Read Ebook: Wit Humor and Shakspeare: Twelve Essays by Weiss John

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 1030 lines and 109882 words, and 21 pages

It is witty when the author of the "Maid of Sker," describing a dinner, makes the mouth water with smiles when he particularizes "a little pig for roasting, too young to object to it, yet with his character formed enough to make his brains delicious."

Wit can depend, like punning, upon the felicitous use of some well-known verse or sentiment, which suddenly is made to adapt itself to a new idea; as when Henry Clapp, speaking of an intolerable bore, inverted the famous sentence which is associated with Shakspeare, and said, "He is not for a time, but for all day."

In the same vein, on the strength of Laurence Sterne's assertion that "God tempers the wind to the shorn lamb," a Boston wit, finding himself in the powerful blast which sweeps across the Common and makes a tunnel of Winter Street, remarked that he wished there was a shorn lamb tied at the head of that street.

Walter Scott tells an anecdote of the same special character. "So deep was the thirst of vengeance impressed on the minds of the Highlanders that, when a clergyman informed a dying chief of the unlawfulness of the sentiment, urged the necessity of forgiving an inveterate enemy, and quoted, 'Vengeance is mine, saith the Lord,' the acquiescing penitent said, with a deep sigh, 'To be sure! it is too sweet a morsel for a mortal.'"

Wit can also be enhanced by a droll incompetence of understanding on the part of the listener. Sydney Smith, complaining of the heat, told a lady that he wished he could take off his flesh and sit in his bones. The wit consists in extending the congruity of taking clothes off to the flesh, and there is an electric instant of mental possibility. But it is enhanced to us when we recollect the shocked and puzzled look of the lady, who saw only an indelicacy in a remark which was really delicate to the pitch of ghastliness,--stripped, in fact, of every rag of that most indelicate of all things, prudery. Thus the raillery of Falstaff owes half its excellence to Dame Quickly's consistent misinterpretation, for this reflects back upon it the color of wit. She is a duenna who blunders into being a go-between and making a capital match. "Go to! you are a woman: go." "Who, I? No! I defy thee. God's light! I was never called so in mine own house before." "You are a thing to thank God on." "I am no thing to thank God on, I would thou should'st know it." And the grim irony of Hamlet, who, after killing Polonius, replies to the king that the old man is at supper, has grown upon us through the slow perception of the courtiers, who know he is killed as well as we do, and have been sent to find the body, but cannot take the point of Hamlet's answers.

In a play of Douglas Jerrold, an old sailor gets a box on the ear while trying to snatch a kiss. "There," cries he, "like my luck! always wrecked on the coral reefs." When the manager heard the play read he could not see the point, and increased the wit for us by making Jerrold strike it out.

Perhaps the best modern instance of this kind is the colossal stupidity of some foreign critics, who gave such an exquisite flavor to Mark Twain's "Innocents Abroad" by blaming his ignorance and misapprehension of places, pictures, and traditions.

The Beaufort negroes are unconsciously witty when, perceiving that an idea is dawning upon them, they say they feel their head "growing thinner." A premium for involuntary wit must be conferred upon the old lady in New Bedford, who heard about the cheapness of the manufactured oils and the great increase in the use of them, which threatened to drive sperm-oil out of the market: "Dear me, the poor whales! What will they do?"

There must also be complete unconsciousness in the perpetrator of a bull. "The pleasure," says Sydney Smith, "arising from bulls proceeds from our surprise at suddenly discovering two things to be dissimilar in which a resemblance might have been suspected;" but ordinary wit creates a sudden surprise at a resemblance which could not have been suspected between two things. Perhaps the best bull was practically perpetrated by the old lady in Middlebury, Wis., who crossed over a bridge that was marked "Dangerous" without seeing the sign. On being informed of the fact on the other side, she instantly turned in great alarm and re-crossed it.

The wit which produces laughter cannot be analyzed without a mental process: but that is an after-thought and laughter anticipates it; as when Mark Twain, writing upon Franklin, says, "He was twins, having been born simultaneously in two houses in Boston." There is an unconscious organic assumption that both houses, since people insist upon both, must have been the spots of his birth. If so, the births in two houses must have been simultaneous, but the two Franklins not identical. Of course, then, they must have been twins. At least, this is the best that can be done with the historical material. But I am reminded of a famous wit, who, after viewing the Siamese Twins for a while, quietly remarked, "Brothers, I suppose."

If wit ever unmasks a moral feeling it performs its noblest function and imparts a complicated pleasure; as when Abraham Lincoln, in defending a fugitive slave before a court, said, "It is singular that the courts will hold that a man never loses his right to his property that has been stolen from him, but that he instantly lost the right to himself if he was stolen."

When wit creates a temporary congruity between an idea and an object which are essentially incongruous on all points, the shock dissolves in pleasure, because the oppressiveness of life results from its ideas; and yet one of them opens to us an escape from it. We find a way of eluding for a moment a task-master, and it makes us smile. It is not a moral revolt, for that would be a deepening of the seriousness till it became too pathetic; but it is a momentary beguilement, and we are cheated into the presumption that there is no care in the world. We return to the care refreshed by this electric bath of wit, which has a tonic quality and saves us from despair.

FOOTNOTES:

WIT, IRONY, HUMOR.

WIT.

The similes of poetry which select natural objects and fit human thoughts and emotions to them have the movement which belongs to wit. They suddenly take things which we have been in the habit of seeing all our lives without after-thought, just as we see a brick or a house; but, when thus taken, they become involved in sentiments which are also customary, and indulged by us without after-thought. We are surprised and charmed to notice what an apt comradeship springs up between the object and the sentiment.

"Such tricks hath strong imagination, That, if it would but apprehend some joy, It comprehends some bringer of that joy."

Constantinople may be seen any day from the Bosphorus, stretching its length of domes and minarets across the sunset; but when Mr. Browning observes it he says it runs black and crooked athwart the splendor, "like a Turk verse along a scimitar." There occurs a moment of surprise; a lively shock is given to the mind, which would liberate itself into the smile of wit if we were not instantly conscious that the sudden aptness is also beautiful. All pure wit is born in the imagination, but only in that capability of it to see one point where two incongruous things may meet. But the poetic simile involves more than that: it is born of the inmost vitality which must overflow, spill itself upon Nature, appropriate her, senseless as she may seem and incapable of reflecting our subtilties of mind and heart. Often there is something very noble and tender in this process of imagination, which converts surprise into emotion: as when Coleridge says,--

"Methinks it should have been impossible Not to love all things in a world so filled; Where the breeze warbles, and the mute, still air Is music slumbering in her instrument."

This innate nobleness of the simile checks our smile, and if we feel any hilarity it belongs to that delighted health which mantles all through us when we recognize beauty. Perhaps the mind soared,

The simile gives us such a new perception of the mysterious relations of mind and Nature that we should not be surprised if the object designated had really, in the great involvement of all things, some secret affinity with the thought; perhaps the thought has recognized the family mark and claimed kinship. This is an exalted claim because it sets free our personality. We become superior to Nature, and are made aware that we can vivify her as the Creator can; but, as we also are creatures, we admit her to a tender and refining confidence. "Daffodils, that come before the swallow dares," "take the winds of March with beauty."

"The centre-fire heaves underneath the earth, And the earth changes like a human face." "Earth is a wintry clod, But spring-wind, like a dancing psaltress, passes Over its breast to waken it." "The winds Are henceforth voices, in a wail or shout, A querulous mutter, or a quick, gay laugh,-- Never a senseless gust now man is born."

The imagination thus proclaiming the banns between spirit and matter reminds us of Wordsworth's dear maiden, of whom he says,--

"She was known to every star in heaven, And every wind that blew."

Here is one from Shakspeare that approaches it, but is intercepted by a sense of beauty:--

"These violent delights have violent ends, And in their triumph die; like fire and powder, Which, as they kiss, consume."

And he says that, when the people saw Anne Boleyn at her coronation, such a noise arose "as the shrouds make at sea in a stiff tempest." Mr. Browning makes us smile when he paints the "poppy's red effrontery--till autumn spoils their fleering quite with rain,"

"And, turbanless, a coarse, brown, rattling crane Protrudes."

This reminds me that in the West a bald man's head is spoken of as rising above the timber-line; which is quite in the style of American similes, as when Rufus Choate, who so frequently appeared to be saying to his jury, "If you have tears, prepare to shed them now," was described to be a man who always bored for water.

Charles Lamb commenting upon the following line from Davenport's King John and Matilda,--

"'The very name of Wither shows decay.'"

But, in the following passage from John Fletcher's "Bonduca," pure poetry checks the laugh,--

"I have seen these Britons that you magnify Run as they would have outrun time, and roaring, Basely for mercy, roaring; the light shadows, That in a thought scur o'er the fields of corn, Halted on crutches to them."

This characteristic will recur under the head of Falstaff.

Some of the similes which Americans derive from their professions, and apply to persons, have all the character of wit. A farmer says of a meagre and unequal speech that it was "pretty scattering," alluding to ground crops that grow unevenly. An iron-founder will say of a speech that was all fusion and passion that, notwithstanding, it "didn't make a weld." Miners in the West use the word "color" for the finest gold in the ground. One of them remarked of a man who had been tried and found worthless, "I have panned him out clear down to the bed rock, but I can't even raise the color." Frequenters of the race-course mention a beaten politician as "the longest-eared horse they ever saw," as the ears hang to a jaded horse. And a Nantucket captain, when asked his opinion of a very rhetorical preacher, said, "He's a good sailor, but a bad carrier."

The poetry of Donne, Cowley, Suckling, and others of that epoch, easily furnish examples of similes which stop so far short of beauty that their aptness only serves to raise a smile. Suckling says,--

"Her feet beneath her petticoat Like little mice stole in and out."

Cowley begins his Hymn to Night,--

"First-born of chaos, who so fair didst come From the old negro's darksome womb,"

and we have to deny poetic freedom to this aboriginal contraband.

How charmingly, however, did the poor woman reply to the gentleman who found her watering her webs of linen cloth. She could not tell him even the text of the last sermon. "And what good can the preaching do you, if you forget it all?" "Ah, sir, if you will look at this web on the grass, you will see that as fast as ever I put the water on it the sun dries it all up, and yet, sir, I see it gets whiter and whiter." This is pure wit from the well of imagination, and the smile is as deep in it as truth.

It would be hazardous to liken a poet to a spider, we might think; but when Mr. Browning undertakes it, this dodger of brooms spins a web all dripping with the splendor of fancy. Mr. Browning speaks of young Sordello, the poet, as he dreams in the old castle and connects the events around him by absorbing surmises of his own:--

"Thus thrall reached thrall; He o'erfestooning every interval, As the adventurous spider, making light Of distance, sports her threads from depth to height, From barbican to battlement; so flung Fantasies forth and in their centre swung Our architect,--the breezy morning fresh Above, and merry,--all his waving mesh Laughing with lucid dew-drops rainbow-edged. This world of ours by tacit pact is pledged To laying such a spangled fabric low, Whether by gradual brush or gallant blow."

Beauty has spun the poet and the insect into a cocoon out of which the splendid wings emerge; then wit takes up the thread with the conception of the prosaic old world's hostility to flimsy poesy, and we admire the sudden congruity which is established between two such irreconcilable objects.

Outside the domain of poetry involuntary wit lurks everywhere, even in passages of history whose passion seems capable of expunging all smiles upon the face. Two contrarious ideas may blend for a moment at one point, as when King Olaf put a pan of coals upon Eyvind's naked flesh until it broiled beneath them, and then asked, without suspecting any thing incongruous, "Dost thou now, O Eyvind, believe in Christ?" Here is a momentary inclusion of an act of belief under an act of physical pain. When in the course of time the deadly earnestness of Olaf fades away for us, we perceive the incongruity, but also perceive that Olaf, in sad simplicity, imagined there was congruity; or, he reflected, a pan of coals shall compel a congruity.

This grim practice of unconscious wit is heightened when we recollect that Christ was a person who declined to call down fire upon those who did not receive him; and such an incident affords us a ready passage from Wit into the domain of Irony.

IRONY.

The mind uses irony when it gravely states an opinion or sentiment which is the opposite of its belief, with the moral purpose of showing its real dissent from the opinion. It must therefore be done with this wink from the purpose in it, so that it may not pass for an acquiescence in an opposite sentiment. It may be done so well as to deceive even the elect; and perhaps the ordinary mind complains of irony as wanting in straightforwardness. There is a moment of hesitation, when the mind stoops over this single intention with a double appearance, and doubts upon which to settle as the real prey. So that only carefully poised minds with the falcon's or the vulture's glance can always discriminate rapidly enough to seize the point. In this moment of action the pleasure of irony is developed, which arises from a discovery of the contrast between the thing said and the thing intended. And this pleasure is heightened when we observe the contrast between the fine soul who means nobly, and his speaking as if he meant to be ignoble. Then the ignoble thing is doubly condemned, first, by having been briefly mistaken to be the real opinion of the speaker, and then by the flash of recognition of the speaker's superiority. Thackeray describes the high-minded intentions of Rebecca Sharp: "It became naturally Rebecca's duty to make herself, as she said, agreeable to her benefactors, and to gain their confidence to the utmost of her power. Who can but admire this quality of gratitude in an unprotected orphan? 'I am alone in the world,' said the friendless girl: 'well, let us see if my wits cannot provide me with an honorable maintenance.' Thus it was that our little romantic friend formed visions of the future for herself; nor must we be scandalized that, in all her castles in the air, a husband was the principal inhabitant. Of what else have young ladies to think but husbands? Of what else do dear mammas think? 'I must be my own mamma,' said Rebecca." Thus the great author confides to us his abhorrence of Vanity Fair.

In matters which are morally indifferent, irony is only a jesting which is disguised by gravity; as when we apparently agree with the notions of another person which are averse from our own, so that we puzzle him not only on the point of our own notion, but on the point of his own, and he begins to have a suspicion that he is not sound in the matter. This suspicion is derived from the mind's instinctive feeling that irony is a trait of a superior person who can afford to have a stock of original ideas with which it tests opinion, and who holds them so securely that he can never play with them a losing game. The Bastard in King John indicates this superiority when he says,--

"Well, whiles I am a beggar, I will rail, And say,--there is no sin but to be rich; And being rich, my virtue then shall be, To say,--there is no vice but beggary."

A man who pretends to hold the opposite of his own belief is morally a hypocrite, until we detect that slight touch of banter which is the proof of genuine irony. Then we see that he is honest though he equivocates, for he belies himself with sincerity. A man who can afford this is to that extent superior to the man who, whether right or wrong, is hopelessly didactic, and incapable of commending his own opinions by the bold ease with which he may deplore them.

Share on: WhatsApp @Hash Facebook Tweet