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 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.

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