Chambers's Edinburgh Journal, No. 438. VariousЧитать онлайн книгу.
p>Chambers's Edinburgh Journal, No. 438 / Volume 17, New Series, May 22, 1852
PHILOSOPHY OF LAUGHTER
From the time of King Solomon downwards, laughter has been the subject of pretty general abuse. Even the laughers themselves sometimes vituperate the cachinnation they indulge in, and many of them
——'laugh in such a sort,
As if they mocked themselves, and scorned the spirit
That could be moved to laugh at anything.'
The general notion is, that laughter is childish, and unworthy the gravity of adult life. Grown men, we say, have more to do than to laugh; and the wiser sort of them leave such an unseemly contortion of the muscles to babes and blockheads.
We have a suspicion that there is something wrong here—that the world is mistaken not only in its reasonings, but its facts. To assign laughter to an early period of life, is to go contrary to observation and experience. There is not so grave an animal in this world as the human baby. It will weep, when it has got the length of tears, by the pailful; it will clench its fists, distort its face into a hideous expression of anguish, and scream itself into convulsions. It has not yet come up to a laugh. The little savage must be educated by circumstances, and tamed by the contact of civilisation, before it rises to the greater functions of its being. Nay, we have sometimes received the idea from its choked and tuneless screams, that they were imperfect attempts at laughter. It feels enjoyment as well as pain, but has only one way of expressing both.
Then, look at the baby when it has turned into a little boy or girl, and come up in some degree to the cachinnation. The laughter is still only rudimental: it is not genuine laughter. It expresses triumph, scorn, passion—anything but a feeling of natural amusement. It is provoked by misfortune, by bodily infirmities, by the writhings of agonised animals; and it indicates either a sense of power or a selfish feeling of exemption from suffering. The 'light-hearted laugh of children!' What a mistake! Observe the gravity of their sports. They are masters or mistresses, with the care of a family upon their hands; and they take especial delight in correcting their children with severity. They are washer-women, housemaids, cooks; soldiers, policemen, postmen; coach, horsemen, and horses, by turns; and in all these characters they scour, sweep, fry, fight, pursue, carry, whirl, ride, and are ridden, without changing a muscle.
At the games of the young people there is much shouting, argument, vituperation—but no laughter. A game is a serious business with a boy, and he derives from it excitement, but no amusement. If he laughs at all, it is at something quite distinct from the purpose of the sport: for instance, when one of his comrades has his nose broken by the ball, or when the feet of another make off from him on the ice, and he comes down upon his back like a thunderbolt. On such occasions, the laugh of a boy puts us in mind of the laugh of a hyæna: it is, in fact, the broken, asthmatic roar of a beast of prey.
It would thus appear that the common charge brought against laughter, of being something babyish, or childish, or boyish—something properly appertaining to early life—is unfounded. But we of course must not be understood to speak of what is technically called giggling, which proceeds more from a looseness of the structures than from any sensation of amusement. Many young persons are continually on the giggle till their muscles strengthen; and indeed, when a company of them are met together, the affection, aggravated by emulation, acquires the loudness of laughter, when it may be likened, in Scripture phrase, to the crackling of thorns. What we mean is a regular guffaw; that explosion of high spirits, and the feeling of joyous excitement, which is commonly written ha! ha! ha! This is altogether unknown in babyhood; in boyhood, it exists only in its rudiments; and it does not reach its full development till adolescence ripens into manhood.
This train of thought was suggested to us a few evenings ago, by the conduct of a party of eight or ten individuals, who meet periodically for the purpose of philosophical inquiry. Their subject is a very grave one. Their object is to mould into a science that which as yet is only a vague, formless, and obscure department of knowledge; and they proceed in the most cautious manner from point to point, from axiom to axiom—debating at every step, and coming to no decision without unanimous conviction. Some are professors of the university, devoted to abstruse studies; some are clergymen; and some authors and artists. Now, at the meeting in question—which we take merely as an example, for all are alike—when the hour struck which terminates their proceedings for the evening, the jaded philosophers retired to the refreshment-room; and here a scene of remarkable contrast occurred. Instead of a single deep, low, earnest voice, alternating with a profound silence, an absolute roar of merriment began, with the suddenness of an explosion of gunpowder. Jests, bon-mots, anecdotes, barbarous plays upon words—the more atrocious the better—flew round the table; and a joyous and almost continuous ha! ha! ha! made the ceiling ring. This, we venture to say it, was laughter—genuine, unmistakable laughter, proceeding from no sense of triumph, from no self-gratulation, and mingled with no bad feeling of any kind. It was a spontaneous effort of nature, coming from the head as well as the heart: an unbending of the bow, a reaction from study, which study alone could occasion, and which could occur only in adult life.
There are some people who cannot laugh, but these are not necessarily either morose or stupid. They may laugh in their heart, and with their eyes, although by some unlucky fatality, they have not the gift of oral cachinnation. Such persons are to be pitied; for laughter in grown people is a substitute devised by nature for the screams and shouts of boyhood, by which the lungs are strengthened and the health preserved. As the intellect ripens, that shouting ceases, and we learn to laugh as we learn to reason. The society we have mentioned studied the harder the more they laughed, and they laughed the more the harder they studied. Each, of course, to be of use, must be in its own place. A laugh in the midst of the study would have been a profanation; a grave look in the midst of the merriment would have been an insult to the good sense of the company.
If there are some people who cannot laugh, there are others who will not. It is not, however, that they are ashamed of being grown men, and want to go back to babyhood, for by some extraordinary perversity, they fancy unalterable gravity to be the distinguishing characteristic of wisdom. In a merry company, they present the appearance of a Red Indian whitewashed, and look on at the strange ways of their neighbours without betraying even the faintest spark of sympathy or intelligence. These are children of a larger growth, and have not yet acquired sense enough to laugh. Like the savage, they are afraid of compromising their dignity, or, to use their own words, of making fools of themselves. For our part, we never see a man afraid of making a fool of himself at the right season, without setting him down as a fool ready made.
A woman has no natural grace more bewitching than a sweet laugh. It is like the sound of flutes on the water. It leaps from her heart in a clear, sparkling rill; and the heart that hears it feels as if bathed in the cool, exhilarating spring. Have you ever pursued an unseen fugitive through the trees, led on by her fairy laugh; now here, now there—now lost, now found? We have. And we are pursuing that wandering voice to this day. Sometimes it comes to us in the midst of care, or sorrow, or irksome business; and then we turn away, and listen, and hear it ringing through the room like a silver bell, with power to scare away the ill spirits of the mind. How much we owe to that sweet laugh! It turns the prose of our life into poetry; it flings showers of sunshine over the darksome wood in which we are travelling; it touches with light even our sleep, which is no more the image of death, but gemmed with dreams that are the shadows of immortality.
But our song, like Dibdin's, 'means more than it says;' for a man, as we have stated, may laugh, and yet the cachinnation be wanting. His heart laughs, and his eyes are filled with that kindly, sympathetic smile which inspires friendship and confidence. On the sympathy within, these external phenomena depend; and this sympathy it is which keeps societies of men together, and is the true freemasonry of the good and wise. It is an imperfect sympathy that grants only sympathetic tears: we must join in the mirth as well as melancholy of our neighbours. If our countrymen laughed more, they would not only be happier, but better; and if philanthropists would provide amusements for the people, they would be saved the trouble and expense of their fruitless war against public-houses. This is an indisputable proposition. The French and Italians, with wine growing at their doors, and spirits almost as cheap as beer in England, are sober nations. How comes this? The laugh will