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lous, though invariably the same, is in this case totally surmounted by a principle of our nature, much more powerful.

The passion which humour addresseth as its object is, as hath been signified above, contempt. But it ought carefully to be noted, that every address, even every pertinent address to contempt, is not humorous. This passion is not less capable of being excited by the severe and tragic, than by the merry and comic manner. The subject of humour is always character, but not every thing in character; its foibles generally, such as caprices, little extravagancies, weak anxieties, jealousies, childish foundness, pertness, vanity, and selfconceit. One finds the greatest scope for exercising this talent in telling familiar stories, or in acting any whimsical part in an assumed character. Such an one we say, has the talent of huinouring a tale, or any queer manner which he chooseth to exhibit. Thus we speak of the passions in tragedy, but of the humours in comedy; and even to express passion as appearing in the more trivial occurrences of life, we commonly use this term, as when we talk of good humour, ill humour, peevish or pleasant humour; hence it is that a capricious temper we call humorsome, the person possessed of it, a humorist, and such facts or events as afford subject for the humorous, we denominate comical.

Indeed, comedy is the proper province of humour. Wit is called in solely as an auxiliary, humour predominates. The comic poet bears the same analogy to the author of the mock-heroic, that the tragic poet bears to the author of the epic. The epos recites, and advancing with a step majestic and sedate, engageth all the nobler powers of imagination, a sense of grandeur, of beauty, and of order; tragedy personates, and thus employing a more rapid and animated diction, seizeth directly upon the heart. The little epic, a narrative intended for amusement, and addressed to all the lighter powers of fancy, delights in the excursions of wit: the production of the comic muse, being a representation, is circumscribed by narrower bounds, and is all life and activity throughout. Thus Buckingham says with the greatest justness of comedy,

Humour is all. Wit should be only brought
To turn agreeably some proper thought.*

The pathetic and the facetious differ not only in subject and effect, as will appear upon the most superficial review of what hath been said, but also in the manner of imitation. In this the man of humour descends to a minuteness which the orator disdains. The former will often successfully run into downright mimickry, and exhibit peculiarities in voice, gesture, and pronunciation, which in the other would be intolerable. The reason of the difference is this: That we may divert, by exciting scorn and contempt, the individual must be exposed; that we may move, by interesting the more generous principles of humanity, the language and sentiments, not so much of the individual, as of human nature, must be displayed. So very different,

Essay on Poetry.

or rather opposite, are these two in this respect, that there could not be a more effectual expedient for undoing the charm of the most affecting representation, than an attempt in the speaker to mimic the personal singularities of the man for whom he desires to interest us. On the other hand, in the humorous, where the end is diversion, even over-acting, if moderate, is not improper.

It was observed already, that though contempt be the only passion addressed by humour, yet this passion may with propriety and success be assailed by the severer eloquence, where there is not the smallest tincture of humour. This it will not be beside our purpose to specify, in order the more effectually to show the difference. Lord Bolingbroke, speaking of the state of these kingdoms from the time of the Restoration, has these words: "The two brothers, Charles and James, when in exile, became infected with popery to such degrees as their different characters admitted of. Charles had parts;

and his good understanding served as an antidote to repel the poison. James, the simplest man of his time, drank off the whole chalice. The poison met, in his composition, with all the fear, all the credulity, and all the obstinacy of temper proper to increase its virulence, and to strengthen its effect. Drunk with superstitious, and even enthusiastic zeal, he ran headlong into his own ruin, whilst he endeavoured to precipitate ours. His parliament and his people did all they could to save themselves, by winning him. But all was vain. He had no principle on which they could take hold. Even his good qualities worked against them; and his love of his country went halves with his bigotry. How he succeeded we have heard from our fathers. The Revolution of one thousand six hundred and eightyeight saved the nation, and ruined the king."*Nothing can be more contemptuous, and, at the same time, less derisive, than this representation. We should readily say of it, that it is strongly animated, and happily expressed; but no man who understands English, would say it is humorous. I shall add one example from Dr. Swift. "I should be exceedingly sorry to find the legislature make any new laws against the practice of duelling, because the methods are easy and many for a wise man to avoid a quarrel with honour, or engage in it with innocence. And I can discover no political evil in suffering bullies, sharpers, and rakes, to rid the world of each other by a method of their own, where the law hath not been able to find an expedient."+

For a specimen of the humorous, take, as a contrast to the two last examples, the following delineation of a fop:

Sir Plume (of amber snuff-box justly vain,

And the nice conduct of a clouded cane,)

With earnest eyes and round unthinking face,
He first the snuff-box open'd, then the case,

And thus broke out, "My Lord, why, what the devil?

Z-ds! - damn the lock! 'fore Gad, you must be civil!
Plague on't! 'tis past a jest,-nay prithee,

Give her the hair.".

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He spoke and rapp'd his box.

* A letter to Sir William Wyndham.

Swift on Good Manners.

"It grieves me much," replied the peer again,

"Who speaks so well, should ever speak in vain :
But-

This, both in the discriptive and the dramatic part, particularly in the draught it contains of the baronet's mind, aspect, manner, and eloquence, (if we except the sarcastic term justly, the double sense of the word open'd, and the fine irony couched in the reply,) is purely facetious. An instance of wit and humour combined, where they reciprocally set off and enliven each other, Pope hath also furnished us with in another part of the same exquisite performance.

Whether the nymph shall break Diana's law,
Or some frail china jar receives a flaw;
Or stain her honour, or her new brocade;
Forget her prayers, or miss a masquerade;
Or lose her heart, or necklace, at a ball;

Or whether heaven has doom'd that Shock must fall.f

This is humorous, in that it is a lively sketch of the female estimate of mischances, as our poet's commentator rightly terms it, marked out by a few striking lineaments. It is likewise witty, for, not to mention the play on words like that remarked in the former example, a trope familiar to this author, you have here a comparison of— a woman's chastity to a piece of porcelain, her honour to a gaudy robe, her prayers to a fantastical disguise, - her heart to a trinket

and all these together to her lapdog, and that founded on one lucky circumstance (a malicious critic would perhaps discern or imagine more,) by which these things, how unlike soever in other respects, may be compared, the impression they make on the mind of a fine lady.

Hudibras, so often above quoted, abounds in wit in almost all its varieties; to which the author's various erudition hath not a little contributed. And this, it must be owned, is more suitable to the nature of his poem. At the same time it is by no means destitute of humour, as appears particularly in the different exhibitions of character given by the knight and his squire. But in no part of the story is this talent displayed to greater advantage than in the consultation of the lawyer, to which I shall refer the reader, as the passage is too long for my transcribing. There is, perhaps, no book in any language, wherein the humorous is carried to a higher pitch of perfection, than in the adventures of the celebrated knight of La Mancha. As to our English dramatists, who does not acknowledge the transcendent excellence of Shakspeare in this province, as well as in the pathetic? Of the latter comic writers, Congreve has an exuberance of wit, but Farquhar has more humour. It may, however, with too much truth, be affirmed of English comedy in general, (for there are some exceptions,) that, to the discredit of our stage, as well as of the national delicacy and discernment, obscenity is made too often to supply the place of wit, and ribaldry the place of humour.

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Rape of the Lock, Canto 4.

Rape of the Lock, Canto 2.

Part III. Canto 3.

Wit and humour, as above explained, commonly concur in a tendency to provoke laughter, by exhibiting a curious and unexpected affinity; the first generally by comparison, either direct or implied; the second by connecting in some other relation, such as causality or vicinity, objects aparently the most dissimilar and heterogeneous ; which incongruous affinity, we may remark by the way, gives the true meaning of the word oddity, and is the proper object of laughter.

The difference between these and that grander kind of eloquence treated in the first part of this chapter, I shall, if possible, still farther illustrate by a few similitudes borrowed from the optical science. The latter may be conceived as a plain mirror, which faithfully reflects the object, in colour, size, and posture. Wit, on the contrary, Proteus-like, transforms itself into a variety of shapes. It is now a convex speculum, which gives a just representation in form and colour, but withal reduces the greatest objects to the most despicable littleness; now a concave speculum, which swells the smallest trifles to an enormous magnitude; now again a speculum, of a cylindrical, a conical, or an irregular make, which, though in colour, and even in attitude it reflects a pretty strong resemblance, widely varies the proportions. Humour, when we consider the contrariety of its effects, contempt and laughter, (which constitute what in one word is termed derision,) to that sympathy and love often produced by the pathetic, may in respect of these be aptly compared to a concave mirror, when the object is placed beyond the focus; in which case it appears by reflection, both diminished and inverted, circumstances which happily adumbrate the contemptible and the ridiculous.

SECTION III.

OF RIDICULE.

THE intention of raising a laugh is either merely to divert by that grateful titillation which it excites, or to influence the opinions and purposes of the hearers. In this, also, the risible faculty, when suitably directed, hath often proved a very potent engine. When this is the view of the speaker, as there is always an air of reasoning conveyed under that species of imagery, narration, or description, which stimulates laughter, these, thus blended, obtain the appellation of ridicule, the poignancy of which hath a similar effect in futile subjects, to that produced by what is called the vehement in solemn and important matters.

Nor doth all the difference between these lie in the dignity of the subject. Ridicule is not only confined to questions of less moment, but is fitter for refuting error than for supporting truth, for restraining from wrong conduct, than for inciting to the practice of what is right. Nor are these the sole restrictions; it is not properly levelled at the

false, but at the absurd in tenets; nor can the edge of ridicule strike with equal force every species of misconduct: it is not the criminal part which it attacks, but that which we denominate silly or foolish. With regard to doctrine, it is evident that it is not falsity or mistake, but palpable error or absurdity, (a thing hardly confutable by mere argument, which is the object of contempt; and consequently those dogmas are beyond the reach of cool reasoning which are within the rightful confines of ridicule. That they are generally conceived to be so, appears from the sense universally assigned to expressions like these, "Such a position is ridiculous. It doth not deserve a serious answer." Every body knows that they import more than "It is false," being, in other words, "This is such an extravagance as is not so much a subject of argument as of laughter." And that we may discover what it is, with regard to conduct, to which ridicule is applicable, we need only consider the different departments of tragedy and of comedy. In the last, it is of mighty influence; into the first, it never legally obtains admittance. Those things which principally come under its lash are, awkwardness, rusticity, ignorance, cowardice, levity, foppery, pedantry, and affectation of every kind. But against murder, cruelty, parricide, ingratitude, perfidy,* to attempt to raise a laugh, would show such an unnatural insensibility in the speaker, as would be excessively disgustful to any audiTo punish such enormities, the tragic poet must take a very

ence.

different route.

Now from this distinction of vices or faults into two classes there

;

hath sprung a parallel division in all the kinds of poesy which relate to manners. The epopee, a picturesque, or graphical poem, is either heroic, or what is called mock-heroic, and by Aristotle iambic,† from the measure in which poems of this kind were at first composed. The drama, an animated poem, is either in the buskin or in the sock for farce deserves not a place in the subdivision, being at most but a kind of dramatical apologue, whereof the characters are monstrous, the intrigue unnatural, the incidents often impossible, and which, instead of humour, has adopted a spurious bantling, called fun. To satisfy us that satire, whose end is persuasion, admits also the like distribution, we need only recur to the different methods pursued by the two famous Latin satirists, Juvenal and Horace. The one declaims, the other derides. Accordingly, as Dryden justly observes, vice is the quarry of the former, folly of the latter.§ Thus, of the

*To this black catalogue an ancient Pagan of Athens or of Rome would have added adultery, but the modern refinements of us Christians (if without profanation we can so apply the name,) absoluetly forbid it, as nothing in our theatre is a more common subject of laughter than this. Nor is the laugh raised against the adulterer, else we might have some plea for our morals, if none for our taste; but, to the indelible reproach af the taste, the sense, and the virtue of the nation, in his favour. How much degenerated from our worthier, though unpolished, ancestors, of whom Tacitus affirms, "Nemo illic vitia ridet; nec corrumpere et corrumpi sæculum vocatur." De Mor. Germ. c. 19.

† Poet. 4.

Origin and Progress of Satire.

The differences and relations to be found in the several forms of poetry mentioned, may be more concisely marked by the following scheme, which brings them under the view at once:

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