Our fair readers are also desired to attend to what a celebrated critic* of a neighbouring nation says on the nature and design of tragedy, from the rules laid down by the same great antient.
* Rapin, on Aristotle's Poetics.
'Tragedy,' says he, makes man modest, by representing the great masters of the earth humbled; and it makes him tender and merciful, by showing him the strange accidents of life, and the unforeseen disgraces, to which the most important persons are subject.
'But because man is naturally timorous and compassionate, he may fall into other extremes. Too much fear may shake his constancy of mind, and too much of tragedy to regulate these two weaknesses. It prepares and arms him against disgraces, by showing them so frequent in the most considerable persons; and he will cease to fear extraordinary accidents, when he sees them happen to the highest part of mankind. And still more efficacious, we may add, the example will be, when he sees them happen to the best.
'But as the end of tragedy is to teach men not to fear too weakly common misfortunes, it proposes also to teach them to spare their compassion for objects that deserve it. For there is an injustice in being moved at the afflictions of those who deserve to be miserable. We may see, without pity, Clytemnestra slain by her son Orestes in Æschylus, because she had murdered Agamemnon her husband; yet we cannot see Hippolytus die by the plot of his step-mother Phædra, in Euripides, without compassion, because he died not, but for being chaste and virtuous.
These are the great authorities so favourable to the stories that end unhappily. And we beg leave to reinforce this inference from them, that if the temporary sufferings of the virtuous and the good can be accounted for and justified on Pagan principles, many more and infinitely stronger reasons will occur to a Christian reader in behalf of what are called unhappy catastrophes, from the consideration of the doctrine of future rewards; which is every where strongly enforced in the History of Clarissa.
Of this, (to give but one instance,) an ingenious modern, distinguished by his rank, but much more for his excellent defence of some of the most important doctrines of Christianity, appears convinced in the conclusion of a pathetic Monody, lately published; in which, after he had deplored, as a man without hope, (expressing ourselves in the Scripture phrase,) the loss of an excellent wife; he thus consoles himself:
Yet, O my soul! thy rising murmurs stay,
Nor dare th' All-wise Disposer to arraign,
Or against his supreme decree
With impious grief complain.
That all thy full-blown joys at once should fade,
Was his most righteous will: and be that will obey'd.
Would thy fond love his grace to her controul,
And in these low abodes of sin and pain
Her pure, exalted soul,
Unjustly, for thy partial good detain?
No—rather strive thy grov'ling mind to raise
Up to that unclouded blaze,
That heav'nly radiance of eternal light,
In which enthron'd she now with pity sees,
How frail, how insecure, how slight,
Is every mortal bliss.
But of infinitely greater weight than all that has been above produced on this subject, are the words of the Psalmist:
'As for me, says he,* my feet were almost gone, my steps had well nigh slipt: for I was envious at the foolish, when I saw the prosperity of the wicked. For their strength is firm: they are not in trouble as other men; neither are they plagued like other men—their eyes stand out with fatness: they have more than their heart could wish—verily I have cleansed mine heart in vain, and washed my hands in innocence; for all the day long have I been plagued, and chastened every morning. When I thought to know this, it was too painful for me. Until I went into the sanctuary of God; then understood I their end—thou shalt guide me with thy counsel, and afterwards receive me to glory.'