In 1698, Collier published his Short View of the Profaneness and Immorality of the English Stage, a book which threw the whole literary world into commotion, but which is now much less read than it deserves. The faults of the work, indeed, are neither few nor small. The dissertations on the Greek and Latin drama do not at all help the argument, and, whatever may have been thought of them by the generation which fancied that Christ Church had refuted Bentley, are such as, in the present day, a scholar of very humble pretensions may venture to pronounce boyish, or rather babyish. The censures are not sufficiently discriminating.
The authors whom Collier accused had been guilty of such gross sins against decency that he was certain to weaken instead of strengthening his case, by introducing into his charge against them any matter about which there could be the smallest dispute.
He was, however, so injudicious as to place among the outrageous offences which he justly arraigned, some things which are really quite innocent, and some slight instances of levity which, though not perhaps strictly correct, could easily be paralleled from the works of writers who had rendered great services to morality and religion. Thus he blames Congreve, the number and gravity of whose real transgressions made it quite unnecessary to tax him with any that were not real, for using the words "martyr" and "inspiration" in a light sense; as if an archbishop might not say that a speech was inspired by claret or that an alderman was a martyr to the gout. Sometimes, again, Collier does not sufficiently distinguish between the dramatist and the persons of the drama. Thus he blames Vanbrugh for putting into Lord Foppington's mouth some contemptuous expressions respecting the Church service; though it is obvious that Vanbrugh could not better express reverence than by making Lord Foppington express contempt. There is also throughout the Short View too strong a display of professional feeling. Collier is not content with claiming for his order an immunity from indiscriminate scurrility; he will not allow that, in any case, any word or act of a divine can be a proper subject for ridicule. Nor does he confine this benefit of clergy to the ministers of the Established Church. He extends the privilege to Catholic priests, and, what in him is more surprising, to Dissenting preachers.
This, however, is a mere trifle. Imaums, Brahmins, priests of Jupiter, priests of Baal, are all to be held sacred. Dryden is blamed for making the Mufti in Don Sebastian talk nonsense. Lee is called to a severe account for his incivility to Tiresias. But the most curious passage is that in which Collier resents some uncivil reflections thrown by Cassandra, in Dryden's Cleomenes, on the calf Apis and his hierophants. The words "grass-eating, foddered god," words which really are much in the style of several passages in the Old Testament, give as much offence to this Christian divine as they could have given to the priests of Memphis.
But, when all deductions have been made, great merit must be allowed to this work. There is hardly any book of that time from which it would be possible to select specimens of writing so excellent and so various. To compare Collier with Pascal would indeed be absurd. Yet we hardly know where, except in the Provincial Letters, we can find mirth so harmoniously and becomingly blended with solemnity as in the Short View, In truth, all the modes of ridicule, from broad fun to polished and antithetical sarcasm, were at Collier's command. On the other hand, he was complete master of the rhetoric of honest indignation.
We scarcely know any volume which contains so many bursts of that peculiar eloquence which comes from the heart and goes to the heart. Indeed the spirit of the book is truly heroic.
In order fairly to appreciate it, we must remember the situation in which the writer stood. He was under the frown of power. His name was already a mark for the invectives of one half of the writers of the age, when, in the cause of good taste, good sense, and good morals, he gave battle to the other half. Strong as his political prejudices were, he seems on this occasion to have entirely laid them aside. He has forgotten that he is a Jacobite, and remembers only that he is a citizen and a Christian. Some of his sharpest censures are directed against poetry which had been hailed with delight by the Tory party, and had inflicted a deep wound on the Whigs. It is inspiriting to see how gallantly the solitary outlaw advances to attack enemies, formidable separately, and, it might have been thought, irresistible when combined, distributes his swashing blows right and left among Wycherley, Congreve, and Vanbrugh, treads the wretched D'Urfey down in the dirt beneath his feet, and strikes with all his strength full at the towering crest of Dryden.
The effect produced by the Short View was immense. The nation was on the side of Collier. But it could not be doubted that, in the great host which he had defied, some champion would be found to lift the gauntlet. The general belief was that Dryden would take the field; and all the wits anticipated a sharp contest between two well-paired combatants. The great poet had been singled out in the most marked manner. It was well known that he was deeply hurt, that much smaller provocations had formerly roused him to violent resentment, and that there was no literary weapon, offensive or defensive, of which he was not master. But his conscience smote him; he stood abashed, like the fallen archangel at the rebuke of Zephon,--"And felt how awful goodness is, and saw Virtue in her shape how lovely; saw and pined His loss."
