Further Foolishness by Stephen Leacock (best self help books to read .TXT) 📗

Take, for example, this well-known instance—a story which, in one form or other, everybody has heard.

"George Grossmith, the famous comedian, was once badly run down and went to consult a doctor. It happened that the doctor, though, like everybody else, he had often seen Grossmith on the stage, had never seen him without his make-up and did not know him by sight. He examined his patient, looked at his tongue, felt his pulse and tapped his lungs. Then he shook his head. 'There's nothing wrong with you, sir,' he said, 'except that you're run down from overwork and worry. You need rest and amusement. Take a night off and go and see George Grossmith at the Savoy.' 'Thank you,' said the patient, 'I am George Grossmith.'"

Let the reader please observe that I have purposely told this story all wrongly, just as wrongly as could be, and yet there is something left of it. Will the reader kindly look back to the beginning of it and see for himself just how it ought to be narrated and what obvious error has been made? If he has any particle of the artist in his make-up, he will see at once that the story ought to begin:

"One day a very haggard and nervous-looking patient called at the house of a fashionable doctor, etc. etc."

In other words, the chief point of the joke lies in keeping it concealed till the moment when the patient says, "Thank you, I am George Grossmith." But the story is such a good one that it cannot be completely spoiled even when told wrongly. This particular anecdote has been variously told of George Grossmith, Coquelin, Joe Jefferson, John Hare, Cyril Maude, and about sixty others. And I have noticed that there is a certain type of man who, on hearing this story about Grossmith, immediately tells it all back again, putting in the name of somebody else, and goes into new fits of laughter over it, as if the change of name made it brand new.

But few people, I repeat, realise the difficulty of reproducing a humorous or comic effect in its original spirit.

"I saw Harry Lauder last night," said Griggs, a Stock Exchange friend of mine, as we walked up town together the other day. "He came on to the stage in kilts" (here Grigg started to chuckle) "and he had a slate under his arm" (here Griggs began to laugh quite heartily), "and he said, 'I always like to carry a slate with me' (of course he said it in Scotch but I can't do the Scotch the way he does it) 'just in case there might be any figures I'd be wanting to put down'" (by this time, Griggs was almost suffocated with laughter)—"and he took a little bit-of chalk out of his pocket, and he said" (Griggs was now almost hysterical), "'I like to carry a wee bit chalk along because I find the slate is'" (Griggs was now faint with laughter) "'the slate is—is—not much good without the chalk.'"

Griggs had to stop, with his hand to his side, and lean against a lamp-post. "I can't, of course, do the Scotch the way Harry Lauder does it," he repeated.

Exactly. He couldn't do the Scotch and he couldn't do the rich mellow voice of Mr. Lauder and the face beaming with merriment, and the spectacles glittering with amusement, and he couldn't do the slate, nor the "wee bit chalk"—in fact he couldn't do any of it. He ought merely to have said, "Harry Lauder," and leaned up against a post and laughed till he had got over it.

Yet in spite of everything, people insist on spoiling conversation by telling stories. I know nothing more dreadful at a dinner table than one of these amateur raconteurs—except perhaps, two of them. After about three stories have been told, there falls on the dinner table an uncomfortable silence, in which everybody is aware that everybody else is trying hard to think of another story, and is failing to find it. There is no peace in the gathering again till some man of firm and quiet mind turns to his neighbour and says, "But after all there is no doubt that whether we like it or not prohibition is coming." Then everybody in his heart says, "Thank heaven!" and the whole tableful are happy and contented again, till one of the story-tellers "thinks of another," and breaks loose.

Worst of all perhaps is the modest story-teller who is haunted by the idea that one has heard this story before. He attacks you after this fashion:

"I heard a very good story the other day on the steamer going to Bermuda"—then he pauses with a certain doubt in his face—"but perhaps you've heard this?"

"No, no, I've never been to Bermuda. Go ahead."

"Well, this is a story that they tell about a man who went down to Bermuda one winter to get cured of rheumatism —but you've heard this?"

"No, no."

"Well he had rheumatism pretty bad and he went to Bermuda to get cured of it. And so when he went into the hotel he said to the clerk at the desk—but, perhaps you know this."

"No, no, go right ahead."

"Well, he said to the clerk, 'I want a room that looks out over the sea'—but perhaps—"

Now the sensible thing to do is to stop the narrator right at this point. Say to him quietly and firmly, "Yes, I have heard that story. I always liked it ever since it came out in Tit Bits in 1878, and I read it every time I see it. Go on and tell it to me and I'll sit back with my eyes closed and enjoy it."

No doubt the story-telling habit owes much to the fact that ordinary people, quite unconsciously, rate humour very low: I mean, they underestimate the difficulty of "making humour." It would never occur to them that the thing is hard, meritorious and dignified. Because the result is gay and light, they think the process must be. Few people would realise that it is much harder to write one of Owen Seaman's "funny" poems in Punch than to write one of the Archbishop of Canterbury's sermons. Mark Twain's Huckleberry Finn is a greater work than Kant's Critique of Pure Reason, and Charles Dickens's creation of Mr. Pickwick did more for the elevation of the human race—I say it in all seriousness—than Cardinal Newman's Lead, Kindly Light, Amid the Encircling Gloom. Newman only cried out for light in the gloom of a sad world. Dickens gave it.

But the deep background that lies behind and beyond what we call humour is revealed only to the few who, by instinct or by effort, have given thought to it. The world's humour, in its best and greatest sense, is perhaps the highest product of our civilisation. One thinks here not of the mere spasmodic effects of the comic artist or the blackface expert of the vaudeville show, but of the really great humour which, once or twice in a generation at best, illuminates and elevates our literature. It is no longer dependent upon the mere trick and quibble of words, or the odd and meaningless incongruities in things that strike us as "funny." Its basis lies in the deeper contrasts offered by life itself: the strange incongruity between our aspiration and our achievement, the eager and fretful anxieties of to-day that fade into nothingness to-morrow, the burning pain and the sharp sorrow that are softened in the gentle retrospect of time, till as we look back upon the course that has been traversed we pass in view the panorama