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mind to poetry, painting, music, or other more noble arts, it often breaks out in puns and quibbles.

Aristotle, in the eleventh chapter of his book of rhetoric, describes two or three kinds of puns, which he calls paragrams, among the beauties of good writing, and produces instances of them out of some of the greatest authors in the Greek tongue. Cicero has sprinkled several of his works with puns, and in his book where he lays down the rules of oratory, quotes abundance of sayings as pieces of wit, which also upon examination prove arrant puns. But the age in which the pun chiefly flourished, was in the reign of King James I. That learned monarch was himself a tolerable punster, and made very few bishops or privycounselors that had not some time or other signalized themselves by a clinch, or a conundrum. It was therefore in this age that the pun appeared with pomp and dignity. It had been before admitted into merry speeches and ludicrous compositions, but was now delivered with great gravity from the pulpit, or pronounced in the most solemn manner at the council-table. The greatest authors, in their most serious works, made frequent use of puns. The sermons of Bishop Andrews, and the tragedies of Shakespeare, are full of them. The sinner was punned into repentance by the former, as in the latter nothing is more usual than to see a hero weeping and quibbling for a dozen lines together.

I must add to these great authorities, which seem to have given a kind of sanction to this piece of false wit, that all the writers of rhetoric have treated of punning with very great respect, and divided the several kinds of it into hard names, that are reckoned among the figures of speech, and recommended as ornaments in discourse. I remember a country schoolmaster of my acquaintance told me once, that he had been in company with a gentleman whom he looked upon to be the greatest paragrammatist among the moderns. Upon inquiry, I found my learned friend had dined that day with Mr. Swan, the famous punster; and desiring him to give me some account of Mr. Swan's conversation, he told me that he generally talked in the Paranomasia, that he sometimes gave into the Ploce, but that in his humble opinion he shined most in the Antanaclasis.

I must not here omit, that a famous university of this land was formerly very much infested with puns; but whether or no this might not arise from the fens and marshes in which it was situated, and which are now drained, I must leave to the determination of more skilful naturalists.

After this short history of punning, one would wonder how it should be so entirely banished out of the learned world as it is at present, especially since it had found a place in the writings of the most ancient polite authors. To account for this we must consider, that the first race of authors, who were the great heroes in writing, were destitute of all rules and arts of criticism; and for that reason, though they excel later writers in greatness of genius, they fall short of them in accuracy and correctness. The moderns cannot reach their beauties, but can avoid their imperfections. When the world was furnished with these authors of the first eminence, there grew up another set of writers, who gained themselves a reputation by the remarks which they made on the works of those who preceded them. It was one of the employments of these secondary authors to distinguish the several kinds of wit by terms of art, and to consider them as more or less perfect, according as they were founded in truth. It is no wonder, therefore, that even such authors as Isocrates, Plato, and Cicero, should have such little blemishes as are not to be met with in authors of a much inferior character, who have written since those several blemishes were discovered. I do not find that there was a proper separation made between puns and true wit by any of the ancient authors, except Quintilian and Longinus. But when this distinction was once settled, it was very natural for all men of sense to agree in it. As for the revival of this false wit, it happened about the time of the revival of letters; but as soon as it was once detected, it immediately vanished and disappeared. At the same time there is no question, but as it has sunk in one age and rose in another, it will again recover itself in some distant period of time, as pedantry and ignorance shall prevail upon wit and sense. And, to speak the truth, I do very much apprehend, by some of the last winter's productions, which had their sets of admirers, that our posterity will in a few years degenerate into a race of punsters; at least, a man may be very excusable for any apprehensions of this kind, that has seen acrostics handed about the town with great secrecy and applause; to which I must also add a little epigram called the Witches Prayer, that fell into verse when it was read either backward or forward, excepting only that it cursed one way, and blessed the other. When one sees there are actually such painstakers among our British wits, who can tell what it may end in? If we must lash one another, let it be with the manly strokes of wit and satire; for I am of the old philosopher's opinion, that if I must suffer from one or the other, I would rather it should be from the paw of a lion, than from the hoof of an ass.

I do not speak this out of any spirit of party. There is a most crying dullness on both sides. I have seen tory acrostics and whig anagrams, and do not quarrel with either of them because they are whigs or tories, but because they are anagrams and acrostics.

But to return to punning. Having pursued the history of a pun, from its original to its downfall, I shall here define it to be a conceit arising from the use of two words that agree in the sound, but differ in the sense. The only way therefore to try a piece of wit, is to translate it into a different language. If it bears the test, you may pronounce it true; but if it vanishes in the experiment, you may conclude it to have been a pun. In short, one may say of a pun, as the countryman described his nightingale, that it is vox et praeterea nihil, "a sound, and nothing but a sound.” On the contrary, one may represent true wit by the description which Aristenetus makes of a fine woman; when she is dressed she is beautiful, when she is undressed she is beautiful; or as Mercerus has translated it more emphatically, "Induitur formosa est: exuitur, ipsa forma est."

GOOD NATURE

Sic vita erat: facile omnes perferre ac pati:
Cum quibus erat cunque una, his sese dedere,
Eorum obsequi studiis: adversus nemini;
Nunquam praeponens se aliis. Ita facillime
Sine invidia invenias laudem.

-TER. ANDR. Act 1. Sc. I.

His manner of life was this: to bear with everybody's humors; to comply with the inclinations and pursuits of those he conversed with; to contradict nobody; never to assume a superiority over others. This is the ready way to gain applause, without exciting envy.

Man is subject to innumerable pains and sorrows by the very condition of humanity, and yet, as if nature had not sown evils enough in life, we are continually adding grief to grief, and aggravating the common calamity by our cruel treatment of one another. Every man's natural weight of affliction is still made more heavy by the envy, malice, treachery, or injustice of his neighbor. At the same time that the storm beats on the whole species, we are falling foul upon one another.

Half the misery of human life might be extinguished, would men alleviate the general curse they lie under, by mutual offices of compassion, benevolence, and humanity. There is nothing therefore which we ought more to encourage in ourselves and others, than that disposition of mind which in our language goes under the title of good nature, and which I shall choose for the subject of this day's speculation.

Good nature is more agreeable in conversation than wit, and gives a certain air to the countenance which is more amiable than beauty. It shows virtue in the fairest light, takes off in some measure from the deformity of vice, and makes even folly and impertinence supportable.

There is no society or conversation to be kept up in the world without good nature, or something which must bear its appearance, and supply its place. For this reason mankind have been forced to invent a kind of artificial humanity, which is what we express by the word good breeding. For if we examine thoroughly the idea of what we call so, we shall find it to be nothing else but an imitation and mimicry of good nature, or, in other terms, affability, complaisance, and easiness of temper reduced into an art.

These exterior shows and appearances of humanity render a man wonderfully popular and beloved, when they are founded upon a real good nature; but without it are like hypocrisy in religion, or a bare form of holiness, which, when it is discovered, makes a man more detestable than professed impiety.

Good nature is generally born with us: health, prosperity, and kind treatment from the world are great cherishers of it where they find it; but nothing is capable of forcing it up, where it does not grow of itself. It is one of the blessings of a happy constitution, which education may improve but not produce.

II

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