TRUE AND FALSE HUMOUR
—Risu inepto res ineptior nulla est.
Catull., Carm. 39 in Egnat.
Nothing so foolish as the laugh of fools.
Among all kinds of writing, there is none in which authors are more apt to miscarry than in works of humour, as there is none in which they are more ambitious to excel. It is not an imagination that teems with monsters, a head that is filled with extravagant conceptions, which is capable of furnishing the world with diversions of this nature; and yet, if we look into the productions of several writers, who set up for men of humour, what wild, irregular fancies, what unnatural distortions of thought do we meet with? If they speak nonsense, they believe they are talking humour; and when they have drawn together a scheme of absurd, inconsistent ideas, they are not able to read it over to themselves without laughing. These poor gentlemen endeavour to gain themselves the reputation of wits and humorists, by such monstrous conceits as almost qualify them for Bedlam; not considering that humour should always lie under the check of reason, and that it requires the direction of the nicest judgment, by so much the more as it indulges itself in the most boundless freedoms. There is a kind of nature that is to be observed in this sort of compositions, as well as in all other; and a certain regularity of thought which must discover the writer to be a man of sense, at the same time that he appears altogether given up to caprice. For my part, when I read the delirious mirth of an unskilful author, I cannot be so barbarous as to divert myself with it, but am rather apt to pity the man, than to laugh at anything he writes.
The deceased Mr. Shadwell, who had himself a great deal of the talent which I am treating of, represents an empty rake, in one of his plays, as very much surprised to hear one say that breaking of windows was not humour; and I question not but several English readers will be as much startled to hear me affirm, that many of those raving, incoherent pieces, which are often spread among us, under odd chimerical titles, are rather the offsprings of a distempered brain than works of humour.
It is, indeed, much easier to describe what is not humour than what is; and very difficult to define it otherwise than as Cowley has done wit, by negatives. Were I to give my own notions of it, I would deliver them after Plato’s manner, in a kind of allegory, and, by supposing Humour to be a person, deduce to him all his qualifications, according to the following genealogy. Truth was the founder of the family, and the father of Good Sense. Good Sense was the father of Wit, who married a lady of a collateral line called Mirth, by whom he had issue Humour. Humour therefore being the youngest of this illustrious family, and descended from parents of such different dispositions, is very various and unequal in his temper; sometimes you see him putting on grave looks and a solemn habit, sometimes airy in his behaviour and fantastic in his dress; insomuch that at different times he appears as serious as a judge, and as jocular as a merry-andrew. But, as he has a great deal of the mother in his constitution, whatever mood he is in, he never fails to make his company laugh.
But since there is an impostor abroad, who takes upon him the name of this young gentleman, and would willingly pass for him in the world; to the end that well-meaning persons may not be imposed upon by cheats, I would desire my readers, when they meet with this pretender, to look into his parentage, and to examine him strictly, whether or no he be remotely allied to Truth, and lineally descended from Good Sense; if not, they may conclude him a counterfeit. They may likewise distinguish him by a loud and excessive laughter, in which he seldom gets his company to join with him. For as True Humour generally looks serious while everybody laughs about him, False Humour is always laughing whilst everybody about him looks serious. I shall only add, if he has not in him a mixture of both parents—that is, if he would pass for the offspring of Wit without Mirth, or Mirth without Wit, you may conclude him to be altogether spurious and a cheat.
The impostor of whom I am speaking descends originally from Falsehood, who was the mother of Nonsense, who was brought to bed of a son called Phrensy, who married one of the daughters of Folly, commonly known by the name of Laughter, on whom he begot that monstrous infant of which I have been here speaking. I shall set down at length the genealogical table of False Humour, and, at the same time, place under it the genealogy of True Humour, that the reader may at one view behold their different pedigrees and relations:—
Falsehood
Nonsense
Phrensy.—Laughter
False Humour
Truth
Good Sense
Wit.—Mirth,
Humour
I might extend the allegory, by mentioning several of the children of False Humour, who are more in number than the sands of the sea, and might in particular enumerate the many sons and daughters which he has begot in this island. But as this would be a very invidious task, I shall only observe in general that False Humour differs from the True as a monkey does from a man.
First of all, he is exceedingly given to little apish tricks and buffooneries.
Secondly, he so much delights in mimicry, that it is all one to him whether he exposes by it vice and folly, luxury and avarice; or, on the contrary, virtue and wisdom, pain and poverty.
Thirdly, he is wonderfully unlucky, insomuch that he will bite the hand that feeds him, and endeavour to ridicule both friends and foes indifferently. For, having but small talents, he must be merry where he can, not where he should.
Fourthly, Being entirely void of reason, he pursues no point either of morality or instruction, but is ludicrous only for the sake of being so.
Fifthly, Being incapable of anything but mock representations, his ridicule is always personal, and aimed at the vicious man, or the writer; not at the vice, or at the writing.
I have here only pointed at the whole species of false humorists; but, as one of my principal designs in this paper is to beat down that malignant spirit which discovers itself in the writings of the present age, I shall not scruple, for the future, to single out any of the small wits that infest the world with such compositions as are ill-natured, immoral, and absurd. This is the only exception which I shall make to the general rule I have prescribed myself, of attacking multitudes; since every honest man ought to look upon himself as in a natural state of war with the libeller and lampooner, and to annoy them wherever they fall in his way. This is but retaliating upon them, and treating them as they treat others.
SA GA YEAN QUA RASH TOW’S IMPRESSIONS OF LONDON
Nunquam aliud natura, aliud sapientia dicit.
Juv., Sat. xiv. 321.
Good taste and nature always speak the same.
When the four Indian kings were in this country about a twelvemonth ago, I often mixed with the rabble, and followed them a whole day together, being wonderfully struck with the sight of everything that is new or uncommon. I have, since their departure, employed a friend to make many inquiries of their landlord the upholsterer relating to their manners and conversation, as also concerning the remarks which they made in this country; for next to the forming a right notion of such strangers, I should be desirous of learning what ideas they have conceived of us.
The upholsterer finding my friend very inquisitive about these his lodgers, brought him sometime since a little bundle of papers, which he assured him were written by King Sa Ga Yean Qua Rash Tow, and, as he supposes, left behind by some mistake. These papers are now translated, and contain abundance of very odd observations, which I find this little fraternity of kings made during their stay in the Isle of Great Britain. I shall present my reader with a short specimen of them in this paper, and may perhaps communicate more to him hereafter. In the article of London are the following words, which without doubt are meant of the church of St. Paul:—
“On the most rising part of the town there stands a huge house, big enough to contain the whole nation of which I am the king. Our good brother E Tow O Koam, King of the Rivers, is of opinion it was made by the hands of that great God to whom it is consecrated. The Kings of Granajar and of the Six Nations believe that it was created with the earth, and produced on the same day with the sun and moon. But for my own part, by the best information that I could get of this matter, I am apt to think that this prodigious pile was fashioned into the shape it now bears by several tools and instruments, of which they have a wonderful variety in this country. It was probably at first a huge misshapen rock that grew upon the top of the hill, which the natives of the country, after having cut into a kind of regular figure, bored and hollowed with incredible pains and industry, till they had wrought in it all those beautiful vaults and caverns into which it is divided at this day. As soon as this rock was thus curiously scooped to their liking, a prodigious number of hands must have been employed in chipping the outside of it, which is now as smooth as the surface of a pebble; and is in several places hewn out into pillars that stand like the trunks of so many trees bound about the top with garlands of leaves. It is probable that when this great work was begun, which must have been many hundred years ago, there was some religion among this people; for they give it the name of a temple, and have a tradition that it was designed for men to pay their devotion in. And indeed, there are several reasons which make us think that the natives of this country had formerly among them some sort of worship, for they set apart every seventh day as sacred; but upon my going into one of these holy houses on that day, I could not observe any circumstance of devotion in their behaviour. There was, indeed, a man in black, who was mounted above the rest, and seemed to utter some thing with a great deal of vehemence; but as for those underneath him, instead of paying their worship to the deity of the place, they were most of them bowing and curtsying to one another, and a considerable number of them fast asleep.
“The queen of the country appointed two men to attend us, that had enough of our language to make themselves understood in some few particulars. But we soon perceived these two were great enemies to one another, and did not always agree in the same story. We could make a shift to gather out of one of them that this island was very much infested with a monstrous kind of animals, in the shape of men, called Whigs; and he often told us that he hoped we should meet with none of them in our way, for that, if we did, they would be apt to knock us down for being kings.
“Our other interpreter used to talk very much of a kind of animal called a Tory, that was as great a monster as the Whig, and would treat us as ill for being foreigners. These two creatures, it seems, are born with a secret antipathy to one another, and engage when they meet as naturally as the elephant and the rhinoceros. But as we saw none of either of these species, we are apt to think that our guides deceived us with misrepresentations and fictions, and amused us with an account of such monsters as are not really in their country.
“These particulars we made a shift to pick out from the discourse of our interpreters, which we put together as well as we could, being able to understand but here and there a word of what they said, and afterwards making up the meaning of it among ourselves. The men of the country are very cunning and ingenious in handicraft works, but withal so very idle, that we often saw young, lusty, raw-boned fellows carried up and down the streets in little covered rooms by a couple of porters, who were hired for that service. Their dress is likewise very barbarous, for they almost strangle themselves about the neck, and bind their bodies with many ligatures, that we are apt to think are the occasion of several distempers among them, which our country is entirely free from. Instead of those beautiful feathers with which we adorn our heads, they often buy up a monstrous bush of hair, which covers their heads, and falls down in a large fleece below the middle of their backs, with which they walk up and down the streets, and are as proud of it as if it was of their own growth.
“We were invited to one of their public diversions, where we hoped to have seen the great men of their country running down a stag, or pitching a bar, that we might have discovered who were the persons of the greatest abilities among them; but instead of that, they conveyed us into a huge room lighted up with abundance of candles, where this lazy people sat still above three hours to see several feats of ingenuity performed by others, who it seems were paid for it.
“As for the women of the country, not being able to talk with them, we could only make our remarks upon them at a distance. They let the hair of their heads grow to a great length; but as the men make a great show with heads of hair that are none of their own, the women, who they say have very fine heads of hair, tie it up in a knot, and cover it from being seen. The women look like angels, and would be more beautiful than the sun, were it not for little black spots that are apt to break out in their faces, and sometimes rise in very odd figures. I have observed that those little blemishes wear off very soon; but when they disappear in one part of the face, they are very apt to break out in another, insomuch that I have seen a spot upon the forehead in the afternoon which was upon the chin in the morning.”
The author then proceeds to show the absurdity of breeches and petticoats, with many other curious observations, which I shall reserve for another occasion: I cannot, however, conclude this paper without taking notice that amidst these wild remarks there now and then appears something very reasonable. I cannot likewise forbear observing, that we are all guilty in some measure of the same narrow way of thinking which we meet with in this abstract of the Indian journal, when we fancy the customs, dresses, and manners of other countries are ridiculous and extravagant if they do not resemble those of our own.
THE VISION OF MARRATON
Felices errore suo.—
Lucan i. 454.
Happy in their mistake.
The Americans believe that all creatures have souls, not only men and women, but brutes, vegetables, nay, even the most inanimate things, as stocks and stones. They believe the same of all works of art, as of knives, boats, looking-glasses; and that, as any of these things perish, their souls go into another world, which is inhabited by the ghosts of men and women. For this reason they always place by the corpse of their dead friend a bow and arrows, that he may make use of the souls of them in the other world, as he did of their wooden bodies in this. How absurd soever such an opinion as this may appear, our European philosophers have maintained several notions altogether as improbable. Some of Plato’s followers, in particular, when they talk of the world of ideas, entertain us with substances and beings no less extravagant and chimerical. Many Aristotelians have likewise spoken as unintelligibly of their substantial forms. I shall only instance Albertus Magnus, who, in his dissertation upon the loadstone, observing that fire will destroy its magnetic virtues, tells us that he took particular notice of one as it lay glowing amidst a heap of burning coals, and that he perceived a certain blue vapour to arise from it, which he believed might be the substantial form that is, in our West Indian phrase, the soul of the loadstone.
There is a tradition among the Americans that one of their countrymen descended in a vision to the great repository of souls, or, as we call it here, to the other world; and that upon his return he gave his friends a distinct account of everything he saw among those regions of the dead. A friend of mine, whom I have formerly mentioned, prevailed upon one of the interpreters of the Indian kings to inquire of them, if possible, what tradition they have among them of this matter: which, as well as he could learn by those many questions which he asked them at several times, was in substance as follows:
The visionary, whose name was Marraton, after having travelled for a long space under a hollow mountain, arrived at length on the confines of this world of spirits, but could not enter it by reason of a thick forest, made up of bushes, brambles, and pointed thorns, so perplexed and interwoven with one another that it was impossible to find a passage through it. Whilst he was looking about for some track or pathway that might be worn in any part of it, he saw a huge lion couched under the side of it, who kept his eye upon him in the same posture as when he watches for his prey. The Indian immediately started back, whilst the lion rose with a spring, and leaped towards him. Being wholly destitute of all other weapons, he stooped down to take up a huge stone in his hand, but, to his infinite surprise, grasped nothing, and found the supposed stone to be only the apparition of one. If he was disappointed on this side, he was as much pleased on the other, when he found the lion, which had seized on his left shoulder, had no power to hurt him, and was only the ghost of that ravenous creature which it appeared to be. He no sooner got rid of his impotent enemy, but he marched up to the wood, and, after having surveyed it for some time, endeavoured to press into one part of it that was a little thinner than the rest, when, again to his great surprise, he found the bushes made no resistance, but that he walked through briars and brambles with the same ease as through the open air, and, in short, that the whole wood was nothing else but a wood of shades. He immediately concluded that this huge thicket of thorns and brakes was designed as a kind of fence or quickset hedge to the ghosts it inclosed, and that probably their soft substances might be torn by these subtile points and prickles, which were too weak to make any impressions in flesh and blood. With this thought he resolved to travel through this intricate wood, when by degrees he felt a gale of perfumes breathing upon him, that grew stronger and sweeter in proportion as he advanced. He had not proceeded much further, when he observed the thorns and briers to end, and give place to a thousand beautiful green trees, covered with blossoms of the finest scents and colours, that formed a wilderness of sweets, and were a kind of lining to those ragged scenes which he had before passed through. As he was coming out of this delightful part of the wood, and entering upon the plains it enclosed, he saw several horsemen rushing by him, and a little while after heard the cry of a pack of dogs. He had not listened long before he saw the apparition of a milk-white steed, with a young man on the back of it, advancing upon full stretch after the souls of about a hundred beagles, that were hunting down the ghost of a hare, which ran away before them with an unspeakable swiftness. As the man on the milk-white steed came by him, he looked upon him very attentively, and found him to be the young prince Nicharagua, who died about half a year before, and, by reason of his great virtues, was at that time lamented over all the western parts of America.
He had no sooner got out of the wood but he was entertained with such a landscape of flowery plains, green meadows, running streams, sunny hills, and shady vales as were not to be represented by his own expressions, nor, as he said, by the conceptions of others. This happy region was peopled with innumerable swarms of spirits, who applied themselves to exercises and diversions, according as their fancies led them. Some of them were tossing the figure of a quoit; others were pitching the shadow of a bar; others were breaking the apparition of a horse; and multitudes employing themselves upon ingenious handicrafts with the souls of departed utensils, for that is the name which in the Indian language they give their tools when they are burnt or broken. As he travelled through this delightful scene he was very often tempted to pluck the flowers that rose everywhere about him in the greatest variety and profusion, having never seen several of them in his own country: but he quickly found, that though they were objects of his sight, they were not liable to his touch. He at length came to the side of a great river, and, being a good fisherman himself, stood upon the banks of it some time to look upon an angler that had taken a great many shapes of fishes, which lay flouncing up and down by him.
I should have told my reader that this Indian had been formerly married to one of the greatest beauties of his country, by whom he had several children. This couple were so famous for their love and constancy to one another that the Indians to this day, when they give a married man joy of his wife, wish that they may live together like Marraton and Yaratilda. Marraton had not stood long by the fisherman when he saw the shadow of his beloved Yaratilda, who had for some time fixed her eye upon him before he discovered her. Her arms were stretched out towards him; floods of tears ran down her eyes; her looks, her hands, her voice called him over to her, and, at the same time, seemed to tell him that the river was unpassable. Who can describe the passion made up of joy, sorrow, love, desire, astonishment that rose in the Indian upon the sight of his dear Yaratilda? He could express it by nothing but his tears, which ran like a river down his cheeks as he looked upon her. He had not stood in this posture long before he plunged into the stream that lay before him, and finding it to be nothing but the phantom of a river, stalked on the bottom of it till he arose on the other side. At his approach Yaratilda flew into his arms, whilst Marraton wished himself disencumbered of that body which kept her from his embraces. After many questions and endearments on both sides, she conducted him to a bower, which she had dressed with her own hands with all the ornaments that could be met with in those blooming regions. She had made it gay beyond imagination, and was every day adding something new to it. As Marraton stood astonished at the unspeakable beauty of her habitation, and ravished with the fragrancy that came from every part of it, Yaratilda told him that she was preparing this bower for his reception, as well knowing that his piety to his God, and his faithful dealing towards men, would certainly bring him to that happy place whenever his life should be at an end. She then brought two of her children to him, who died some years before, and resided with her in the same delightful bower, advising him to breed up those others which were still with him in such a manner that they might hereafter all of them meet together in this happy place.
The tradition tells us further that he had afterwards a sight of those dismal habitations which are the portion of ill men after death; and mentions several molten seas of gold, in which were plunged the souls of barbarous Europeans, who put to the sword so many thousands of poor Indians for the sake of that precious metal. But having already touched upon the chief points of this tradition, and exceeded the measure of my paper, I shall not give any further account of it.