the purpose of setting any thing in a ludicrous point of view, in order to excite dislike or contempt against any particular object, as, for instance, in any controversy between persons whether it be written, or verbal, or carried on by signs and actions, it then takes the name of Ridicule, and may be explained, or illustrated by the Hypothesis of the Author of Lectures in Divinity, delivered in this University.

"A sense of Ridicule, or laughter, arises, (he observes) when two currents * of feelings meet suddenly in the mind, striking the moral sense, and by their concourse make an effect on the mind (and so on the nerves) resembling the confusion and ebullition caused by the meeting of two real currents; and still more of two currents of fluids, which effervesce, and repel each other. Out of this hypothesis we must never leave the moral sense: there must be some

shock or surprize upon that, and such shock must be of a limited strength.-If an opposition

* "As Ridicule belongs to the mind, we are obliged to speak by comparison or metaphor. Our terms must be borrowed from sensible objects and transferred, according to some confused notions of resemblance, between acts of the mind, and acts of the body. "Thus, the mind is said to reflect, or bend back, to weigh, to be elated or dejected; to have precepts inculcated or trod in upon it; and so on.-We, in like manner, speak of trains of thought, and of the tide of affections, and flow of sentiment." (Dr. Hey's Lectures in Divinity, vol. i. p. 419.)

of two trains of thought is, in any case, much expected, then a sudden unexpected coincidence, may give the moral shock, and excite laughter.”*

"If (continues he) I respect a man, I feel something answering to such an expression as this: " my sentiments of respect flow on account of such a man:" on the sight or mention of this man my sentiments are put in motion: and the same is true of contempt. Now, it might happen, that, on some accounts, a person might feel respect for a man, and, on others, contempt; at least in particular circumstances;-if these two sentiments are suddenly set in motion at the same time, and give a shock, not very strong, to that faculty which judges of rectitude, propriety, consistency, &c. the person will be made to laugh." (Ditto, p. 421.) From this we may conceive how smaller absurdities, faults, &c. may excite laughter, though greater faults excite abhorrence and detestation; even where there is some kind of contrast or coincidence: and how a man of nice moral feeling may abhor, what one less delicate, or more hardened, may only laugh at: or how even the same man may be differently affected in different states of his nerves." (Ditto, p. 424.)

statement 66

* Dr. Hey, p. 419.

E

The time and the place will not allow me to enter more fully upon this subject; but thus much appeared to be necessary, in order to illustrate it, and to give some general ideas whereon to found our subsequent reasoning; and I will now proceed to consider,

2. How far wit is lawful.

And here we may reason from analogy, and say, that since God seems to have created many things for our delight, as well as for mere necessary use;—since he hath not only created food for our nourishment, to support the body, but hath likewise given to it different and agreeable flavours,-since he hath not only created objects for our use, but hath given them, likewise, agreeable forms and colours,-since he hath made sounds not only for the purposes of conveying useful information, but likewise to please the sense of hearing,-since he hath given the sense of smelling, not only to distinguish in some measure between that which is good and that which is pernicious, but likewise to contribute to our delight,-and hath made the sense of feeling, likewise, to administer to our pleasure, as well as for use,-there seems to be no reason why wit in itself, as improving the delight of conversation, should be considered as unlawful.

The faculty of wit, as well as that of reason, is peculiar to man, and "whatever is peculiar to human nature, must surely deserve the serious attention of mankind. Experience gives us no reason to conclude, that we have any faculty, which is not worthy of cultivation; every faculty we have seems to be capable of endless improvement, and if any peculiarity in man turns upon the highest part of our nature, (which the moral part certainly is,) is it not right to conclude, that it is intended for good ends of a high and important sort ?"*

Of that species of wit called ridicule, we certainly have some instances in Scripture. Elijah in his controversy with the priests of Baal, mocked them with the most pointed irony, or ridicule, and said of their god, "Cry aloud, for he is a god, either he is talking, or he is pursuing, or he is in a journey; or peradventure he sleepeth, and must be awaked." (1 Kings xviii. 27.) A similar passage is to be found in the book of the Prophet Isaiah, (ch. xliv. 9—20) where he is ridiculing the folly of those who make and worship idols. The whole passage is too long to be cited, the following verses may serve as a specimen: "He heweth him down cedars, he burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth

* Dr. Hey, p. 447.

roast and is satisfied; yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire and the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my God." v. 14, 16, 17.) The Author of the Lectures on Hebrew Poetry, in his remarks on the book of Job, says, "In reply to Bildad, Job (ch. xxvi. 1-4.) demonstrates himself no less expert at wielding the weapons of satire and ridicule, than those of reason and argument."*

But it is objected, that our blessed Saviour never was known to laugh. Supposing the fact to have been so (though I know not on what authority it is affirmed, nor how it can be proved, the excellent writer on ridicule, before quoted, offers these considerations to account for it: "extensive views, business, sufferings, compassion, might easily prevent it."+ But it is very certain, that Christ has mentioned laughter as a blessing: "blessed are ye that weep now, for ye shall laugh;" (Luke vi. 21.) and the Psalmist says, "When the Lord turned again the captivity of Sion, then were we like unto them that dream: then was our mouth filled with laughter, and our tongue with joy."

* Lowth's Lectures, vol. ii. p. 376. See also Job. xvi, 2. + Dr. Hey, p. 455.