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Of this diseased epidemic influence there are two forms especially preclusive of tragic worth. The first is the necessary growth of a sense and love of the ludicrous, and a morbid sensibility of the assimilative power,—an inflammation produced by cold and weakness,—which in the boldest bursts of passion will lie in wait for a jeer at any phrase, that may have an accidental coincidence in the mere words with something base or trivial. For instance,—to express woods, not on a plain, but clothing a hill, which overlooks a valley, or dell, or river, or the sea,—the trees rising one above another, as the spectators in an ancient theatre,—I know no other word in our language (bookish and pedantic terms out of the question), but hanging woods, the sylvæ superimpendentes of Catullus; yet let some wit call out in a slang tone,—“the gallows!” and a peal of laughter would damn the play. Hence it is that so many dull pieces have had a decent run, only because nothing unusual above, or absurd below, mediocrity furnished an occasion,—a spark for the explosive materials collected behind the orchestra. But it would take a volume of no ordinary size, however laconically the sense were expressed, if it were meant to instance the effects, and unfold all the causes, of this disposition upon the moral, intellectual, and even physical character of a people, with its influences on domestic life and individual deportment. A good document upon this subject would be the history of Paris society and of French, that is, Parisian, literature from the commencement of the latter half of the reign of Louis XIV. to that of Buonaparte, compared with the preceding philosophy and poetry even of Frenchmen themselves.

The second form, or more properly, perhaps, another distinct cause, of this diseased disposition is matter of exultation to the philanthropist and philosopher, and of regret to the poet, the painter, and the statuary alone, and to them only as poets, painters, and statuaries;—namely, the security, the comparative equability, and ever increasing sameness of human life. Men are now so seldom thrown into wild circumstances, and violences of excitement, that the language of such states, the laws of association of feeling with thought, the starts and strange far-flights of the assimilative power on the slightest and least obvious likeness presented by thoughts, words, or objects,—these are all judged of by authority, not by actual experience,—by what men have been accustomed to regard as symbols of these states, and not the natural symbols, or self-manifestations of them.

Even so it is in the language of man, and in that of nature. The sound sun, or the figures s, u, n, are purely arbitrary modes of recalling the object, and for visual mere objects they are not only sufficient, but have infinite advantages from their very nothingness per se. But the language of nature is a subordinate Logos, that was in the beginning, and was with the thing it represented, and was the thing it represented.

Now the language of Shakespeare, in his Lear for instance, is a something intermediate between these two; or rather it is the former blended with the latter,—the arbitrary, not merely recalling the cold notion of the thing, but expressing the reality of it, and, as arbitrary language is an heir-loom of the human race, being itself a part of that which it manifests. What shall I deduce from the preceding positions? Even this,—the appropriate, the never to be too much valued advantage of the theatre, if only the actors were what we know they have been,—a delightful, yet most effectual remedy for this dead palsy of the public mind. What would appear mad or ludicrous in a book, when presented to the senses under the form of reality, and with the truth of nature, supplies a species of actual experience. This is indeed the special privilege of a great actor over a great poet. No part was ever played in perfection, but nature justified herself in the hearts of all her children, in what state soever they were, short