praises of the gods. The fragments of the Orphic hymns, and those of Linus and Musaeus, show these poets entertained sounder notions of the Supreme Being than many philosophers of a later date. There are lyric fragments yet remaining that bear striking resemblance to Scripture."
So, says Bishop Horne, "The poetry of the Jews is clearly traceable to the service of religion. To celebrate the praises of God, to decorate his worship, and give force to devout sentiments, was the employment of the Hebrew Muse."
The choral song, that is, a sacred ode united with appropriate action, distinguished the Jews and Greeks alike. At a later period of Jewish history, the chorus became perfected, yet without receiving any organic change. Among the Greeks, however, the chorus passed by degrees into the drama. To simple singing and dancing they added a variety of imitative action; from celebrating the praises of the Divinity, they proceeded to represent the deeds of men, and their orchestras were enlarged to theatres. They retained the chorus, but subordinated it to the action. The Jews, on the other hand, did no more than dramatize the chorus. So, Bishop Horsley says, the greater part of the Psalms are a sort of dramatic ode, consisting of dialogues between certain persons sustaining certain characters. In these psalms, the persons are the writer himself and a band of Levites,—or sometimes the Supreme Being, or a personation of the Messiah.
We find, then, the Jews and the Greeks running parallel in respect of the drama, or that out of which the drama sprung, the chorus, for a long series of years. The practice of the two nations in this respect exhibits a striking coincidence, indeed, Lowth conceives that the Song of Solomon bears a strong resemblance to the Greek drama. "The chorus of virgins," he says, "seems in every respect congenial to the tragic chorus of the Greeks. They are constantly present, and prepared to fulfil all the duties of advice and consolation; they converse frequently with the different characters; they take part in the whole business of the poem." They fulfilled, in a word, all the purpose of the Greek chorus on the Greek stage.
On certain occasions, the Greek chorus celebrated divine worship in the vicinity of the great altar of their god. Clad in magnificent vestments, they move to solemn measures about it; they ascend and descend the steps that lead to it; they offer sacrifices upon it; they carry in their hands lighted torches; they pour out lustral water; they burn incense; they divide into antiphonal bands, and sing alternate stanzas of their sacred songs.
So, in their religious festivals, the Jewish chorus surrounded the high altar of their worship, gorgeously dressed, and with an harmonious tread; they mounted and remounted the steps; they offered sacrifices; they bore branches of trees in their hands; they scattered the lustral water; they burnt incense; they pealed the responsive anthem.
But while we follow down the stream of resemblance to a certain point, it divides at last: on the Greek side, it is diverted into the lighter practice of the theatre; on the Jewish side, it seems to deepen itself in the religious feeling of the nation.
Aeschylus, the father of tragedy, seizing upon the chorus, elaborated it into the drama. The religious idea, indeed, seems never to have deserted the gentile drama; for, at a later period, we find the Romans appointing theatrical performances with the special design of averting the anger of the gods. A religious spirit, also, pervades all the writings of the ancient dramatists; they bring the gods to view, and the terrors of the next world, on their stage, are seen crowding upon the sins of this.
On the other hand, David, who may be denominated the Alfred of the Jews, seems to have contented himself with the chorus; he allotted its members, disciplined its ranks, heightened its effect, and supplied new lyrics for its use.
Another exemplification of singular coincidence and diversity between the two nations appears in this, that the goat was common in the religious observances of both; a similar ritual required the sacrifice of this animal: but with the Jews the creature was an emblem of solemnity, while with the Greeks he was significant of joy; the Jews sacrificed him on their fasts,—the Greeks in their feasts. And here we may observe, that tragedy, the most dignified and the primitive form of the drama, deduces its origin from the goat,—being, literally, the song of the goat, that is, the song accompanying the sacrifice of the goat.
Let us now endeavor to answer the question, Why, since the drama was generally introduced among surrounding nations, and Jewish customs and life comprised so many initial dramatic materials, this art was not known among that people?
It was owing to the earnestness and solemnity of their religious faith. We find the cause in the simple, exalted, and comparatively spiritual ideas they had of the Supreme Being; in a word, we shall state the whole ground to be this,—that the Greeks were polytheists, and the Jews monotheists.
Let us bear in mind that the chorus, and the drama that was built upon it, had a religious association, and were employed in religious devotion. We may add, moreover, that the Greeks introduced their gods upon the stage; this the Jews could not do. The Greeks, of course, had a great deal of religious feeling, but they could not cherish that profound reverence for the object of their worship which the Jews entertained towards theirs. The Jews accompanied the Greeks in the use of the chorus, but they could not go with them any farther. They both united in employing music and the dance, and all the pomp of procession and charm of ceremony, in divine worship; but when it came to displaying the object of their adoration in personal form to the popular eye, and making him an actor on the stage, however dignified that stage might be, the Jews could not consent.
This, we think, will explain, in part, why others of the ancient nations, the Arabs and Persians, rich as they were in every species of literature, had no theatre; they were monotheists.
But there is the department of comedy, of a lighter sort, which does not converse with serious subjects, or necessarily include reference to Deity; why do we find no trace of this among the Jews? We may remember, that all festivals, in very ancient time, of every description, the grave and the gay, the penitential and the jubilant, had a religious design, and were suggested by a religious feeling. We think the peculiar cast of the Judaic faith would hardly embody itself in such a mode of expression. Moreover, tragedy was the parent of comedy,—and since the Jews had not the first, we should hardly expect them to produce the last. It is not difficult to perceive how the Greeks could convert their goat to dramatic, or even to comic purposes; but the Jews could not deal so with theirs.
We approach another observation, that there is no comedy in the Bible. There is tragedy there,—not in the sense in which we have just denied that the Jews had tragedy, but in the obvious sense of tragic elements, tragic scenes, tragic feelings. In the same sense, we say, there are no comic elements, or scenes, or feelings. There is that in the Bible to make you weep, but nothing to move you to laughter. Why is this? Are there not smiles as well as tears in life? Have we not a deep, joyous nature, as well as aspiration, reverence, awe? Is there not a free-and-easy side of existence, as well as vexation and sorrow? We assent that these things are so.
But comedy implies ridicule, sharp, corroding ridicule. The comedy of the Greeks ridiculed everything,—persons, characters, opinions, customs, and sometimes philosophy and religion. Comedy became, therefore, a sort of consecrated slander, lyric spite, aesthetical buffoonery. Comedy makes you laugh at somebody's expense; it brings multitudes together to see it inflict death on some reputation; it assails private feeling with all the publicity and powers of the stage.
Now we doubt if the Jewish faith or taste would tolerate this. The Jews were commanded to love their neighbor. We grant, their idea of neighbor was excessively narrow and partial; but still it was their neighbor. They were commanded not to bear false witness against their neighbor, and he was pronounced accursed who should smite his neighbor secretly. It might appear that comedy would violate each of these statutes. But the Jews had their delights, their indulgences, their transports, notwithstanding the imperfection of their benevolence, the meagreness of their truth, and the cumbersomeness of their ceremonials. The Feast of Tabernacles, for instance, was liberal and happy, bright and smiling; it was the enthusiasm of pastime, the psalm of delectableness. They did not laugh at the exposure of another's foibles, but out of their own merry hearts.
Will it be said, the Bible is not true to Nature, if it does not represent the comical side of life, as well as Shakspeare does? We think the comical parts of Shakspeare, his extreme comical parts, are rather an exaggeration of individual qualities than a fair portraiture