The Fainalls and the Mirabels, the Dorimants, and Lady Touchwoods, in their own sphere do not offend my moral sense—­or, in fact, appeal to it at all.  They seem engaged in their proper element.  They break through no laws, or conscientious restraints.  They know of none.  They have got out of Christendom into the land—­what shall I call it?—­of cuckoldry—­the Utopia of gallantry, where pleasure is duty, and the manners perfect freedom.  It is altogether a speculative scene of things, which has no reference whatever to the world that is.  No good person can be justly offended as a spectator, because no good person suffers on the stage.  Judged morally, every character in these plays—­the few exceptions only are mistakes—­is alike essentially vain and worthless.  The great art of Congreve is especially shown in this, that he has entirely excluded from his scenes,—­some little generosities in the part of Angelica perhaps excepted,—­not only any thing like a faultless character, but any pretensions to goodness or good feelings whatsoever.  Whether he did this designedly, or instinctively, the effect is as happy, as the design (if design) was bold.  I used to wonder at the strange power which his Way of the World in particular possesses of interesting you all along in the pursuits of characters, for whom you absolutely care nothing—­for you neither hate nor love his personages—­and I think it is owing to this very indifference for any, that you endure the whole.  He has spread a privation of moral light, I will call it, rather than by the ugly name of palpable darkness, over his creations; and his shadows flit before you without distinction or preference.  Had he introduced a good character, a single gush of moral feeling, a revulsion of the judgment to actual life and actual duties, the impertinent Goshen would have only lighted to the discovery of deformities, which now are none, because we think them none.

Translated into real life, the characters of his, and his friend Wycherley’s dramas, are profligates and strumpets,—­the business of their brief existence, the undivided pursuit of lawless gallantry.  No other spring of action, or possible motive of conduct, is recognised; principles which universally acted upon must reduce this frame of things to a chaos.  But we do them wrong in so translating them.  No such effects are produced in their world.  When we are among them, we are amongst a chaotic people.  We are not to judge them by our usages.  No reverend institutions are insulted by their proceedings,—­for they have none among them.  No peace of families is violated,—­for no family ties exist among them.  No purity of the marriage bed is stained,—­for none is supposed to have a being.  No deep affections are disquieted,—­no holy wedlock bands are snapped asunder,—­for affection’s depth and wedded faith are not of the growth of that soil.  There is neither right nor wrong,—­gratitude or its opposite,—­claim or duty,—­paternity or sonship.  Of what consequence is it to virtue, or how is she at all concerned about it, whether Sir Simon, or Dapperwit, steal away Miss Martha; or who is the father of Lord Froth’s, or Sir Paul Pliant’s children?