and wiser on the morrow morn," have excited just the same fondness of affection in others before we were born; and it is to be hoped, will do so, after we are dead. Our best feelings, and those on which we pride ourselves most, and with most reason, are perhaps the commonest of all others.

Up to the present reign, and during the best part of it (with another solitary exception, Douglas, which with all its feebleness and extravagance, has in its style and sentiments a good deal of poetical and romantic beauty) tragedy wore the face of the Goddess of Dulness in the Dunciad, serene, torpid, sickly, lethargic, and affected, till it was roused from its trance by the blast of the French Revolution, and by the loud trampling of the German Pegasus on the English stage, which now appeared as pawing to get free from its ancient trammels, and rampant shook off the incumbrance of all former examples, opinions, prejudices, and principles. If we have not been alive and well since this period, at least we have been alive, and it is better to be alive than dead. The German tragedy (and our own, which is only a branch of it) aims at effect, and produces it often in the highest degree; and it does this by going all the lengths not only of instinctive feeling, but of

speculative opinion, and startling the hearer by overturning all the established maxims of society, and setting at nought all the received rules of composition. It cannot be said of this style that in it "decorum is the principal thing." It is the violation of decorum, that is its first and last principle, the beginning, middle, and end. It is an insult and defiance to Aristotle's definition of tragedy. The action is not grave, but extravagant: the fable is not probable, but improbable: the favourite characters are not only low, but vicious: the sentiments are such as do not become the person into whose mouth they are put, nor that of any other person: the language is a mixture of metaphysical jargon and flaring prose: the moral is immorality. In spite of all this, a German tragedy is a good thing. It is a fine hallucination: it is a noble madness, and as there is a pleasure in madness, which none but madmen know, so there is a pleasure in reading a German play to be found in no other. The world have thought so: they go to see the Stranger, they go to see Lovers' Vows and Pizarro, they have their eyes wide open all the time, and almost cry them out before they come away, and therefore they go again. There is something in the style that hits the temper of men's minds; that, if it does not hold the mirrour up to nature, yet "shews the very age and body of

the time its form and pressure." It embodies, it sets off and aggrandizes in all the pomp of action, in all the vehemence of hyperbolical declamation, in scenery, in dress, in music, in the glare of the senses, and the glow of sympathy, the extreme opinions which are floating in our time, and which have struck their roots deep and wide below the surface of the public mind. We are no longer as formerly heroes in warlike enterprise; martyrs to religious faith; but we are all the partisans of a political system, and devotees to some theory of moral sentiments. The modern style of tragedy is not assuredly made up of pompous common-place, but it is a tissue of philosophical, political, and moral paradoxes. I am not saying whether these paradoxes are true or false: all that I mean to state is, that they are utterly at variance with old opinions, with established rules and existing institutions; that it is this tug of war between the inert prejudice and the startling novelty which is to batter it down (first on the stage of the theatre, and afterwards on the stage of the world) that gives the excitement and the zest. We see the natural always pitted against the social man; and the majority who are not of the privileged classes, take part with the former. The hero is a sort of metaphysical Orson, armed not with teeth and a club, but with hard sayings and unanswerable

sentences, ticketted and labelled with extracts and mottos from the modern philosophy. This common representative of mankind is a natural son of some feudal lord, or wealthy baron: and he comes to claim as a matter of course and of simple equity, the rich reversion of the title and estates to which he has a right by the bounty of nature and the privilege of his birth. This produces a very edifying scene, and the proud, unfeeling, unprincipled baron is hooted from the stage. A young woman, a sempstress, or a waiting-maid of much beauty and accomplishment, who would not think of matching with a fellow of low birth or fortune for the world, falls in love with the heir of an immense estate out of pure regard to his mind and person, and thinks it strange that rank and opulence do not follow as natural appendages in the train of sentiment. A lady of fashion, wit, and beauty, forfeits the sanctity of her marriage-vow, but preserves the inviolability of her sentiments and character,

"Pure in the last recesses of the mind"

and triumphs over false opinion and prejudice, like gold out of the fire, the brighter for the ordeal. A young man turns robber and captain of a gang of banditti; and the wonder is to see the heroic ardour of his sentiments, his aspirations after the most godlike goodness and unsullied reputa

tion, working their way through the repulsiveness of his situation, and making use of fortune only as a foil to nature. The principle of contrast and contradiction is here made use of, and no other. All qualities are reversed: virtue is always at odds with vice, "which shall be which :" the internal character and external situation, the actions and the sentiments, are never in accord: you are to judge of every thing by contraries those that exalt themselves are abased, and those that should be humbled are exalted: the high places and strongholds of power and greatness are crumbled in the dust; opinions totter, feelings are brought into question, and the world is turned upside down, with all things in it!" There is some soul of goodness in things evil"-and there is some soul of goodness in all this. The world and every thing in it is not just what it ought to be, or what it pretends to be; or such extravagant and prodigious paradoxes would be driven from the stage -would meet with sympathy in no human breast, high or low, young or old. There's something rotten in the state of Denmark. Opinion is not truth: appearance is not reality: power is not beneficence: rank is not wisdom: nobility is not the only virtue riches are not happiness : desert and success are different things: actions do not always speak the character any more