friend had dined that day with Mr. Swan, the famous punster; and desiring him to give me some account of Mr. Swan's conversation, he told me that he generally talked in the Paranomasia,' that he sometimes gave into the Plocè, but that in his humble opinion he shined most in the Antanaclasis.

I must not here omit, that a famous university of this land was formerly very much infested with puns; but whether or no this might not arise from the fens and marshes in which it was situated, and which are now drained, I must leave to the determination of more skilful naturalists.

The

After this short history of punning, one would wonder how it should be so entirely banished out of the learned world, as it is at present, especially since it had found a place in the writings of the most ancient polite authors. To account for this we must consider, that the first race of authors who were the great heroes in writing, were destitute of all rules and arts of criticism; and for that reason, though they excel later writers in greatness of genius, they fall short of them in accuracy and correctness. moderns cannot reach their beauties, but can avoid their imperfections. When the world was furnished with these authors of the first eminence, there grew up another set of writers, who gained themselves a reputation by the remarks which they made on the works of those who preceded them. It was one of the employments of these secondary authors, to distinguish the seve ral kinds of wit by terms of art, and to consider them as more or less perfect, according as they were founded in truth. It is no wonder, therefore, that even such authors as Isocrates, Plato, and Cicero, should have such little blemishes as are not to be met

1 Paranomasia―using words that resemble each other in sound. Plocè -a play upon words by repeating them in various ways, of which Symploce Anadiplosis are varieties. Antanaclasis-use of the same word in different senses.-G.

with in authors of a much inferior character, who have written since those several blemishes were discovered. I do not find that there was a proper separation made between puns and true wit by any of the ancient authors, except Quintilian and Longinus. But when this distinction was once settled, it was very natural for all men of sense to agree in it. As for the revival of this false wit, it happened about the time of the revival of letters; but as soon as it was once detected, it immediately vanished and disappeared. At the same time there is no question, but as it has sunk in one age, and rose in another, it will again recover itself in some distant period of time, as pedantry and ignorance shall prevail upon wit and sense. And, to speak the truth, I do very much apprehend, by some of the last winter's productions, which had their sets of admirers, that our posterity will in a few years degenerate into a race of punsters: at least, a man may be very excusable for any apprehensions of this kind, that has seen acrostics handed about the town with great secresy and applause; to which I must also add a little epigram called the Witch's Prayer, that fell into verse when it was read either backward or forward, excepting only that it cursed one way and blessed the other. When one sees there are actually such painstakers among our British wits, who can tell what it may end in? If we must lash one another, let it be with the manly strokes of wit and satire; for I am of the old philosopher's opinion, that if I must suffer from one or the other, I would rather it should be from the paw of a lion, than the hoof of an ass. I do not speak this out of any spirit of party. There is a most crying dulness on both sides. I have seen Tory acrostics, and Whig anagrams, and do not quarrel with either of them, because they are Whigs or Tories, but because they are anagrams and acrostics.

But to return to punning. Having pursued the history of a pun, from its original to its downfall, I shall here define it to be a

conceit arising from the use of two words that agree in the sound but differ in the sense. The only way, therefore, to try a piece of wit, is to translate it into a different language: if it bears the test, you may pronounce it true; but if it vanishes in the experiment, you may conclude it to have been a pun. In short, one may say of a pun as the countryman described his nightingale, that is, vox et præ-, terea nihil; a sound, and nothing but a sound. On the contrary, one may represent true wit by the description which Aristenetus makes of a fine woman; when she is dressed, she is beautiful; when she is undressed, she is beautiful: or, as Mercerus has translated it more emphatically, Induitor, formosa est: Exuitur, ipsa forma est.1 C.

No. 62. FRIDAY, MAY 11.

Scribendi recte sapere est et principium et fons.

Sound judgment is the ground of writing well.

HOR.

ROSCOMMON.

MR. Locke has an admirable reflection upon the difference of wit and judgment, whereby he endeavours to shew the reason why they are not always the talents of the same person. His words are as follow: And hence, perhaps, may be given some reason of that common observation, that men who have a great deal of wit, and prompt memories, have not always the clearest judgment, or deepest reason. For wit lying most in the assemblage of ideas, and putting those together with quickness and variety, wherein can be found any resemblance and congruity, thereby to make up pleasant pictures and agreeable visions in the fancy; judgment,

1 Dressed she is beautiful; undressed she is beauty's self.-C.

C.

thing in them that can be called wit. Mr. Locke's account of wit, with this short explanation, comprehends most of the species of wit; as metaphors, similitudes, allegories, ænigmas, mottos, parables, fables, dreams, visions, dramatic writings, burlesque, and all the methods of allusion: as there are many other pieces of wit (how remote soever they may appear at first sight from the foregoing description) which upon examination will be found to agree with it.

As true wit generally consists in this resemblance and congruity of ideas, false wit chiefly consists in the resemblance and congruity sometimes of single letters, as in anagrams, chronograms, lipograms, and acrostics: sometimes of syllables, as in echoes and doggerel rhymes: sometimes of words, as in puns and quibbles; and sometimes of whole sentences or poems, cast into the figures of eggs, axes, or altars: nay, some carry the notion of wit so far, as to ascribe it even to external mimicry; and to look upon a man as an ingenious person, that can resemble the tone, posture, or face of another.

As true wit consists in the resemblance of ideas, and false wit in the resemblance of words, according to the foregoing instances; there is another kind of wit, which consists partly in the resemblance of ideas, and partly in the resemblance of words; which, sake, I shall call mixt wit. This kind of wit is