here she comes, i’ faith, full sail, with her fan spread, and her streamers out, and a shoal of fools for tenders.’
And, after an interview:
‘Think of you! To think of a whirlwind, though ’twere in a whirlwind, were a case of more steady contemplation, a very tranquillity of mind and mansion.’
There is a picturesqueness, as of Millamant and no other, in her voice, when she is encouraged to take Mirabel by Mrs. Fainall, who is ‘sure she has a mind to him’:
MILLAMANT: Are you? I think I have—and the horrid man looks as if he thought so too, etc. etc.
One hears the tones, and sees the sketch and colour of the whole scene in reading it.
Célimène is behind Millamant in vividness. An air of bewitching whimsicality hovers over the graces of this Comic heroine, like the lively conversational play of a beautiful mouth.
But in wit she is no rival of Célimène. What she utters adds to her personal witchery, and is not further memorable. She is a flashing portrait, and a type of the superior ladies who do not think, not of those who do. In representing a class, therefore, it is a lower class, in the proportion that one of Gainsborough’s full-length aristocratic women is below the permanent impressiveness of a fair Venetian head.
Millamant side by side with Célimène is an example of how far the realistic painting of a character can be carried to win our favour; and of where it falls short. Célimène is a woman’s mind in movement, armed with an ungovernable wit; with perspicacious clear eyes for the world, and a very distinct knowledge that she belongs to the world, and is most at home in it. She is attracted to Alceste by her esteem for his honesty; she cannot avoid seeing where the good sense of the man is diseased.
Rousseau, in his letter to D’Alembert on the subject of the Misanthrope, discusses the character of Alceste, as though Molière had put him forth for an absolute example of misanthropy; whereas Alceste is only a misanthrope of the circle he finds himself placed in: he has a touching faith in the virtue residing in the country, and a critical love of sweet simpleness. Nor is he the principal person of the comedy to which he gives a name. He is only passively comic. Célimène is the active spirit. While he is denouncing and railing, the trial is imposed upon her to make the best of him, and control herself, as much as a witty woman, eagerly courted, can do. By appreciating him she practically confesses her faultiness, and she is better disposed to meet him half-way than he is to bend an inch: only she is une âme de vingt ans, the world is pleasant, and if the gilded flies of the Court are silly, uncompromising fanatics have their ridiculous features as well. Can she abandon the life they make agreeable to her, for a man who will not be guided by the common sense of his class; and who insists on plunging into one extreme—equal to suicide in her eyes—to avoid another? That is the comic question of the Misanthrope. Why will he not continue to mix with the world smoothly, appeased by the flattery of her secret and really sincere preference of him, and taking his revenge in satire of it, as she does from her own not very lofty standard, and will by and by do from his more exalted one?
Célimène is worldliness: Alceste is unworldliness. It does not quite imply unselfishness; and that is perceived by her shrewd head. Still he is a very uncommon figure in her circle, and she esteems him, l’homme aux rubans verts, ‘who sometimes diverts but more often horribly vexes her,’ as she can say of him when her satirical tongue is on the run. Unhappily the soul of truth in him, which wins her esteem, refuses to be tamed, or silent, or unsuspicious, and is the perpetual obstacle to their good accord. He is that melancholy person, the critic of everybody save himself; intensely sensitive to the faults of others, wounded by them; in love with his own indubitable honesty, and with his ideal of the simpler form of life befitting it: qualities which constitute the satirist. He is a Jean Jacques of the Court. His proposal to Célimène when he pardons her, that she should follow him in flying humankind, and his frenzy of detestation of her at her refusal, are thoroughly in the mood of Jean Jacques. He is an impracticable creature of a priceless virtue; but Célimène may feel that to fly with him to the desert: that is from the Court to the country