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 recognized; 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? The whole is a passing pageant, where we should sit as unconcerned at the issues, for life or death, as at the battle of the frogs and mice. But, like Don Quixote, we take part against the puppets, and quite as impertinently. We dare not contemplate an Atlantis, a scheme out of which our coxcombical moral sense is for a little transitory ease excluded. We have not the courage to imagine a state of things for which there is neither reward nor punishment. We cling to the painful necessities of shame and blame. We would indict our very dreams.