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      Preface To The Second Edition

       Table of Contents

      The favourable manner in which this little piece has been received by the public calls upon the author to explain the grounds on which he composed it. But before he opens those motives, it is fit that he should ask pardon of his readers for having offered his work to them under the borrowed personage of a translator. As diffidence of his own abilities, and the novelty of the attempt, were the sole inducements to assume that disguise, he flatters himself he shall appear excusable. He resigned his performance to the impartial judgment of the public; determined to let it perish in obscurity, if disapproved; nor meaning to avow such a trifle, unless better judges should pronounce that he might own it without a blush.

      It was an attempt to blend the two kinds of romance: the ancient and the modern. In the former, all was imagination and improbability; in the latter, nature is always intended to be, and sometimes has been, copied with success. Invention has not been wanting; but the great resources of fancy have been dammed up, by a strict adherence to common life. But if in the latter species nature has cramped imagination, she did but take her revenge, having been totally excluded from old romances. The actions, sentiments, conversations, of the heroes and heroines of ancient days, were as unnatural as the machines employed to put them in motion.

      The author of the following pages thought it possible to reconcile the two kinds. Desirous of leaving the powers of fancy at liberty to expatiate through the boundless realms of invention, and thence of creating more interesting situations, he wished to conduct the mortal agents in his drama according to the rules of probability; in short, to make them think, speak, and act, as it might be supposed mere men and women would do in extraordinary positions. He had observed, that in all inspired writings, the personages under the dispensation of miracles, and witnesses to the most stupendous phenomena, never lose sight of their human character; whereas, in the productions of romantic story, an improbable event never fails to be attended by an absurd dialogue. The actors seem to lose their senses, the moment the laws of nature have lost their tone. As the public have applauded the attempt, the author must not say he was entirely unequal to the task he had undertaken; yet if the new route he has struck out shall have paved a road for men of brighter talents, he shall own with pleasure and modesty, that he was sensible the plan was capable of receiving greater embellishments than his imagination or conduct of the passions could bestow on it.

      With regard to the deportment of the domestics, on which I have touched in the former preface, I will beg leave to add a few words. The simplicity of their behaviour, almost tending to excite smiles, which at first seems not consonant to the serious cast of the work, appeared to me not only not improper, but was marked designedly in that manner. My rule was nature. However grave, important, or even melancholy, the sensations of princes and heroes may be, they do not stamp the same affections on their domestics; at least the latter do not, or should not be made to express their passions in the same dignified tone. In my humble opinion, the contrast between the sublime of the one and the naïveté of the other, sets the pathetic of the former in a stronger light. The very impatience which a reader feels while delayed by the coarse pleasantries of vulgar actors from arriving at the knowledge of the important catastrophe he expects, perhaps heightens, certainly proves, that he has been artfully interested in the depending event. But I had higher authority than my own opinion for this conduct. That great master of nature, Shakespeare, was the model I copied. Let me ask if his tragedies of Hamlet and Julius Cæsar would not lose a considerable share of their spirit and wonderful beauties, if the humour of the grave-diggers, the fooleries of Polonius, and the clumsy jests of the Roman citizens, were omitted, or vested in heroics? Is not the eloquence of Antony, the nobler and affectingly unaffected oration of Brutus, artificially exalted by the rude outbursts of nature from the mouths of their auditors? These touches remind one of the Grecian sculptor, who, to convey the idea of a Colossus within the dimensions of a seal, inserted a little boy measuring his thumb.

No, says Voltaire, in his edition of Corneille, this mixture of buffoonery and solemnity is intolerable.—Voltaire is a genius1—but not of Shakespeare’s magnitude. Without recurring to disputable authority, I appeal from Voltaire to himself. I shall not avail myself of his former encomiums on our mighty poet, though the French critic has twice translated the same speech in Hamlet, some years ago in admiration, latterly in derision; and I am sorry to find that his judgment grows weaker when it ought to be farther matured. But I shall make use of his own words, delivered on the general topic of the theatre, when he was neither thinking to recommend or decry Shakespeare’s practice; consequently at a moment when Voltaire was impartial. In the preface to his Enfant Prodigue, that exquisite piece, of which I declare my admiration, and which, should I live twenty years longer, I trust I shall never attempt to ridicule, he has these words, speaking of comedy (but equally applicable to tragedy, if tragedy is, as surely it ought to be, a picture of human life; nor can I conceive why occasional pleasantry ought more to be banished from the tragic scene, than pathetic seriousness from the comic): “On y voit un melange de serieux et de plaisanterie, de comique et de touchant; souvent meme une seule avanture produit tous ces contrastes. Rien n’est si commun qu’une maison dans laquelle un pere gronde, une fille occupée de sa passion pleure; le fils se moque des deux, et quelques parens prennent part differemment à la scene, etc. Nous n’inferons pas de là que toute comedie doive avoir des scenes de bouffonerie et des scenes attendrissantes: il y a beaucoup de tres bonnes pièces où il ne regne que de la gayeté; d’autres toutes serieuses; d’autres melangées: d’autres où l’attendrissement va jusqu’aux larmes: il ne faut donner l’exclusion à aucun genre: et si l’on me demandoit quel genre est le meilleur, je repondrois, celui qui est le mieux traité.”2 Surely if a comedy may be toute serieuse, tragedy may now and then, soberly, be indulged in a smile. Who shall proscribe it? shall the critic, who, in self-defence, declares that no kind ought to be excluded from comedy, give laws to Shakespeare?

I am aware that the preface from whence I have quoted these passages does not stand in Monsieur de Voltaire’s name, but in that of his editor; yet who doubts that the editor and author were the same person? or where is the editor who has so happily possessed himself of his author’s style and brilliant ease of argument? These passages were indubitably the genuine sentiments of that great writer. In his epistle to Maffei, prefixed to his Merope, he delivers almost the same opinion, though I doubt with a little irony. I will repeat his words, and then give my reason for quoting them. After translating a passage in Maffei’s Merope, Monsieur de Voltaire adds, “Tous ces traits sont naïfs: tout y est convenable à ceux que vous introduisez sur la scene, et aux mœurs que vous leur donnez. Ces familiarités naturelles eussent été, à ce que je crois, bien reçues dans Athenes; mais Paris et notre parterre veulent une autre espece de simplicité.”3 I doubt, I say, whether there is not a grain of sneer in this and other passages of that epistle; yet the force of truth is not damaged by being tinged with ridicule. Maffei was to represent a Grecian story: surely the Athenians were as competent judges of Grecian manners and of the propriety of introducing them, as the parterre of Paris. On the contrary, says Voltaire (and I cannot but admire his reasoning), there were but ten thousand citizens at Athens, and Paris has near eight hundred thousand inhabitants, among whom one may reckon thirty thousand judges of dramatic works.—Indeed! but, allowing so numerous a tribunal, I believe this is the only instance in which it was ever pretended, that thirty thousand persons, living near two thousand years after the era in question, were, upon the mere face of the poll, declared better judges than the Grecians themselves of what