[24] In the year of the 85th Olympiad; 437 before our aera, and 317 of the foundation of Rome.
[25] The Greek comedies have been regarded, by many, in the light of political journals, the Athenian newspapers of the day, where, amidst the distortions of caricature, the lineaments of the times were strongly drawn. See Madame de Staël de la Litérature, c. iii. —Ed.
[26] Preface to Plautus. Paris, 1684.
[27] Brumoy has mistaken Lucretius for Virgil.
[28] "Morum hujus temporis picturam, velut in speculo, suis in comoediis repraesentavit Aristophanes." Valckenaer, Oratio de publicis Atheniensium moribus.—Ed.
[29]
Vice is a monster of so frightful mien,
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
Pope's Essay on Man, ii. 217.
[30] It is not certain, that Aristophanes did procure the death of Socrates; but, however, he is certainly criminal for having, in the Clouds, accused him, publickly, of impiety. B.—Many ingenious arguments have been advanced, since the time of Brumoy and Johnson, in vindication of Aristophanes, with regard to Socrates. It has been urged, that a man, of the established character of Socrates, could not be injured by the dramatic imputation of faults and follies, from which every individual in the theatre believed him to be exempt; while the vices of the sophists and rhetors, whom Aristophanes was really attacking, were placed in a more ludicrous, or more odious light, by a mental juxta-position with the pure and stern virtue of the master of Plato. This is very plausible; but it may still be doubted, whether the greater part of an Athenian audience, with all their native acuteness and practical criticism, would, at the moment, detect this subtile irony. If, indeed, it was irony, for still, with deference to great names be it spoken, it remains to be disproved, that the Clouds was the introductory step to a state-impeachment. Irony is, at best, a dangerous weapon, and has, too frequently, been wielded by vulgar hands, to purposes widely different from those which its authors designed. The Tartuffe exposed to the indignation of France, a character, which every good man detests. But, was the cause of religious sincerity benefited, by Molière's representation of a sullen, sly, and sensual hypocrite? Did the French populace discriminate between such, and the sincere professor of christianity? The facts of the revolution give an awful answer to the question. Cervantes ridiculed the fooleries and affectation ingrafted upon knight errantry. Did he intend to banish honour, humanity and virtue, loyalty, courtesy and gentlemanly feeling from Spain? The people understood not irony, and Don Quixote combined with other causes, to degrade to its present abasement, a land, so long renowned for her high and honourable chivalry, for "ladye-love, and feats of knightly worth." See likewise note on Adventurer, 84, and the references there made; and preface to the Idler.—Ed.
[31] Boileau, Art. Poèt. chant, 3.
[32] Réflexions sur la poét. p. 154. Paris, 1684. [Transcriber's note: Although opening quotes are present (…"is a representation…) closing quotes appear to be missing. It is therefore unclear where this quotation ends.]
[33] [Transcriber's note: "See note to preface to Shakespeare in this volume, page 103" in original. Page 103 is the first page of the chapter; the only note on this page reads, "Dr. Johnson's Preface first appeared in 1765. Malone's Shakespeare, i. 108. and Boswell's Life of Johnson, i.">[