And I apprehend my Lord Shaftesbury’s opinion of mere burlesque agrees with mine, when he asserts, There is no such thing to be found in the writings of the ancients. But perhaps I have less abhorrence than he professes for it; and that, not because I have had some little success on the stage this way, but rather as it contributes more to exquisite mirth and laughter than any other; and these are probably more wholesome physic for the mind, and conduce better to purge away spleen, melancholy, and ill affections, than is generally imagined. Nay, I will appeal to common observation, whether the same companies are not found more full of good-humour and benevolence, after they have been sweetened for two or three hours with entertainments of this kind, than when soured by a tragedy or a grave lecture.

But to illustrate all this by another science, in which, perhaps, we shall see the distinction more clearly and plainly, let us examine the works of a comic history painter, with those performances which the Italians call Caricatura, where we shall find the true excellence of the former to consist in the exactest copying of nature; insomuch that a judicious eye instantly rejects anything outré, any liberty which the painter hath taken with the features of that alma mater; whereas in the Caricatura we allow all licence—its aim is to exhibit monsters, not men; and all distortions and exaggerations whatever are within its proper province.

Now, what Caricatura is in painting, Burlesque is in writing; and in the same manner the comic writer and painter correlate to each other. And here I shall observe, that, as in the former the painter seems to have the advantage; so it is in the latter infinitely on the side of the writer; for the Monstrous is much easier to paint than describe, and the Ridiculous to describe than paint.

And though perhaps this latter species doth not in either science so strongly. affect and agitate the muscles as the other; yet it will be owned, I believe, that a more rational and useful pleasure arises to us from it. He who should call the ingenious Hogarth a burlesque painter, would, in my opinion, do him very little honour; for sure it is much easier, much less the subject of admiration, to paint a man with a nose, or any other feature, of a preposterous size, or to expose him in some absurd or monstrous attitude, than to express the affections of men on canvas. It hath been thought a vast commendation of a painter to say his figures seem to breathe; but surely it is a much greater and nobler applause, that they appear to think.

But to return. The Ridiculous only, as I have before said, falls within my province in the present work. Nor will some explanation of this word be thought impertinent by the reader, if he considers how wonderfully it hath been mistaken, even by writers who have professed it: for to what but such a mistake can we attribute the many attempts to ridicule the blackest villanies, and, what is yet worse, the most dreadful calamities? What could exceed the absurdity of an author, who should write the comedy of Nero, with the merry incident of ripping up his mother’s belly? or what would give a greater shock to humanity than an attempt to expose the miseries of poverty and distress to ridicule? And yet the reader will not want much learning to suggest such instances to himself.

Besides, it may seem remarkable, that Aristotle, who is so fond and free of definitions, hath not thought proper to define the Ridiculous. Indeed, where he tells us it is proper to comedy, he hath remarked that villany is not its object: but he hath not, as I remember, positively asserted what is. Nor doth the Abbé Bellegarde, who hath written a treatise on this subject, though he shows us many species of it, once trace it to its fountain.

The only source of the true Ridiculous (as it appears to me) is affectation. But though it arises from one spring only, when we consider the infinite streams into which this one branches, we shall presently cease to admire at the copious field it affords to an observer. Now, affectation proceeds from one of these two causes, vanity or hypocrisy: for as vanity puts us on affecting false characters, in order to purchase applause; so hypocrisy sets us on an endeavour to avoid censure, by concealing our vices under an appearance of their opposite virtues. And though these two causes are often confounded (for there is some difficulty in distinguishing them), yet, as they proceed from very different motives, so they are as clearly distinct in their operations: for indeed, the affectation which arises from vanity is nearer to truth