memories have not always the clearest judgment or deepest reason."

So, too, Hartley observes, "Persons who give themselves much to mirth, wit, and humour, must thereby greatly disqualify their understanding for the search after truth; inasmuch, as by the perpetual hunting after apparent and partial agreements and disagreements, as in words, and indirect accidental circumstances, whilst the true natures of the things themselves afford real agreements and disagreements, that are very different or quite opposite, a man must by degrees pervert all his notions of things themselves, and become unable to see them as they really appear to considerate sober-minded enquirers. He must lose all his associations of the visible ideas of things, their names, symbols, &c., with their useful practical relation and properties; and get in their stead, accidental, indirect, and unnatural conjunctions of circumstances, that are really foreign to each other, or oppositions of those that are united."

Lord Bacon says, "Merrily-conceited men seldom penetrate farther than the superficies of things, which is the point where the jest lies!"

Hobbes says, "Laughter is incident most to them that are conscious of the fewest abilities in themselves, who are forced to keep themselves in their own favour, by observing the imperfections of other men; and therefore much laughter at the de

fects of others is a sign of pusillanimity. For of great minds, one of the proper works is, to help and free others from scorn; and compare themselves only with the most able.

This subject did not escape, (and what did escape?) Shakespeare. In Love's Labour's Lost, there is the following dialogue between Rosalind and Biron :

Ros. Oft have I heard of you, my Lord Biron,
Before I saw you; and the world's large tongue
Proclaims you for a man replete with mocks ;
Full of comparisons and wounding flouts;
Which you on all estates will execute,
That lie within the mercy of your wit:

To weed this wormwood from your fruitful brain,
And therewithal to win me, if you please,
(Without the which I am not to be won ;)
You shall this twelve-month term from day to day
Visit the speechless sick, and still converse
With groaning wretches; and your task shall be,
With all the fierce endeavour of your wit,

To enforce the pained impotent to smile.

Biron. To move wild laughter in the throat of death? It cannot be, it is impossible :

Mirth cannot move a soul in agony.

Ros. Why, that's the way to choke a gibing spirit,

Whose influence is begot of that loose grace,

Which shallow laughing hearers give to fools:

A jest's prosperity lies in the ear

Of him that hears it; never in the tongue

Of him that makes it.

Reason.

The reason is clear: ignorance sees only the most obvious appearances that are contained in

:

objects and in that partial, superficial view, laughter from ignorance originates. Intelligence penetrates farther into the nature, properties, reasons, causes, and effects of things, and does not see any cause for laughter.

Such are the different modes by which the same object is contemplated by ignorance and intelligence.

As a corollary to this truth, it follows, that the disposition to laugh is the sign of a mind which does not take an extensive survey of things, but only looks at the angles and corners, and parts of the truth.

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The same is true with respect to pictures. When a picture is presented, the same object is before the eye of ignorance and of intelligence, but the impressions produced are very different. This truth is thus stated in a few words by Dr. Watts, in his Logic: "Ideas," he says, are either vulgar or learned. A vulgar idea represents to us the most obvious and sensible appearances that are contained in the object of them; but a learned idea penetrates farther into the nature, properties, causes, reasons, and effects of things.

"It is with a vulgar idea that the world beholds the cartoons of Raphael at Hampton Court, and every one feels his share of pleasure and entertainment; but a painter contemplates the wonders of that Italian pencil, and sees a thousand beauties in them which the vulgar eye

neglected his learned ideas give him a transcendant delight, and yet, at the same time, discover the blemishes which the common gazer never observed."

*This truth may be illustrated by any, by every picture; perhaps, except by laughter, more insight can never be gained into the mind of another than by his observation on pictures. Let us take the celebrated picture of the Death of Seneca.

If a sensible rustic should be invited to see the fine picture of the Death of Seneca, he will perceive an aged man bleeding to death in the midst of persons apparently listening to him, or writing down his discourse; he will see the representations of furniture, and of the human form in age and in youth; and this is all that he will see.

Whilst the simple rustic is viewing the picture, let a man of education and cultivated taste enter. He sees the imitation in common with the countryman, but he sees beyond it: he sees a philosopher, venerable for knowledge as well as for age, surrounded by his affectionate pupils. He has lived only for virtue, and dies to prove that it is no empty name: he sees that cruelty contends in vain with courage: that no tyrant can oppress the soul. He remembers the very words of Seneca: "I have applied myself to liberal studies, though both the poverty of my condition, and my own reason might rather have put me upon the

DIMINUTION OF LAUGHTER WITH THE

PROGRESS OF KNOWLEDGE.

As much of laughter depends upon ignorance, it will follow that one species of laughter, will diminish as knowledge advances; but, let it not

making of my fortune. I have given proof, that all minds are capable of goodness; I have preserved my faith in all extremities, and I have ventured my life for it. I have never spoken one word contrary to my conscience, and I have been more solicitous for my friend than for myself: I never made any base submissions to any man; and I have never done any thing unworthy of a resolute and of an honest man. My mind is raised so much above all dangers, that I have mastered all hazards; and I bless myself in the providence which gave me that experiment of my virtue: for it was not fit, methought, that so great a glory should come cheap. Nay, I did not so much as deliberate, whether good faith should suffer for me, or I for it. I stood my ground, without laying violent hands upon myself, to escape the rage of the powerful; though, under Caligula, I saw cruelties to such a degree, that to be killed outright was accounted a mercy, and yet I persisted in my honesty, to show that I was ready to do more than die for it. My mind was never corrupted with gifts; and when the humour of avarice was at the height, I never laid my hand upon any unlawful gain. I have been temperatę