Massinger's characters. The vigor with which Sir Giles Overreach is set forth has made him the one well-known figure in Massinger's gallery, and the New Way to Pay Old Debts showed in consequence more vitality than any of his other plays. Much praise has been given, and rightly enough, to the originality and force of the conception. The conventional miser is elevated into a great man by a kind of inverse heroism, and made terrible instead of contemptible. But it is equally plain that here, too, Massinger fails to project himself fairly into his villain. His rants are singularly forcible, but they are clearly what other people would think about him, not what he would really think, still less what he would say, of himself. Take, for example, the very fine speech in which he replies to the question of the virtuous nobleman, whether he is not frightened by the imprecations of his victims:

Of what was common to my private use, Nay when my ears are pierced with widows' cries,

And undone orphans wash with tears my threshold,

I only think what 'tis to have my daughter
Right honorable; and 'tis a powerful charm
Makes me insensible to remorse or pity,
Or the least sting of conscience.

Put this into the third person; read "he" for "I," and "his" for my," and it is an admirable bit of denunciation of a character probably intended as a copy from life. It is a description of a wicked man from outside; and wickedness seen from outside is generally unreasonable and preposterous. When it is converted, by simple alteration of pronouns, into the villain's own account of himself, the internal logic which serves as a pretext disappears, and he becomes a mere monster. It is for this reason that, as

Hazlitt says, Massinger's villains-and he was probably thinking especially of Overreach and Luke in A City Madam— appear like drunkards or madmen His plays are apt to be a continuous declamation, cut up into fragments, and assigned to the different actors; and the essential unfitness of such a method to dramatic requirements needs no elaborate demonstration. The villains will have to denounce themselves, and will be ready to undergo conversion at a moment's notice in order to spout openly on behalf of virtue as vigorously as they have spouted in transparent disguise on behalf of vice.

There is another consequence of Massinger's romantic tendency, which is more pleasing. The chivalrous ideal of morality involves a reverence for women, which may be exaggerated or affected, but which has at least a genuine element in it. The women on the earlier stage have comparatively a bad time of it amongst their energetic companions. Shakespeare's women are undoubtedly most admirable and lovable creatures; but they are content to take a subordinate part, and their highest virtue generally includes entire submission to the will of their lords and masters. Some, indeed, have an abundant share of the masculine temperament, like Cleopatra or Lady Macbeth; but then they are by no means model characters. Iago's description of the model woman is a cynical version of the true Shakespearian theory. Women's true sphere, according to him, or according to the modern slang, is domestic life; and, if circumstances force a Cordelia, an Imogen, a Rosalind, or a Viola, to take a more active share in life, they take good care to let us know that they have a woman's heart under their male dress. The weaker characters in Massinger give a higher place to women, and justify it by a sentiment of chivalrous devotion. The excess, indeed, of such submissiveness is often satirised. In the Roman Actor, the Emperor of the East, the Duke of Milan, the Picture, and elsewhere, we have various phases of uxorious weakness, which suggest possible application to the Court of Charles I. Elsewhere, as in the Maid of Honor and the Bashful Lover, we are called upon to sympathise with manifestations of a highflown devotion to

feminine excellence. Thus, the bashful lover, who is the hero of one of his characteristic dramatic romances, is a gentleman who thinks himself scarcely worthy to touch his mistress's shoestring. On the sight of her he exclaims

As Moors salute

The rising sun with joyful superstition,
I could fall down and worship.-O my heart!
Like Phoebe breaking through an envious
cloud,

Or something which no simile can express,
She shows to me; a reverent fear, but blended
With wonder and astonishment, does possess

me.

When she condescends to speak to him, the utmost that he dares to ask is liberty to look at her, and he protests that he would never aspire to any higher privilege. It is gratifying to add that he follows her through many startling vicis situdes of fortunes in a spirit worthy of this exordium, and of course is finally persuaded that he may allow himself a nearer approach to his goddess. The Maid of Honor has two lovers, who accept a rather similar position. One of them is unlucky enough to be always making mischief by well-meant efforts to forward her interest. He, poor man, is rather ignominiously paid off in downright cash at the end of the piece. His more favored rival listens to the offers of a rival duchess, and ends by falling between two stools. He resigns himself to the career of a Knight of Malta, whilst the Maid of Honor herself retires into a convent. Mr. Gardiner compares this catastrophe unfavorably with that of Measure for Measure, and holds that it is better for a lady to marry a duke than to give up the world as, on the whole, a bad business. If, however, Isabella is better provided for by Shakespeare than Camiola, "The Maid of Honor," by Massinger, we must surely agree that the Maid of Honor has the advantage of poor Mariana, whose reunion with her hypocritical husband certainly strikes one as a questionable advantage. Her fate seems to intimate that marriage with a hypocritical tyrant ought to be regarded as better than no marriage at all. Massinger's solution is at any rate in harmony with the general tone of chivalrous sentiment. A woman who has been placed upon a pinnacle by overstrained devotion cannot, consistently with her dignity, console herself like an ordinary

creature of flesh and blood. When her worshippers turn unfaithful she must not look out for others. She may permit herself for once to return the affection of a worthy lover; but, when he fails, she must not condescend again to love. That would be to admit that love was a necessity of her life, not a special act of favor for some exceptional proofs of worthiness. Given the general tone of sentiment, I confess that, to my taste, Massinger's solution has the merit, not only of originality, but of harmony. It may, of course, be held that a jilted lady should, in a perfect healthy state of society, have some other alternative besides a convent or an unworthy marriage. Some people, for example, may hold that she should be able to take to active life as a lawyer or a professor of medicine; or they may hold that love ought not to hold so prominent a part even in a woman's life, that disappointed passion should involve, as a necessary consequence, the entire abandonment of the world. But, taking the romantic point of view, of which it is the very essence to set an extravagant value upon love, and remembering that Massinger had not heard of modern doctrines of woman's rights, one must admit, I think, that he really shows, by the best means in his power, a strong sense of the dignity of womanhood, and that his catastrophe is more satisfactory than the violent death or the consignment to an inferior lover which would have commended themselves to most Elizabethan dramatists.

The same vein of chivalrous sentiment gives a fine tone to some of Massinger's other plays; to the Bondman, for example, and the Great Duke of Florence, in both of which the treatment of lover's devotion shows a higher sense of the virtue of feminine dignity and purity than is common in the contemporary stage. There is, of course, a want of reality, an admission of extravagant motives, and an absence of dramatic concentration, which indicate an absence of high imaginative power. Chivalry, at its best, is not very reconcilable with common sense; and the ideal hero is divided, as Cervantes shows, by very narrow distinctions from the downright madman. What was absurd in the more vigorous manifestations of the spirit does not vanish when its energy is lowered, and the

rhetorician takes the place of the poet. But the sentiment is still genuine, and often gives real dignity to Massinger's eloquent speeches. It is true that, in apparent inconsistency with this excellence, passages of Massinger are even more deeply stained than usual with revolting impurities. Not only are his bad men and women apt to be offensive beyond all bearable limits, but places might be pointed out in which even his virtuous women indulge in language of the indescribable variety. The inconsistency of course admits of an easy explanation. Chivalrous sentiment by no means involves perfect purity, nor even a lofty conception of the true meaning of purity. Even a strong religious feeling of a certain kind is quite compatible with considerable laxity in this respect. Charles I. was a virtuous monarch, according to the admission of his enemies; but, as Kingsley remarks, he suggested a plot to Shirley which would certainly not be consistent with the most lax modern notions of decency. The court of which he was the centre certainly included a good many persons who might have at once dictated Massinger's most dignified sentiments and enjoyed his worst ribaldry. Such, for example, if Clarendon's character of him be accurate, would have been the supposed "W. H.," the eldest of the two Earls of Pembroke, with whose family Massinger was so closely connected. But it is only right to add that Massinger's errors in this kind are superficial, and might generally be removed without injury to the structure of his plays.

I have said enough to suggest the general nature of the answer which would have to be made to the problem with which I started. Beyond all doubt, it would be simply preposterous to put down Massinger as a simple product of corruption. He does not mock at generous, lofty instincts, or overlook their influence as great social forces. Mr Ward quotes him as an instance of the connection between poetic and moral excellence. The dramatic effectiveness of his plays is founded upon the dignity of his moral sentiment; and we may recognise in him "a man who firmly believes in the eternal difference between right and wrong." I subscribe most willingly to the truth of Mr. Ward's general princi

ple, and, with a certain reservation, to the correctness of this special illustration. But the reservation is an important one. After all, can anybody say honestly that he is braced and invigorated by reading Massinger's plays? Does he perceive any touch of what we feel when we have been in company, say, with Sir Walter Scott; a sense that our intellectual atmosphere is clearer than usual, and that we recognise more plainly than 'we are apt to do the surpassing value of manliness, honesty, and pure domestic affection? Is there not rather a sense that we have been all the time in an unnatural region, where, it is true, a sense of honor and other good qualities come in for much eloquent praise, but where, above everything, there is a marked absence of downright wholesome common sense? Of course the effect is partly due to the region in which the old dramatists generally sought for their tragic situations. We are never quite at home in this fictitious cloudland, where the springs of action are strange, unaccountable, and altogether different from those with which we have to do in the worka-day world. A great poet, indeed, weaves a magic mirror out of these dream-like materials, in which he shows us the great passions, love, and jealousy, and ambition, reflected upon a gigantic scale. But, in weaker hands, the characters become eccentric instead of typical: his vision simply distorts instead of magnifying the fundamental truths of human nature. The liberty which could be used by Shakespeare becomes dangerous for his successors. Instead of a legitimate idealisation, we have simply an abandonment of any basis in reality.

The admission that Massinger is moral must therefore be qualified by the statement that he is unnatural; or, in other words, that his morality is morbid. The groundwork of all the virtues, we are sometimes told, is strength and manliness. A strong nature may be wicked, but a weak one cannot attain any high moral level. The correlative doctrine in literature is, that the foundation of all excellence, artistic or moral, is a vivid perception of realities and a masculine grasp of facts. A man who has that essential quality will not blink the truths which we see illustrated every day around us. He will not represent vice

as so ugly that it can have no charms, so foolish that it can never be plausible, or so unlucky that it can never be triumphant. The robust moralist admits that vice is often pleasant, and that wicked men flourish like a green bay tree. He cannot be over anxious to preach, for he feels that the intrinsic charm of high qualities can dispense with any artificial attempts to bolster them up by sham rhetoric, or to slur over the hard facts of life. He will describe Iago as impartially as Desdemona; and, having given us the facts, leave us to make what we please of them. It is the mark of a more sickly type of morality, that it must always be distorting the plain truth. It becomes sentimental, because it wishes to believe that what is pleasant must be true. It makes villains condemn themselves, because such a practice would save so much trouble to judges and moralists. Not appreciating the full force of passions, it allows the existence of grotesque and eccentric motives. It fancies that a little rhetoric will change the heart as well as the passing mood, and represents the claims of virtue as perceptible on the most superficial examination. The morality which requires such concessions becomes necessarily effeminate; it is unconsciously giving up its strongest position by implicitly admitting that the world in which virtue is possible is a very different one from our

own.

The decline of the great poetic impulse does not yet 'reveal itself by sheer blindness to moral distinctions, or downright subservience to vice. A lowered vitality does not necessarily imply disease, though it is favorable to the development of vicious germs. The morality The morality which flourishes in an exhausted soil is not a plant of hardy growth and tough fibre, nourished by rough common sense, flourishing amongst the fierce contests of vigorous passions, and delighting in the open air and the broad daylight. It loves the twilight of romance, and creates heroes impulsive, eccentric, extravagant in their resolves, servile in their devotion, and whose very natures are more or less allied to weakness and luxurious self-indulgence. Massinger, indeed, depicts with much sympathy the virtues of the martyr and the penitent; he can illustrate the paradox that strength can

be conquered by weakness, and violence by resignation. His good women [triumph by softening the hearts of their persecutors. Their purity is more attractive than the passions of their rivals. His deserted King shows himself worthy of more loyalty than his triumphant persecutors. His Roman actor atones for his weakness by voluntarily taking part in his own punishment.

Such passive virtues are undoubtedly most praiseworthy; but they may border upon qualities not quite so praiseworthy. It is a melancholy truth that your martyr is apt to be a little sanctimonious, and that a penitent is sometimes a bit of a sneak. Resignation and self-restraint are admirable qualities, but admirable in proportion to the force of the opposing temptation. The strong man curbing his passions, the weak woman finding strength in patient suffering, are deserving of our deepest admiration; but in Massinger we feel that the triumph of virtue implies rather a want of passion than a power of commanding it, and that resignation is comparatively easy when it connotes an absence of active force. The general lowering of vitality, the want of rigid dramatic coloring, deprive his martyrs of that background of vigorous reality against which their virtues would be forcibly revealed. His pathos is not vivid and penetrating. Truly pathetic power is produced only when we see that it is a sentiment wrung from a powerful intellect by keen sympathy with the wrongs of life. We are affected by the tears of a strong man; but the popular preacher who enjoys weeping produces in us nothing but contempt. Massinger's heroes and heroines have not, we may say, backbone enough in them to make us care very deeply for their sorrows. And they moralise rather too freely. We do not want sermons, but sympathy, when we are in our deepest grief; and we do not feel that anyone feels very keenly who can take his sorrows for a text, and preach in his agony upon the vanity of human wishes or the excellence of resignation.

Massinger's remarkable flow of genuine eloquence, his real dignity of sentiment, his sympathy for virtuous motive, entitle him to respect; but we cannot be blind to the defect which keeps his work below the level of his greatest con