An Essay on Comedy and the Uses of the Comic Spirit. George Meredith
covertly askant, or with the option of so peeping, through a prettily fringed eyelet-hole in the eclipsing arch.
‘Ego limis specto sic per flabellum clanculum.’—
That fan is the flag and symbol of the society giving us our so-called Comedy of Manners, or Comedy of the manners of South-sea Islanders under city veneer; and as to Comic idea, vacuous as the mask without the face behind it.
Elia, whose humour delighted in floating a galleon paradox and wafting it as far as it would go, bewails the extinction of our artificial Comedy, like a poet sighing over the vanished splendour of Cleopatra’s Nile-barge; and the sedateness of his plea for a cause condemned even in his time to the penitentiary, is a novel effect of the ludicrous. When the realism of those ‘fictitious half-believed personages,’ as he calls them, had ceased to strike, they were objectionable company, uncaressable as puppets. Their artifices are staringly naked, and have now the effect of a painted face viewed, after warm hours of dancing, in the morning light. How could the Lurewells and the Plyants ever have been praised for ingenuity in wickedness? Critics, apparently sober, and of high reputation, held up their shallow knaveries for the world to admire. These Lurewells, Plyants, Pinchwifes, Fondlewifes, Miss Prue, Peggy, Hoyden, all of them save charming Milamant, are dead as last year’s clothes in a fashionable fine lady’s wardrobe, and it must be an exceptionably abandoned Abigail of our period that would look on them with the wish to appear in their likeness. Whether the puppet show of Punch and Judy inspires our street-urchins to have instant recourse to their fists in a dispute, after the fashion of every one of the actors in that public entertainment who gets possession of the cudgel, is open to question: it has been hinted; and angry moralists have traced the national taste for tales of crime to the smell of blood in our nursery-songs. It will at any rate hardly be questioned that it is unwholesome for men and women to see themselves as they are, if they are no better than they should be: and they will not, when they have improved in manners, care much to see themselves as they once were. That comes of realism in the Comic art; and it is not public caprice, but the consequence of a bettering state. 2 The same of an immoral may be said of realistic exhibitions of a vulgar society.
The French make a critical distinction in ce qui remue from ce qui émeut—that which agitates from that which touches with emotion. In the realistic comedy it is an incessant remuage—no calm, merely bustling figures, and no thought. Excepting Congreve’s Way of the World, which failed on the stage, there was nothing to keep our comedy alive on its merits; neither, with all its realism, true portraiture, nor much quotable fun, nor idea; neither salt nor soul.
The French have a school of stately comedy to which they can fly for renovation whenever they have fallen away from it; and their having such a school is mainly the reason why, as John Stuart Mill pointed out, they know men and women more accurately than we do. Molière followed the Horatian precept, to observe the manners of his age and give his characters the colour befitting them at the time. He did not paint in raw realism. He seized his characters firmly for the central purpose of the play, stamped them in the idea, and by slightly raising and softening the object of study (as in the case of the ex-Huguenot, Duke de Montausier, 3 for the study of the Misanthrope, and, according to St. Simon, the Abbe Roquette for Tartuffe), generalized upon it so as to make it permanently human. Concede that it is natural for human creatures to live in society, and Alceste is an imperishable mark of one, though he is drawn in light outline, without any forcible human colouring. Our English school has not clearly imagined society; and of the mind hovering above congregated men and women, it has imagined nothing. The critics who praise it for its downrightness, and for bringing the situations home to us, as they admiringly say, cannot but disapprove of Molière’s comedy, which appeals to the individual mind to perceive and participate in the social. We have splendid tragedies, we have the most beautiful of poetic plays, and we have literary comedies passingly pleasant to read, and occasionally to see acted. By literary comedies, I mean comedies of classic inspiration, drawn chiefly from Menander and the Greek New Comedy through Terence; or else comedies of the poet’s personal conception, that have had no model in life, and are humorous exaggerations, happy or otherwise. These are the comedies of Ben Jonson, Massinger, and Fletcher. Massinger’s Justice Greedy we can all of us refer to a type, ‘with fat capon lined’ that has been and will be; and he would be comic, as Panurge is comic, but only a Rabelais could set him moving with real animation. Probably Justice Greedy would be comic to the audience of a country booth and to some of our friends. If we have lost our youthful relish for the presentation of characters put together to fit a type, we find it hard to put together the mechanism of a civil smile at his enumeration of his dishes. Something of the same is to be said of Bobadil, swearing ‘by the foot of Pharaoh’; with a reservation, for he is made to move faster, and to act. The comic of Jonson is a scholar’s excogitation of the comic; that of Massinger a moralist’s.
Shakespeare is a well-spring of characters which are saturated with the comic spirit; with more of what we will call blood-life than is to be found anywhere out of Shakespeare; and they are of this world, but they are of the world enlarged to our embrace by imagination, and by great poetic imagination. They are, as it were—I put it to suit my present comparison—creatures of the woods and wilds, not in walled towns, not grouped and toned to pursue a comic exhibition of the narrower world of society. Jaques, Falstaff and his regiment, the varied troop of Clowns, Malvolio, Sir Hugh Evans and Fluellen—marvellous Welshmen!—Benedict and Beatrice, Dogberry, and the rest, are subjects of a special study in the poetically comic.
His Comedy of incredible imbroglio belongs to the literary section. One may conceive that there was a natural resemblance between him and Menander, both in the scheme and style of his lighter plays. Had Shakespeare lived in a later and less emotional, less heroical period of our history, he might have turned to the painting of manners as well as humanity. Euripides would probably, in the time of Menander, when Athens was enslaved but prosperous, have lent his hand to the composition of romantic comedy. He certainly inspired that fine genius.
Politically it is accounted a misfortune for France that her nobles thronged to the Court of Louis Quatorze. It was a boon to the comic poet. He had that lively quicksilver world of the animalcule passions, the huge pretensions, the placid absurdities, under his eyes in full activity; vociferous quacks and snapping dupes, hypocrites, posturers, extravagants, pedants, rose-pink ladies and mad grammarians, sonneteering marquises, high-flying mistresses, plain-minded maids, inter-threading as in a loom, noisy as at a fair. A simply bourgeois circle will not furnish it, for the middle class must have the brilliant, flippant, independent upper for a spur and a pattern; otherwise it is likely to be inwardly dull as well as outwardly correct. Yet, though the King was benevolent toward Molière, it is not to the French Court that we are indebted for his unrivalled studies of mankind in society. For the amusement of the Court the ballets and farces were written, which are dearer to the rabble upper, as to the rabble lower, class than intellectual comedy. The French bourgeoisie of Paris were sufficiently quick-witted and enlightened by education to welcome great works like Le Tartuffe, Les Femmes Savantes, and Le Misanthrope, works that were perilous ventures on the popular intelligence, big vessels to launch on streams running to shallows. The Tartuffe hove into view as an enemy’s vessel; it offended, not Dieu mais les dévots, as the Prince de Condé explained the cabal raised against it to the King.
The Femmes Savantes is a capital instance of the uses of comedy in teaching the world to understand what ails it. The farce of the Précieuses ridiculed and put a stop to the monstrous romantic jargon made popular by certain famous novels. The comedy of the Femmes Savantes exposed the later and less apparent but more finely comic absurdity of an excessive purism in grammar and diction, and the tendency to be idiotic in precision. The French had felt the burden of this new nonsense; but they had to see the comedy several times before they were consoled in their suffering by seeing the cause of it exposed.
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
Realism in the writing is carried to such a pitch in THE OLD BACHELOR, that husband and wife use imbecile connubial epithets to one another.
Tallemant des Réaux, in his rough portrait of the Duke, shows the foundation of the character of Alceste.