Essay upon Wit

by Sir Richard Blackmore

Wit is employ'd in its own Province, when the Possessor of it exercises his Genius on the ordinary Customs and Manners of Life, either in Conversation, or Comick Writing. It has therefore no place in the Works where severe Knowledge and Judgment are chiefly exercis'd; those superior Productions of the Understanding must be express'd in a clear and strong manner, without intervening Strains of Wit or facetious Fancies, which, were they admitted, would appear incongruous and impertinent, and diminish the Merit of the Writing. Hence Wit has no place in History, Philology, Philosophy, or in the greater Lyrick or Epick Poems; the two last of which containing either the Praises of Deities or Demi-Gods, or treating of lofty and illustrious Subjects; such as the Foundation, Rise, and Revolution of Kingdoms, Commotions of State, Battles, Triumphs, solemn Embassies, and various other important Actions of Princes and Heroes, are exalted above the Sphere of Wit and Humour. The Strength and Dignity of the sublime Stile is debas'd and adulterated by the foreign and improper Mixture of light Sentiments, and pretty Fancies. These Sallies and Sports of the Imagination, will no more advance the Beauty of such superior Productions, than the Addition of glittering Tinsel and glass Beads will improve the Imperial Purple, or adorn the Crowns of great Monarchs. And therefore we see, with what judicious Care Virgil has avoided this Error; how clear are his celebrated Writings from the least sprinkling of Wit and pleasant Conceits, which corrupt the Purity, debase the Majesty, and sully the Lustre of the greater Species of Poetry? And as the Gravity and Chastness of the sublime Stile, in the Works last mention'd, will not endure the gay Ornaments of Fancy; so does that light Dress more misbecome the pious and wise Discourses, that come either from the Pulpit or the Press. Wit is so far from being a Grace or Improvement of Divine Eloquence, that on the contrary, it destroys its Dignity, breaks its Force, and renders it base and puerile.

The End and Usefulness of this ingenious Qualification, is to delight and instruct. It animates and sweetens Conversation, by raising innocent Mirth and good Humour; and by this Effect it relieves Domestick Cares, revives Men of Business and studious Professions, and softens the Asperity of morose Dispositions. It suspends uneasy and anxious Thoughts, dispels cloudy and fallen Melancholy, and by unbending and exhilerating the Minds of the Assembly, gives them new Life and Spirit to resume the Labour of their respective Employments. The Exercise of Wit and a pleasant Genius, excels all other Recreations. What is the Satisfaction that arises from Country Sports, or the politer Diversions of Balls and Operas, compar'd with the delightful Conversation of Men of Parts and facetious Talents? Other Amusements, how agreeable soever, only please the Body and gratify the Senses, but this strikes the Imagination, touches the Passions, and recreates the Intellectual Faculties. And as the Taste of the Soul is more delicate and exquisite than that of the Body, so much superior are the Pleasures of one to those of the other: It is no wonder then, that the Assemblies of Friends are dull and heavy, that Feasts and Wine are flat Entertainments, unless some ingenious Persons are present to improve their Taste, and enliven the Company by agreeable Discourses.

Another part of the Province in which Wit is properly exercis'd, are ingenious Writings, intended to please and improve the People; and this is more various and extensive than Comick Poetry, tho of the same Kind; for it takes in not only the Subjects of Prudence and Decency, regular Behaviour and vertuous Actions, but likewise the justness of Human Sentiments and Opinions in Points of Controversy; of the last, the Dialogue of Dr. Eachard against Mr. Hobbes is a famous Example, where, by great Strength and Solidity of Reason, mixt with agreeable Wit and Raillery, he entertains and informs the Reader, and at once exposes and confutes the conceited Philosopher. An Instance of the first is, the celebrated History of Don Quixote, compil'd by the Spanish Wit Michael de Cervantes; a Book so well imagin'd, and writ with so much Spirit and fine Raillery, that it effectually procur'd the End of the admirable Author; for by turning into Mirth and Ridicule the reigning Folly of Romantick Chivalry, and freeing the Minds of the People from that fashionable Delusion, he broke the Force of as strong an Enchantment, and destroy'd as great a Monster as was ever pretended to be vanquish'd by their imaginary Heroes. And many more Books on other moral Subjects have been compos'd with much Wit and Vivacity in our own and foreign Countries, to expose Vice and Folly, and promote Decency and Sobriety of Manners. But the Productions of this Nature, which have of late appear'd in this Nation, whether we regard the just and generous Sentiments, the fertile Invention, the Variety of Subjects, the surprizing Turns of Wit and facetious Imagination, the genteel Satire, the Purity and Propriety of the Words, and the Beauty and Dignity of the Diction, have surpass'd all the Productions of this kind, that have been publish'd in any Age or Country. The Reader no doubt is before-hand with me, and concludes, that I mean the Tatler and Spectator, which for the greatest Part, have all the Perfection of Writing, and all the Advantages of Wit and Humour, that are requir'd to entertain and instruct the People: And it must chiefly be owing to the great Depravity of Manners in these loose and degenerate Times, that such worthy Performances have produc'd no better Effects.

But this excellent and amiable Qualification of the Mind is too apt to be abus'd and perverted to ill purposes. Instead of being ingag'd on the Side of Vertue, and us'd to promote just Notions and Regularity of Life, it is frequently employ'd to expose the most Sacred Things, to turn Gravity and reserv'd Behaviour into Ridicule, to keep in Countenance Vice and Irreligion, and with a petulant and unrestrain'd Liberty, to deride the Principles and Practices of the wisest and best of Men. The Conversation of ingenious Libertines generally turns upon Reveal'd Religion and the venerable Teachers of it; or on those of the Laity, who seem most sincere in the Belief of Christianity, and express the greatest Conformity in their Actions to the Precepts of it. Nothing gives so high a Seasoning to their Raillery, and more improves the Taste of their Jests, than some sharp and pointed Ingredients, that wound Religion and the Professors of it; whereof some are made the Entertainment of the Company by these facetious Scoffers, and expos'd as Persons fetter'd with Prepossessions, and biass'd by Notions of Vertue, deriv'd from Education and the early Instructions of canting Parents. Others are represented as indebted for their Piety to the Prevalency of the Spleen, and an immoderate mixture of Melancholy in their Complexion, which, say they, give to the Mind a superstitious Turn, and fill the Head with religious Chimeras, frightful Phantomes of Guilt, and idle Fears of imaginary Punishments; while others are ridicul'd as Men of a cold and phlegmatick Complexion, without Spirit and native Fire; who derive, say they, their Vertue, not from Choice or Restraint of Appetite, but from their deadness and indisposition to Pleasure; not from the Power of their Reason, but the Weakness of their Passions. It would be endless to enumerate the various Ways which the atheistical Wit and merry Libertine employ, to take off all Veneration of Religion, and expose its Adherents to publick Derision. This is certainly the greatest Abuse of Wit imaginable. In all the Errors and monstrous Productions of Nature, can any appear more deform'd than a Man of Parts, who employs his admirable Qualities in bringing Piety into Contempt, putting Vertue to the Blush, and making Sobriety of Manners the common Subject of his Mirth; while with Zeal and Industry, he propagates the malignant Contagion of Vice and Irreligion, poisons his Friends and Admirers, and promotes the Destruction of his native Country? And if these foolish Wits and ingenious Madmen could reflect, they would soon be convinc'd, that while they are engag'd against Religion they hurt themselves; and that Wit and Humour thus misapply'd, will prove but a wretched Compensation for their want of Vertue.

In this Place I crave leave to transcribe some Passages relating to this Subject, from the Writings of a good Judge of Wit, and as great a Master of it as perhaps any Nation ever bred, I mean Archbishop Tillotson; "I know not how it comes to pass, says he, that some Men have the Fortune to be esteem'd Wits, only for jesting out of the common Road, and for making bold to scoff at those things, which the greatest Part of Mankind reverence—. If Men did truly consult the Interest, either of their Safety or Reputation, they would never exercise their Wit in such dangerous Matters. Wit is a very commendable Quality, but then a wise Man should have the keeping of it. It is a sharp Weapon, as apt for Mischief as for good Purposes, if it be not well manag'd: The proper use of it is to season Conversation, to represent what is Praise-worthy to the greatest Advantage, and to expose the Vices and Follies of Men, such things as are in themselves truly ridiculous: But if it be apply'd to the Abuse of the gravest and most serious Matters, it then loses its Commendation. If any Man thinks he abounds in this Quality, and hath Wit to spare, there is scope enough for it within the Bounds of Religion and Decency; and when it transgresseth these, it degenerates into Insolence and Impiety—And afterwards: A sharp Wit may find something in the wisest Man, whereby to expose him to the Contempt of injudicious People. The gravest Book that ever was written, may be made ridiculous, by applying the Sayings of it to a foolish purpose, for a Jest may be obtruded upon any thing; and therefore no Man ought to have the less Reverence for the Principles of Religion, or for the Holy Scriptures, because idle and profane Wits can break Jests upon them. Nothing is so easy, as to take particular Phrases and Expressions out of the best Book in the World, and to abuse them, by forcing an odd and ridiculous Sense upon them." And in another place, having mention'd the most proper Objects of Wit, he thus expresses himself,—"This I say on purpose to recommend to Men a nobler Exercise for their Wits, and if it be possible, to put them out of Conceit with that scoffing Humour, which is so easy and so ill-natur'd, and is not only an Enemy to Religion, but to every thing else that is wise and worthy; and I am very much mistaken, if the State as well as the Church, the Civil Government as well as Religion, do not in a short space find the intolerable Inconvenience of this Humour."

Tho the Persons addicted to this impious Folly, expose the sacred Mysteries of Christianity, and make its Votaries the common Topick of their Raillery, it cannot thence be concluded, that they are certain that those whom they thus deride, as whimsical, stupid, and deluded Men, have not the least Reason to support their Religious Principles and Practice; for if they were sure of this, they would treat such unhappy Persons as Men rob'd of their Senses, with Tenderness and Compassion; for none will allow such distemper'd Minds to be proper Subjects of Ridicule and Derision: But those, who attentively observe the Manner and Air of these jesting Libertines, when they laugh at Vertue, will see plainly their licentious Mirth springs from other Principles; either from this, That the Example of many Persons, who in earnest embrace and profess the Articles of Religion, continually disturbs their Opinion of themselves, and creates severe Misgivings and Distrust in their Minds, lest their Notions about Religion should not be true, when they observe, that many Persons of eminent Parts, superior Reason and Erudition, maintain with Zeal quite contrary Sentiments; or else it proceeds from their Hatred of Men of Vertue, founded in the Dissimilitude of Dispositions and Manners, and Disagreement in Interest, Employments and Designs; or from an Envy of their great Merit, innocent Life, and worthy Actions, which from the prevailing Power of their own vicious Inclinations, they are unable to imitate; for after all their Raillery and Expressions of Contempt, Vertue has that native Lustre and amiable Appearance, that will compel Men secretly to esteem it, even while they deride the Possessors of it. Such is the Pride and Vanity of degenerate Nature, that loose Men will always endeavour to level the eminent Characters of religious and sober Persons, and reduce them to the inferior Degree of their own: And for that end, they will labour to sink the Opinion and Esteem of any Excellence or Merit, to which themselves can make no Pretence. While they cannot equal the bright Example of Vertue in others, they strive to sully or efface it, and by turning it into Ridicule, make it seem rather the Dishonour and Deformity, than the Beauty and Perfection of the Mind: And if they can disgrace Religion, and subvert all moral Distinction, Men will be valu'd only for their intellectual Endowments, and then they imagine they have gain'd their Point, since the Superiority of Wit, as they suppose, is on their Side. These seem to me the genuine and natural Causes, why Men of great Parts and extraordinary Wit, but of loose Principles and immoral Lives, who above all others affect Popularity and gasp after Applause, take so much Pleasure, without the least regard to Modesty and Decency, in a Christian Country to mock Religion and jerk with spiteful Satire Men of Vertue and inoffensive Behaviour.

WIT is likewise misapply'd, when exercis'd to ridicule any unavoidable Defects and Deformities of Body or Mind; for since nothing is a moral Blemish, but as it is the Effect of our own Choice, nothing can be disgraceful but what is voluntary, and brought freely upon our selves; and since nothing is the proper Object of Raillery and Ridicule, but what is shameful, it must be a Violence to Reason and Humanity, to reproach and expose another for any thing that was not in his Power to escape. And therefore to make a Man contemptible, and the Jest of the Company, by deriding him for his mishapen Body, ill figur'd Face, stammering Speech, or low Degree of Understanding, is a great Abuse of ingenious Faculties.

Nor is it a less criminal Use of this Talent, when it is exercis'd in lascivious and obscene Discourses. The Venom is not less, but more infectious and destructive, when convey'd by artful Insinuation and a delicate Turn of Wit; when impure Sentiments are express'd by Men of a heavy and gross Imagination, in direct and open Terms, the Company are put out of Countenance, and nauseate the Coarseness of the Conversation: but a Man of Wit gilds the Poison, dresses his wanton Thoughts in a beautiful Habit, and by slanting and side Approaches, possesses the Imagination of the Hearers, before his Design is well discover'd; by which means he more effectually gains Admission to the Mind, and fills the Fancy with immodest Ideas.

Nothing can be more ill-manner'd, or disagreeable to Persons of Vertue and Sobriety of Manners, than wanton and obscene Expressions; on which Subject the excellent Archbishop Tillotson has the following Paragraph: "Nothing that trespasses upon the Modesty of the Company, and the Decency of Conversation, can become the Mouth of a wise and vertuous Person. This kind of Conversation would fain pass for Wit among some sort of Persons, to whom it is acceptable; but whatever savours of Rudeness and Immodesty, and Ill-Manners, is very far from deserving that Name; and they that are sober and vertuous cannot entertain any Discourse of this kind, with Approbation and Acceptance. A well bred Person will never offend in this way. And therefore it cannot but be esteem'd as an Affront to modest Company, and a rude presuming upon their Approbation, impudently taking it for granted, that all others are as lewd and dissolute as themselves."

Men of finer Spirits do likewise abuse their Parts, as well as misapply their Time, when to gain Applause and increase their Popularity, they run, without Distinction, into Company, and by too great Condescention and false Humanity, mingle in inferior and unworthy Assemblies; where delighted with the silly Approbation of ignorant Laughers, they shine forth in a great Effusion of Wit and Humour; by which they make themselves cheap, if not contemptible in the Opinion of wise and discerning Persons. Men of singular Wit, like Women of great Beauty, should never be unguarded; for if not endow'd with a decent Reservedness, a modest Air, and a discreet Behaviour, they sink in their Value, and by appearing in all Places, and becoming common and familiar, lose, in a great measure, their Honour, and the Opinion of their Merit. It is a meretricious Prostitution of Wit, when the Possessors of it can deny no Addresses, and refuse no Invitations and Appointments, but suffer themselves to be shown at every Entertainment; Besides the gratifying of their Vanity, by a constant pursuit of Approbation and Praise, which is the Spring whence this Prodigality of Parts and waste of facetious Humour chiefly arise; it is evident, they spend a great deal of Time, of which a wise Man can give no Account, while Wit, which should in its proper place, renew and revive the Spirits for useful Employment, becomes a continu'd Diversion, and makes everlasting Idleness the Business of Life.