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all the earth around laughed at the brazen refulgence."

      In Hesiod's Theogony, v. 40, we read that when the Muses are singing "the palace of loud-thundering Jove laughs (with delight) at their lily voice;" and in the Hymn to Ceres we find Proserpine beholding a Narcissus, from the root of which a hundred heads sprang forth "and the whole heavens were scented with its fragrance, and the whole earth laughed and the briny wave of the sea." Theognis writes that Delos, when Apollo was born, "was filled with the ambrosial odour, and the huge earth laughed." The poets seemed scarcely to have advanced beyond such a bold similitude, and we may conclude that while they saw in laughter something above the powers of the brute creation, they did not consider that it necessarily expressed the smallest exercise of intellect.

      This laughter of pleasure, which cheered the early centuries of the world, now no longer exists except perhaps in childhood. It belongs to simpler if not happier natures than our own. If a man were now to say that his friends laughed on hearing of some good fortune having come to him, we should suppose that they disbelieved it, or thought there was something ridiculous in the occurrence. In these less emotional ages, in which the manifestations of joy and sorrow are more subdued, it is mute, and has subsided into a smile. It is difficult to say when the change took place, but our finding smiles mentioned in Homer, though not in Scripture, might suggest their Greek origin, if they were at first merely a modification of the early laughter of pleasure, betokening little more than kindly or joyous emotions. Although not always now genial, the smile continues to be used for the symbol of pleasure, even in reference to inanimate Nature, as where Milton writes "Old Ocean smiled." The smile may have preceded laughter, as the bud comes before the blossom, but it may, on the other hand, have been a reduction of something more demonstrative.

      We have still a kind of laughter approaching very nearly to that of pleasure, which contains little reflection, but cannot be regarded as simply physical. This description seems to be that alluded to in the Book of Ecclesiastes, "I said of laughter, it is mad, and of mirth, what good doeth it?" Of the same nature is that to which some excitable and joyous persons are constitutionally inclined. Their perpetual merriment seems to us childish and silly. Thus Steele observes to an hilarious friend, "Sir, you never laughed in your life," and farther on he remarks, "Some men laugh from mere benevolence."

      The pleasure accompanying the perception of the ludicrous has been by some attributed to the exercise of certain muscles in the face, and by others to the acquisition of new ideas. But we may safely discard both theories, for the former derives the enjoyment from physical instead of mental sources, and the latter gives us credit for too great a delight in knowledge, even were it thus generally obtained. The enjoyment seems partly to arise from stimulation and activity of mind, excitement being generally agreeable, whereas inaction is monotonous and wearisome. But it seems also partly to be derived from sources which are, or appear to be, collateral. Thus, in the early laughter of pleasure, some solid advantage or gratification, present or future, was always in view, and from men being delighted at their own success, which must often have been obtained at the expense of others, it was an easy transition to rejoice at the failure of rivals. In those primitive times, when people felt themselves insecure, and one tribe was constantly at war with another, there was nothing that gave them so much joy as the misfortunes of their enemies. They exhibited their exultation by indulging in extravagant transports, in shouting, in singing and dancing, and when there appeared some strangeness or peculiarity, something sudden or unaccountable in such disasters, laughter broke forth of that rude and hostile character which we may occasionally still hear among the uneducated classes. It accorded with the age in which it prevailed—a period when men were highly emotional and passionate, while their intellectual powers were feeble and inactive.

      The two early phases of the ludicrous—those of pleasure and of hostility—containing small complexity, and a large proportion of emotion, are to a certain extent felt by the lower animals. Dr. Darwin has observed an approximation to the laughter of pleasure in monkeys, but he does not connect it with intelligence, and would not, I believe, claim for them any sense of the ludicrous. I have, however, seen a dog, on suddenly meeting a friend, not only wag his tail, but curl up the corners of his lips, and show his teeth, as if delighted and amused. We may also have observed a very roguish expression sometimes in the face of a small dog when he is barking at a large one, just as a cat evidently finds some fun in tormenting and playing with a captured mouse. I have even heard of a monkey who, for his amusement, put a live cat into a pot of boiling water on the fire. These animals are those most nearly allied to man, but the perception of the ludicrous is not strong enough in them to occasion laughter. The opinion of Vives that animals do not laugh because the muscles of their countenances do not allow them, can scarcely be regarded as philosophical. Milton tells us that,

      "Smiles from reason flow,

       To brutes denied;"

      a statement which may be taken as generally correct, although we admit that there may be some approximation to smiling among the lower animals, and that it does not always necessarily proceed from reason.

      The pleasure found in hostile laughter soon led to practical jokes. Although now discountenanced, they were anciently very common, and formed the first link between humour and the ludicrous. They were not imitative, and did not show any actual power to invent what was humorous, but a desire to amuse by doing something which might cause some ludicrous action or scene, just as people unable to speak would point to things they wish to designate. These early jokes had severer objects coupled with amusement, and were what we should call no joke at all. The first character in the records of antiquity that seems to have had anything quaint or droll about it is that of Samson. Standing out amid the confusion of legendary times, he gives us good specimens of the fierce and wild kind of merriment relished in ancient days; and was fond of making very sanguinary "sport for the Philistines." He was an exaggeration of a not very uncommon type of man, in which brute strength is joined to loose morals and whimsical fancy. People were more inclined to laugh at sufferings formerly, because they were not keenly sensitive to pain, and also had less feeling and consideration for others. That Samson found some malicious kind of pleasure and diversion in his reprisals on his enemies, and made their misfortunes minister to his amusement, is evident from the strange character of his exploits. "He caught three hundred foxes, and took fire-brands, and turned tail to tail, and put a fire-brand in the midst between two tails, and when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks and also the standing corn of the Philistines, with the vineyards and olives." On another occasion he allowed himself to be bound with cords, and thus apparently delivered powerless into the hands of his enemies; he then broke his bonds "like flax that was burnt with fire," and taking the jaw-bone of an ass, which he found, slew a thousand men with it. His account of this massacre shows that he regarded it in a humorous light: "With the jaw-bone of an ass heaps upon heaps, with the jaw of an ass I have slain a thousand men." We might also refer to his carrying away the gates of Gaza to the top of a hill that is before Hebron, and to his duping Delilah about the seven green withes.

      In the above instances it will be observed that destruction or disappointment of enemies was the primary, and amusement the secondary object. It must be admitted that all such jokes are of a very poor and severe description. They have not the undesigned coincidence of the ludicrous nor the fanciful invention of true humour. Samson was evidently regarded as a droll fellow in his day, but beyond his jokes the only venture of his on record is a riddle, which showed very little ingenuity, and can not be regarded as humorous now, even if it were so then.

      It would, perhaps, be going too far to assert that no laughter of a better kind existed before the age at which we are now arrived; some minds are always in advance of their time, as others are behind it, but they are few. The only place in which there is any approach in early times to what may be called critical laughter is recorded where Abraham and Sarah were informed of the approaching birth of Isaac. Perhaps this laughter was mostly that of pleasure. Sarah denied that she laughed, and Abraham was not rebuked when guilty of the same levity.[4]

      With the exception of the above-mentioned riddle, and rough pranks of Samson, we have no trace of humour until after the commencement of the Monarchy. The reigns of David and Solomon seemed to have formed the brightest period

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