The presumption is that in such a book, or rather collection of books as
the Bible, the elements of Wit and Humor would be found. We have here the
best historical, poetical, and moral works of a whole people. These
documents cover in time more than a millennium and a half. It is more than
probable that during that time amusing incidents occurred, even in
connection with the religious trend of the history, some of which would be
reported; that grotesque and odd characters existed, some of whom would be
described, and their sayings and doings noted; that among the moral
teachers of the people, there were some at least, who would point their
precepts with wit and edge their rebukes with sarcasm. We should expect to
find all these things, as we should expect to find pathos or sublimity.
The humorous is just as legitimate in literature and quite as much an
element of influence. It glows in all the other great books which have
shaped the life and thought of mankind; and it is only fair to presume
that we shall find its light shining from those pages that have been most
potent of all.
But is not "the volume of this book" a serious one? Is it not profoundly
in earnest? Are not its themes most solemn? Is not its purpose the highest
under heaven, the most important to the inhabitants of earth? The
conclusion, however, that the questioner has in mind is by no means
inevitable. It is a mistake to suppose that humor is incompatible with
seriousness, earnestness and solemnity. "As in one of my lectures," says
Henry Reed, "I spoke of attempting to draw too precise a line around
sacred literature, making it too much a thing apart, so in regard to the
literature of wit and humor. I shall be very sorry, if such a title as
that which I have been obliged to use, led any one to think of it as of a
more distinctive existence than is the case, instead of regarding those
faculties as pervading the literature in various degrees, and thus forming
some of the elements of its life. I shall have occasion to trace these
elements in close connection with elements of tragedy, and to show how the
processes we generalize under the names of wit and humor are kindred with
the most intense passion and the deepest feeling."
In human nature, the sources of laughter and tears lie close together, and
the highest literature must express that nature in its entirety. "It is
an understood fact," says Whipple, "that mirth is as innate in the mind as
any other original faculty. The absence of it in individuals or
communities is a defect." "He who laughs," says the mother of Goethe, "can
commit no deadly sin." If it be true as Whipple says, that the absence of
mirth in individuals or communities is a defect, then is the absence of it
in literature likewise a defect. It is a defect because the literature
which omits it fails to set forth all that there is in man. It leaves an
important territory unexplored.
On the other hand, the literature which is designed to move and mold men
must be addressed to human nature in its completeness. Freighted with
destiny, charged with eternity as are the messages of the Bible, they are
yet intended to impress men; they are addressed to human faculties in
human speech. Whatever the capacities of language for touching the heart
and operating upon the will, they may all be employed, though the theme
soar to heaven or take hold on hell. The Bible is not an instrument of a
single string; it gives forth a thousand harmonies. It is attuned to every
note in human nature.