Wit and Humor of the Bible Part 1

Wit and Humor of the Bible.

by Marion D. Shutter.

PREFACE.

While "many have taken in hand to set forth in order" the pathos and sublimity of the Bible, those literary elements comprised under the t.i.tle of this book have rarely been mentioned. Feeling that here was a field untraversed, the author of this little volume began an investigation whose results were originally embodied in an article published some years ago in an Eastern review. That article is given in "Poole's Index" as the only one extant upon the subject. Since its publication, additional study has brought to light other examples of the use of Wit and Humor by the writers of the Bible. These later results were embodied in a course of lectures delivered last winter before the students of Lombard University, Galesburg, Ill. They are now given to the public in the present volume. It would be presumptuous to claim that these few pages exhaust the subject.

Such a claim the author does not wish to make. Further research would no doubt bring to light instances that have escaped him. It is hoped, however, that these studies may be sufficiently complete to awaken interest in a long-neglected side of our sacred literature.

MARION D. SHUTTER.

Minneapolis, Minn., Dec. 24, 1892.

First Universalist Church.

INTRODUCTORY.

"There is still one question before us. If humor be what we have claimed for it, not a mere farce, but the depicting of the whole of human life, then we should expect that the highest literature should be found to contain it. We should expect to find it everywhere; that it should satisfy all that desire which a reading in theology, or philosophy, or science, or history, or a study in art, has created in man. Are there, then, any great books, or still more any great forces in human life which seem devoid of it? Is there any humor in the gospels? This is a dilemma that must be faced; for if humor be life itself, how can human life in its highest development dispense with it?"--_Shorthouse._

INTRODUCTORY.

"Even St. Paul could invent and enjoy a humorous pun; the proof of which see Galatians V:12, in the original; so there is high authority for jesting."--_Kirke._

The t.i.tle of this book will no doubt affect many persons unpleasantly at first. "Flat blasphemy!" I can hear some one exclaim, "We have already had the authority of the Bible undermined by critics, and here is a flippant rogue who goes still farther, and a.s.sures us that it is nothing more than a jest-book! This is the very climax and culmination of G.o.dless folly."

The author makes haste, therefore, to disclaim any intention of irreverence. To cheapen or degrade sacred things, to "depreciate the moral currency," is at the farthest remove from his intention. It is easy enough to take the language of Scripture and use it for coa.r.s.e and vulgar purposes, and such use deserves the severest censure. It is not to be tolerated. Pa.s.sages that have been light and guidance to mult.i.tudes, that have brought strength to the tempted, certainty to the doubting and consolation to the bereaved; that have been bread of life to those who have hungered for righteousness, inspiration to the purposeless and help to the needy,--have been turned into sources of merriment to freshen exhausted wit, and season the insipid discourse of stupidity. Persons whose brains are barren of pleasant conceits find no difficulty in so perverting a Scriptural expression as to make the "groundlings" laugh. In no such motives has this volume originated. The t.i.tle has been chosen and the work which it covers has been done in the spirit of one who loves the Great Book, and who would secure for it an additional claim upon human affection. The studies of the writer have led him into fresh fields and pastures green, where he has gathered many things out of the ordinary that have given the Bible a larger place in his own heart.

No; the Bible is not a collection of jests; nor do we characterize it as a jest-book when we say that it contains Wit and Humor. These elements are in the Bible, and with good reason. They are not introduced to amuse. They are not intended to dissipate the weariness of an idle hour. They are not designed to produce convulsions of laughter. They are subsidiary to the main theme. They are incidental to the development of religious history and religious thought. They help reveal in their true light the characters who from time to time appear; they show the absurdity of the opposing error and sharpen the arrows with which folly is transfixed. They enhance in many ways the value and power of our Sacred Book.

I.

The Scripture doc.u.ments may be viewed from several standpoints;--historical, exegetical, theological and literary. One may, for example, study the book of Job to find out the actual basis of fact that underlies it, or for the purpose of ascertaining and systematizing its doctrines, or he may read it as a great dramatic poem, and criticize it by the rules that would apply to any other dramatic poem. He may go through the Apocalypse, grammar and lexicon in hand, or he may study its flas.h.i.+ng imagery as he would that of any other magnificent work of genius.

He may read the Psalms as he would the odes of Horace. In these pages the Scriptures are considered simply as Literature. The question of inspiration or authority does not enter. Doctrinal inquiries are set aside. "To understand," says Matthew Arnold, "that the language of the Bible is fluid, pa.s.sing, literary, is the first step towards a right understanding of the Bible."

The literary character of the Bible is admirably set forth in the following paragraph from a recent critic:

"As a particular book, the Bible is an unequaled source of literary inspiration. As a book of religious truth, it is supreme; but religious truth, without any impairment of its value or obscurity of its meaning, may be studied from the literary standpoint; in fact, in the light of literary criticism, or tested by the usual canons of the scholar, it will appear more sacred, more beautiful, more divine.

Never forgetting that it is our manual of religion, it is also the vehicle of the most wonderful literature in human annals, and precedes in importance all others. There is no book so composite in character and yet so harmonious in plan, so multiplex in styles and yet so educational in rhetoric and logic, so varied in contents and yet so progressive in its philosophy and religion, as the Bible. Taken as a whole, it is ma.s.sive, comprehensive, a revelation of the Infinite.

Studied in its parts, it stimulates single faculties while it ministers nourishment to the whole frame. Its histories are more compact than those of Herodotus, Gibbon or Macaulay; its poetry, whose key is a mystery, quiets Homer, Shakespeare and Tennyson; its prophecies are unique climaxes of wisdom, both in drapery and substance; its biographies excel those of Plutarch, Irving, Carlyle and Boswell; its chronicles of wars are superior to those of Julius Caesar, Wellington, Napoleon, and Ulysses Grant; its epistles eclipse those of Pliny, Madame Sevigne and Francis Bacon; its laws, in their ethical and spiritual import, are quite beyond Justinian, Blackstone and the English Parliament. Every phasis of literature, every norm of wisdom, is in the Bible. It ministers to all tastes and arouses the slumbering intellects of all who can comprehend the difference between reality and fiction, and who incline to virtue rather than vice.

Ruskin confesses his indebtedness to the Bible, Homer and Sir Walter Scott, for his mental discipline; Charles Reade p.r.o.nounces the characters in Scripture a literary marvel. Matthew Arnold daily read the New Testament in Greek for its style; Milton could not have written Paradise Lost without Genesis; Renan's witchery of style is traceable to the New Testament. Job has taught the poets the art of construction, and David has sung an undying melody into the ears of the race. The Book of Ruth is the model idyl, and the Books of Esther and Daniel abound in incomparable dramatic elements; Isaiah has plumed the statesman for oratorical flights; Jeremiah has opened the fountains of pathos and sentiment in pathetic souls; Ezekiel has furnished a usable style of judicial denunciation for the criminal lawyer. Of all books, whether rhetoric, logic, vocabulary, poetry, philosophy, history, or whatever be the end, the Bible should be first and most carefully studied, its literary spirit and form should be closely traced and discerned, and its truth should be reverently incorporated into the daily speech, thought and life."

But in this summary there is no mention made of the literary qualities which it is here proposed to consider. They are as completely ignored as if the very suggestion of their presence were profanation.

II.

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 doc.u.ments 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 s.h.i.+ning 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 t.i.tle 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 pa.s.sion 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 h.e.l.l. 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.

III.

Thus far we have simply dealt with the presumption. The considerations advanced show us what we might expect to find. When we proceed from presumption to actual investigation, our conjectures are verified. There are certainly pa.s.sages in the Bible which in any other writings we should call Wit and Humor. Since this is the case, our discussion is legitimate, however repugnant the very suggestion may be to the feelings with which we are accustomed to regard the Bible.

Let us take some examples. If we found in any other book such a saying as this, "Dead flies cause the ointment of the apothecary to send forth a stinking savor, so doth a little folly him that is in great reputation for wisdom and honor," should we not call it witty? Is it not witty as the Russian proverb "A spoonful of tar in a barrel of honey?"

Or consider such sentences as the following: "All the labor of a man is for his mouth, and yet his appet.i.te is not filled." "As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart." "Bread of deceit is sweet to a man, but afterwards his mouth shall be filled with gravel." "He that answereth a matter before he heareth it, it is folly and shame unto him." "A man of great wrath shall suffer punishment; for if thou deliver him, yet must thou do it again." In other words, a man of violent temper is always getting into difficulties; you have no sooner helped him out of one than he madly plunges into another. Like the irascible person in the old nursery rhyme, who jumped into a bramble bush and scratched out both his eyes, he is no sooner extricated, than "with all his might and main, he jumps into another bush and puts them out again." "Can a man take fire in his bosom and his clothes not be burned? Can he go upon hot coals and his feet not be burned?" "Wealth makes many friends, but the poor is separated from his neighbor." "He that pa.s.seth by and meddleth with strife belonging not to him, is like one that taketh a dog by the ears." If we came upon such sentences in Johnson or Goldsmith, we should say in a moment that they were instances of genuine wit. Let us not hesitate to carry the same frankness of literary judgment to the Bible. When Isaiah characterizes certain ones as "mighty to drink wine and men of strength to mingle strong drink," does he not use essentially the same reproach that Prince Hal fastened upon Falstaff, "Wherein is he good but to taste sack and drink it?" Who shall say that the earlier satire did not suggest the later? Much has been written about Shakespeare's indebtedness to the Bible.

Here is a pa.s.sage of biting sarcasm from Job. We should surely call it sarcasm if we found it in the pages of Robert South. Job is expressing his scorn for those who affect to look down upon him in his adversities: "But now they that are younger than I have me in derision, whose fathers I would have disdained to set with the dogs of my flock." They are "the children of fools, yea, children of base men; they were viler than the earth." (We have an equivalent expression in "meaner than dirt.") They are members of the long-eared fraternity. He does not say so in the bluntest form of expression that can be used, and that any one less skillful would have used. Job puts it much more effectively: "Among the bushes they _brayed_; under the _nettles_ they were gathered together." "If that is not wit," says one, "there is no such thing as wit. And yet the commentators do not see it, or will not see it. They are perfectly wooden when they come to any such gleam of humor."

There is a bit of ridicule in Jeremiah that we should be quick to call ridicule, if we came upon it elsewhere. He is describing the disasters that fell upon the allies of the King of Egypt. "Why are the strong ones swept away? They stood not because the Lord did thrust them down. He made them to stumble, yea they fell one upon another; and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword." They are defeated in spite of all the promises of the King of Egypt. He does not seem to avail them. His boasts are ineffectual. His disgusted allies depart, flinging at him the withering reproach, "_Pharoah, King of Egypt, is but a noise_; he hath let the appointed time pa.s.s by." That is to say, according to one paraphrase, "Pharoah is of no account now, he has had his chance and lost it; he has outlived his influence; his day is over; he is not a sovereign any longer; he is only a noise." Or as Matthew Henry puts it, "Pharoah can hector and talk big; but that is all; all his promises vanish into smoke." In the same spirit, Queen Catherine says of the dead Wolsey,

"His promise was as he then was, mighty; But his performance, as he now is, nothing."

If we found a little sketch like the following in Thackeray, we should, beyond doubt, p.r.o.nounce it humorous: "All the brethren of the poor do hate him; how much more do his friends go far from him. He pursueth them with words, yet are they wanting to him." The words of a poor man can not travel fast enough to overtake his rich friends and neighbors. Indeed, Thackeray has drawn such a picture in his more elaborate description of Harry Warrington in the sponging-house, making vain appeals for help to his rich relatives and friends. "He pursued them with words, yet were they wanting to him." His aunt,--"a member of the great and always established Church of the Pharisees, sent him her blessing,--and a tract!"

If we found, in any modern literature, a sketch of the ruling deacon in a church, like John's description of Diotrephus, we should say it was tinged with satire. "I wrote unto the Church, but Diotrephus, _who loveth to have the pre-eminence among them_, receiveth us not. Wherefore if I come, I will remember his deeds which he doeth, prating against us with malicious words; and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, _and casteth them out of the Church_." Evidently there was a deacon in one of the apostolic churches, who always had to be consulted. Everything must go as he dictated. He did not even stand in awe of an accredited apostle. The minister must preach according to his views of theology, or signify his willingness to accept a call to a new field. Those members of the church who upheld a minister whom Diotrephus did not like, found their connection with the body severed without the formality of asking their consent. In the matter of having a Diotrephus within their borders, some churches to-day find themselves in the direct line of apostolic succession.

In the book of Acts, there is an account of Paul's reception at Athens.

"And they took him and brought him unto Areopagus, saying, May we know what this new doctrine is, whereof thou speakest? For thou bringest certain strange things to our ears; we would know, therefore, what these things mean." In the comment which follows this account, the writer indulges in a touch of ridicule upon the Athenian gossips and curiosity mongers. We should say it was a touch of ridicule if we found it in Addison. "For all the Athenians and strangers which were there, _spent their time in nothing else, but either to tell or to hear some new thing_." Indeed there is a sketch in Addison of which this might easily have been the ground-work. "There is no humor of my countrymen which I am more inclined to wonder at than _their general thirst after news_. A victory or defeat is equally agreeable to them. The shutting of a cardinal's mouth pleaseth them one post, and the opening of it another.

They are delighted to hear the French Court is removed to Marli, and are afterwards as much delighted with its return to Versailles. They read the advertis.e.m.e.nts with the same curiosity as the articles of public news; and are as pleased to hear of a pye-bald horse that is strayed out of a field near Islington, as of a whole troop that has been engaged in any foreign adventure. In short, _they have a relish for anything that is news_, let the matter of it be what it will. _They are men of a voracious appet.i.te._"

Is not the comment of the Scriptural writer upon the Athenians in the same vein with Addison's comment upon the English?

Isaiah rebukes those "who call evil good and good evil; who put darkness for light and light for darkness; who put bitter for sweet and sweet for bitter,"--thus confusing moral distinctions. This is the same sort of sophistry that Addison exposes, in his gentle way, by proposing the following form of agreement: "We whose names are hereunto subscribed, do solemnly declare that we do in our consciences believe that two and two make four; and that we shall adjudge any man whatever to be our enemy who endeavors to persuade us to the contrary. We are likewise ready to maintain, with the hazard of all that is near and dear to us, that six is less than seven in all times and at all places; and that ten will not be more three years hence than it is at present. We do also firmly declare that it is our resolution as long as we live to call Black black and White white. _And we shall upon all occasions oppose such persons that upon any day of the year shall call Black white or White black, with the utmost of our lives and fortunes._" The rebuke, in both cases, is the same.

IV.

What do these ill.u.s.trations show? "That the Bible is, on the whole, a humorous book? Far from it. That religion is a humorous subject? that we are to throw all the wit we can into the treatment of it? No. But they show that the sense of the ludicrous is put into man by his Maker; that it has its uses; that we are not to be ashamed of it;" that we are not to be horrified at the mention of it in connection with things we deem most sacred. They show that the literature of the Bible contains the same elements that in any other literature we call Wit and Humor. They show us, also, that wit and humor do not of necessity produce hearty laughter or boisterous mirth; not always do they manifest themselves in "gibes and gambols and flashes of merriment that set the table in a roar." Those, therefore, who may expect something in these chapters that will shake one's sides with jollity, or make him "laugh till his face be like a wet cloak ill laid up," will doubtless be disappointed. Wit and humor often lie too deep for laughter, as pathos often lies too deep for tears.

No attempt is here made at exact definition of the two words that are prominent in the general t.i.tle of this book. Perhaps after they have pa.s.sed through their final a.n.a.lysis we shall not be any wiser than before we cast them into the alembic. Barrow says of Humor: "It is a thing so versatile and multiform that it seems no less hard to settle a clear and certain notion thereof, than to make a portrait of Proteus or to define the figure of the fleeting air." We usually include under the general term all forms of pleasantry, grotesqueness, drollery, sarcasm, irony, ridicule. Our common acceptation shall serve us in these studies.

"There are many things," says Prof. Matthews, "that definition helps us to understand, but there are other things that we understand better than we can any possible definition of them; among these are the cold, sparkling, mercurial thing we call wit, and that genial, juicy, unconscious thing we call humor."