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In this division of wit are to be included those instances where grave and weighty reflections are made on mere trifles. In this case, as in others, the ideas are in some respects related, or have something in common; but the grouping of them is so singular and unexpected, that we cannot observe it without considerable emotion "My galligaskins, that have long withstood The winter's fury and encroaching frosts,

By time subdued, (what will not time subdue!)

A horrid chasm disclose."

But it is not to be supposed that wit is limited to the methods of assembling together incongruous ideas which have just been referred to. A person of genuine wit excites emotions of the ludicrous in a thousand ways, and which will be so diverse from each other, that it will be found exceedingly difficult to subject them to any rules

293. Of the character and occasions of humour.

Closely connected with the general subject of ludicrous einotions and of wit, is that of Humour. It is well known that we often apply the terms humour and humorous to descriptions of a particular character, whether written or given in conversation, and which may be explained as follows.

It so happens that we frequently find among men what seems to us a disproportion in their passions; for instance, when they are noisy and violent, but not durable. We find inconsistencies, contradictions, and disproportions in their actions. They have their foibles, (hardly any one is without them,) such as self-conceit, caprice, foolish partialities, and jealousies.-Such incongruities in feeling and action cause an emotion of surprise, like an unexpected combination of ideas in wit. Observing them, as we do, in connexion with the acknowledged high traits and responsibilities of human nature, we can no more refrain from an emotion of the ludicrous, than we can on seeing a gentleman of fine clothes and high dignity making a false step and tumbling into a gutter. A person who can seize upon these specialities in temper and conduct, and set them forth in a lively and exact manner, is called a man of humour; and his descriptions are termed humorous descriptions.

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§ 294. Of the practical utility of feelings of the ludicrous. It is not impossible that the feelings which we have examined in this chapter may have the appearance, to some minds, of being practically useless. If this were the fact, it would be at variance with the economy of the mind in other respects; which gives evidence everywhere that its original tendencies are ingrafted upon it for some practical ends. But it is not so. The feeling of the lu dicrous (or, as it is sometimes called, the sense of ridicule) is attended with results which, although they may not be perfectly obvious at first, will be found, on a little examination, to be of no small moment. It is entirely clear, that it constitutes one of the important guides and aids which nature has appointed of human conduct. Scarcely any one is willing to undergo ridicule, even in its milder and more acceptable forms; much less to subject himself to the "world's dread laugh." And many persons would be less attentive to the decencies and proprieties of personal conduct, and of the intercourse of life, than they are in fact, were it not for the fear of this species of retribution. It is true it is not powerful enough, nor is it the appropriate instrument to attack the more marked depravities incident to our nature, the strongholds of 'ts sin; but it is unquestionably an effective and useful agent in its application to whatever is mean, incongruous, and unseemly. See, in connexion with this subject, Campbell's Philosophy of Rhetoric, bk. i., ch. iii., and Beattie on Laughter and Ludicrous Compositions.

CHAPTER VI.

INSTANCES OF OTHER SIMPLE EMOTIONS.

295. Emotions of cheerfulness, joy, and gladness.

UNDER the general head of Emotions there are many other simple feelings which merit some attention. ALthough they are, perhaps, not less essential to our nature, and not less important than those which have been already attended to, we do not find so many difficulties in

their examination, and but a few remarks will be wanting to explain them.

We begin with the emotion of cheerfulness. Of the nature of this feeling none can be supposed to be ignorant. It exists, in a greater or less degree, throughout the whole course of our life. It is seen in the benignant looks, and is heard in the garrulity of old age; it sheds its consolations over the anxieties and toils of manhood, and reigns with a sort of perpetual spring in youth.

The words joy and delight express a high degree of cheerfulness; the feeling is the same; the difference is in its greater intensity. The word gladness is nearly synonymous with these last, but seems to be applied particularly when the joy is of a more sudden and less permanent character.

§ 296. Emotions of melancholy, sorrow, and grief.

While there are many things in life which are fitted to make us cheerful and happy, every one must know that for wise purposes a degree of bitterness is mingled in our cup, and that circumstances occur from time to time which are of an opposite tendency. And these prove to us occasions of melancholy, which is the name of another specific simple emotion.

There are different degrees of this emotion, as well as of that of cheerfulness. We sometimes express the very slightest degree of it by the words uneasiness or discontent. When the feeling of melancholy is from any circumstance greatly increased, we usually give it the name of sorrow; so that sorrow seems to hold nearly the same relation to melancholy that joy does to cheerfulness.

The word grief also has nearly the same relation to sorrow that gladness has to joy. As far as the mere feeling is concerned which they represent, the two words grief and sorrow may be regarded as synonymous with each other; with this exception, that the term grief is commonly employed when the sorrow exists suddenly and with great strength. Hence grief sometimes shows itself by external signs, and even in frantic transports; while sorrow, even when it is deeply rooted, is more tacit, enduring, and uncommunicative.

ý 297. Emotions of surprise, astonishment, and wonder. Whenever anything novel and unexpected presents itself to our notice, whether in nature or in ordinary events, we experience a new simple emotion, distinct from any which has hitherto been mentioned, which we call a feeling of surprise. The word astonishment, which we fre quently use, does not express a different emotion, but the same emotion in a different degree. When the feeling is exceedingly strong, it seems to suspend, for a time, the whole action of the mind; and we say of a person in such a situation, not merely that he is surprised, but is astonished or amazed.

When the facts or events which occasion the surprise are of such a singular and complicated character as to induce us to dwell upon them for a length of time, the feeling arising is then often called wonder. It is not, however, a different emotion from what we ordinarily call surprise, but the same emotion, modified by different circumstances.

It may be added here, that this emotion is highly im- . portant to our preservation, security, and improvement. It is in new circumstances, in untried and unexplored situations, that we are particularly required to be upon our guard, since we know not what effects may attend them, nor whether these effects may prove good or evil to us. Happily for us, the emotion of surprise and astonishment which we experience at such times is very vivid, so much so as to arrest for a time both our perceptions and our conduct, and to compel us to pause and consider where we are and what is to be done.

§ 298. Emotions of dissatisfaction, displeasure, and disgust. There is another emotion which approaches very near to the feeling of melancholy, and still slightly differs from it, which we express by the term dissatisfaction. It is a painful feeling, though only in a small degree; but its. nature, like that of other simple emotions, cannot be fully understood, except by a reference to the testimony of our own inward experience.

When from any circumstance the emotion of dissatisfaction exists in an increased degree, we often express

this difference, although the nature of the feeling remains the same, by another term, that of displeasure.

There appear to be other forms of the simple feeling of dissatisfaction. The feeling of disgust is the emotion of dissatisfaction, existing in an increased degree, but under such circumstances as to distinguish it, in the view of our consciousness, from the feeling of displeasure. The latter feeling approximates more closely to an emotion of hostility to the cause of it than the former. The terms are sometimes used together, and yet not as perfectly synonymous; as when we say, that, on a certain occasion, we were both displeased and disgusted.

§ 299. Emotions of diffidence, modesty, and shame.

There is an emotion, often indicated outwardly by a half-averted look, and shyness, and awkwardness of manner, expressed by the term diffidence. An interesting modification of this feeling, as we suppose it to be, is modesty; differing from diffidence perhaps slightly in kind or nature, but probably only in degree. Although this feeling attracts but little notice in the genealogy of our mental operations, and occupies but a small space in its description, it is important in its results. It combines its influences in connexion with the natural desire of regard or esteem, in keeping men in their place, and in thus sustaining that propriety of conduct, and those gradations of honour and of duty, which are so essential to the existence and the happiness of society.

A higher degree of this mental state is shame. When we find ourselves involved in any marked improprieties of conduct, this feeling exists; characterized outwardly by a downcast eye and a flushed countenance. It is not, however, exclusively attendant upon guilt; although guilt, among other consequences flowing from it, is in part punished in this way. But it seems to be, rather, an appropriate punishment, attendant on those minor violations of decency and order which may exist without an infringement on morals.

§ 300. Emotions of regard, reverence, and adoration. Different from all the feelings which have now been

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