When our consciousness turns upon the main design of life, and our thoughts are employed upon the chief purpose either in business or pleasure, we shall never betray an affectation, for we cannot be guilty of it but when we give the passion for praise an unbridled liberty, our pleasure in little perfections robs us of what is due to us for great virtues and worthy qualities. How many excellent speeches and honest actions are lost for want of being indifferent where we ought? Men are opppressed with regard to their way of speaking and acting, instead of having their thoughts bent upon what they should do or say; and by that means bury a capacity for great things, by their fear of failing in indifferent things. This, perhaps, cannot be called affectation, but it has some tincture of it, at least so far as that their fear of erring in a thing of no consequence, argues they would be too much pleased in performing it.

It is only from a thorough disregard to himself in such particulars, that a man can act with a laudable suf >ficiency: his heart is fixed upon one point in view and he commits no errors, because he thinks nothing an error but what deviates from that intention.

The wild havoc affectation makes in that part of the world which should be most polite, is visible wherever we turn our eyes; it pushes men not only into impertinences in conversation, but also in their premeditated speeches.At the bar it torments the bench, whose business it is to cut off all superfluities in what is spoken before it by the practitioner; as well as several little pieces of injustice which arise from the law itself. I have seen it make a man run from the purpose before a judge, who was, when at the bar himself, so close and logical a pleader, that, with all the pomp of eloquence in his power, he never spoke a word too much.

It might be borne even here, but it often ascends the pulpit itself; and the declaimer, in that sacred place, is frequently so impertinently witty, speaks of the last day itself with so many quaint phrases, that there is no man who understands raillery but must resolve to sin no more; nay, you may behold him sometimes in prayer, for a proper delivery of the great truths he is to utter, humble himself with so very well-turned. a phrase, and mention

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his own unworthiness in a way so very becoming, that the air of the pretty gentleman is preserved under the lowliness of the preacher.

I shall end this with a short letter I writ the other day to a witty man, over-run with the fault I am speaking of.

cc DEAR SIR,

"I SPENT Some time with you the other day, and must take the liberty of a friend to tell you of the unsufferable affectation you are guilty of in all you say and do. When I gave you an hint of it, you asked me whether a man is to be cold to what his friends think of him? No; but praise is not to be the entertainment of every moment; he that hopes for it must be able to suspend the possession of it till proper periods of life, or death itself. If you would not rather be commended than be praise-worthy, contemn little merits; and allow no man to be so free with you as to praise you to your face. Your vanity by this means will want its food. At the same time your passion for esteem will be more fully gratified; men will praise you in their actions; where you now receive one compliment, you will then receive twenty civilities. Till then you will never have of either, further than, Sir,

This jealous, waspish, wrong-head, rhyming race. POPE.

ON TRAGEDY.

As a perfect tragedy is the noblest production of human nature, so it is capable of giving the mind one of the most delightful and most improving entertainments.

A virtuous man, says SENECA, struggling with misfortunes, is such a spectacle as gods might look upon with pleasure; and such a pleasure it is which one meets with in the representation of a well-written tragedy. Diversions of this kind wear out of our thoughts every thing that is mean and little. They cherish and cultivate that humanity which is the ornament of our nature. They soften insolence, sooth affliction, and subdue the mind to the dispensations of Providence.

It is no wonder, therefore, that, in all the polite nations of the world, this part of the drama has met with public encouragement.

The modern tragedy excels that of Greece and Rome in the intricacy and disposition of the fable; but, what a Christian writer would be ashamed to own, falls infinitely short of it in the moral part of the performance.

This I may shew more at large hereafter; and, in the mean time, that I may contribute something towards the improvement of the English tragedy, I shall take notice, in this and in other following papers, of some particular parts in it that seem liable to exception.

ARISTOTLE Observes, that the Iambic verse in the Greek tongue was the most proper for tragedy; because, at the same time that it lifted up the discourse from prose, it was that which approached nearer to it than any other kind of verse. For, says he, we may observe that men, in ordinary discourse, very often speak Iambics, without taking notice of it. We may make the same.observation of our English blank verse, which often enters into our common discourse, though we do not attend to it; and is such a due medium between rhyme and prose, that it seems wonderfully adapted to tragedy. I am, therefore, very much offended when I see a play in rhyme; which is as abourd in English as a tragedy of Hexameters would have been in Greek or Latin. The solecism is, I think, still greater in those plays that have some scenes in rhyme and some in blank verse, which are to be looked upon as two several languages; or where we see some particular similies dignified with rhyme, at the same time that every thing about them lies in blank verse. I would not, however, debar the poet from concluding his tra gedy, or, if he pleases, every act of it, with two or

three couplets, which may have the same effect as an air in the Italian opera after a long recitativo, and give the actor a graceful exit. Besides that, we see a diversity of numbers in some parts of the old tragedy, in order to hinder the ear from being tired with the same continued modulation of voice. For the same reason I do not dislike the speeches in our English tragedy that close with a Hemiflich or half verse, notwithstanding the person who speaks after it begins a new verse, without filling up the preceding one; nor with abrupt pauses and breakingsoff in the middle of a verse, when they humour any passion that is expressed by it.

Since I am upon this subject, I must observe that our English poets have succeeded much better in the style than in the sentiments of their tragedies. Their language is very often noble and sonorous, but the sense either very trifling or very common. On the contrary, in the ancient tragedies, and indeed in those of CORNEILLE and RACINE, though the expressions are very great, it is the thought that bears them up and swells them. For my own part, I prefer a noble sentiment that is depressed with homely language, infinitely before a vulgar one that is blown up with all the sound and energy of expression. Whether this defect in our tragedies may arise from want of genius, knowledge, or experience in the writers, or from their compliance with the vicious taste of their readers, who are better judges of the language than of the sentiments, and consequently relish the one more than the other, I cannot determine. But I believe it might rectify the conduct both of the one and of the other, if the writer laid down the whole contexture of his dialogue in plain English before he turned it into blank verse; and if the reader, after the perusal of a scene, would consider the naked thought of every speech in it, when divested of all its tragic ornaments: by this means, without being imposed upon by words, we may judge impartially of the thought, and consider whether it be natural or great enough for the person that utters it, whether it deserves to shine in such a blaze of eloquence, or shew itself in such a variety of lights, as are generally made use of by the writers of our English tragedy.

I must, in the next place, observe, that when our thoughts are great and just, they are often obscured by the sounding phrases, hard metaphors, and forced expressions in which they are clothed. SHAKESPEARE is often very faulty in this particular. There is a fine observation in ARISTOTLE to this purpose, which I have never seen quoted. The expression, says he, ought to be very much laboured in the unactive parts of the fable, as in descriptions, similitudes, narrations, and the like; in which the opinions, manners, and passions of men are not represented; for these (namely, the opinions, manners, and passions) are apt to be obscured by pompous phrases and elaborate expressions. HORACE, who copied most of his criticisms after ARISTOTLE, seems to have had his eye on the foregoing rule, in the following

verses:

Et tragicus plerumque dolet sermone pedestri:
TELEPHUS et PELEUS, cum pauper et exul uterque,
Projicit ampullas et sesquipedalia verba,
Si curat cor spectantis tetigisse querelâ.

Tragedians too lay by their state to grieve;
PELEUS and TELEPHUS, exil'd and poor,
Forgot their swelling and gigantic words.

ARS. POET. V. 95.

ROSCOMMON.

Among our modern English poets, there is none who was better turned for tragedy than LEE, if, instead of favouring the impetuosity of his genius, he had restrained it, and kept it within its proper bounds. His thoughts are wonderfully suited to tragedy, but frequently lost in such a cloud of words, that it is hard to see the beauty of them there is an infinite fire in his works, but so involved in smoke, that it does not appear in half its lustre. He frequently succeeds in the passionate parts of the tragedy, but more particularly where he slackens his efforts, and eases the style of those epithets and metaphors in which he so much abounds. What can be more natural, more soft, or more passionate, than that line in STATIRA's speech, where she describes the charms of ALEXANDER's conversation?

'Then he would talk-Good gods! how he would talk!