"A crown, for making the king laugh," was one of the items of expense which the historian Hume found in a manuscript of King Edward II.
"It is a good thing to laugh, at any rate," said Dryden, the poet, "and if a straw can tickle a man, it is an instrument of happiness."
"I live," said Laurence Sterne, one of the greatest of English humorists, "in a constant endeavor to fence against the infirmities of ill health and other evils by mirth; I am persuaded that, every time a man smiles,—but much more so when he laughs,—it adds something to his fragment of life."
"Give me an honest laugher," said Sir Walter Scott, and he was himself one of the happiest men in the world, with a kind word and pleasant smile for every one, and everybody loved him.
"How much lies in laughter!" exclaimed the critic Carlyle. "It is the cipher-key wherewith we decipher the whole man. Some men wear an everlasting barren simper; in the smile of others lies the cold glitter, as of ice; the fewest are able to laugh what can be called laughing, but only sniff and titter and snicker from the throat outward, or at least produce some whiffing, husky cachinnation, as if they were laughing through wool. Of none such comes good."
"The power to laugh, to cease work and begin to frolic and make merry in forgetfulness of all the conflict of life," says Campbell Morgan, "is a divine bestowment upon man."
Happy, then, is the man, who may well laugh to himself over his good luck, who can answer the old question, "How old are you?" by Sambo's reply:—
"If you reckon by the years, sah, I'se twenty-five; but if you goes by the fun I's 'ad, I guess I's a hundred."
WHY DON'T YOU LAUGH?
From the "Independent."
"Why don't you laugh, young man, when troubles come,
Instead of sitting 'round so sour and glum?
You cannot have all play,
And sunshine every day;
When troubles come, I say, why don't you laugh?
"Why don't you laugh? 'T will ever help to soothe
The aches and pains. No road in life is smooth;
There's many an unseen bump,
And many a hidden stump
O'er which you'll have to jump. Why don't you laugh?
"Why don't you laugh? Don't let your spirits wilt;
Don't sit and cry because the milk you've spilt;
If you would mend it now,
Pray let me tell you how:
Just milk another cow! Why don't you laugh?
"Why don't you laugh, and make us all laugh, too,
And keep us mortals all from getting blue?
A laugh will always win;
If you can't laugh, just grin,—
Come on, let's all join in! Why don't you laugh?
II. The Cure For Americanitis.
Prince Wolkonsky, during a visit to this country, declared that "Business is the alpha and omega of American life. There is no pleasure, no joy, no satisfaction. There is no standard except that of profit. There is no other country where they speak of a man as worth so many dollars. In other countries they live to enjoy life; here they exist for business." A Boston merchant corroborated this statement by saying he was anxious all day about making money, and worried all night for fear he should lose what he had made.
"In the United States," a distinguished traveler once said, "there is everywhere comfort, but no joy. The ambition of getting more and fretting over what is lost absorb life."
"Every man we meet looks as if he'd gone out to borrow trouble, with plenty of it on hand," said a French lady, upon arriving in New York.
"The Americans are the best-fed, the best-clad, and the best-housed people in the world," says another witness, "but they are the most anxious; they hug possible calamity to their breasts."
"I question if care and doubt ever wrote their names so legibly on the faces of any other population," says Emerson; "old age begins in the nursery."
How quickly we Americans exhaust life! With what panting haste we pursue everything! Every man you meet seems to be late for an appointment. Hurry is stamped in the wrinkles of the national face. We are men of action; we go faster and faster as the years go by, speeding our machinery to the utmost. Bent forms, prematurely gray hair, restlessness and discontent, are characteristic of our age and people. We earn our bread, but cannot digest it; and our over-stimulated nerves soon become irritated, and touchiness follows,—so fatal to a business man, and so annoying in society.
"It is not work that kills men," says Beecher; "it is worry. Work is healthy; you can hardly put more on a man than he can bear. But worry is rust upon the blade. It is not movement that destroys the machinery, but friction."
It is not so much the great sorrows, the great burdens, the great hardships, the great calamities, that cloud over the sunshine of life, as the little petty vexations, insignificant anxieties and fear, the little daily dyings, which render our lives unhappy, and destroy our mental elasticity, without advancing our life-work one inch. "Anxiety never yet bridged any chasm."
"What," asks Dr. George W. Jacoby, in an "Evening Post" interview, "is the ultimate physical effect of worry? Why, the same as that of a fatal bullet-wound or sword-thrust. Worry kills as surely, though not so quickly, as ever gun or dagger did, and more people have died in the last century from sheer worry than have been killed in battle."
Dr. Jacoby is one of the foremost of American brain doctors. "The investigations of the neurologists," he says, "have laid bare no secret of Nature in recent years more startling and interesting than the discovery that worry kills." This is the final, up-to-date word. "Not only is it known," resumes the great neurologist, counting off his words, as it were, on his finger-tips, "that worry kills, but the most minute details of its murderous methods are familiar to modern scientists. It is a common belief of those who have made a special study of the science of brain diseases that hundreds of deaths attributed to other causes each year are due simply to worry. In plain, untechnical language, worry works its irreparable injury through certain cells of the brain life. The insidious inroads upon the system can be best likened to the constant falling of drops of water in one spot. In the brain it is the insistent, never-lost idea, the single, constant thought, centered upon one subject, which in the course of time destroys the brain cells. The healthy brain can cope with occasional worry; it is the iteration and reiteration of disquieting thoughts which the cells of the brain cannot successfully combat.
"The mechanical effect of worry is much the same as if the skull were laid bare and the brain exposed to the action of a little hammer beating continually upon it day after day, until the membranes are disintegrated and the normal functions disabled. The maddening thought that will not be downed, the haunting, ever-present idea that is not or cannot be banished by a supreme effort of the will, is the theoretical hammer which diminishes the vitality of the sensitive nerve organisms, the minuteness of which makes them visible to the eye only under a powerful microscope. The 'worry,' the thought, the single idea grows upon one as time goes on, until the worry victim cannot throw it off. Through this, one set or area of cells is affected. The cells are intimately connected, joined together by little fibres, and they in turn are in close relationship with the cells of the other parts of the brain.
"Worry is itself a species of monomania. No mental attitude is more disastrous to personal achievement, personal happiness, and personal usefulness in the world, than worry and its twin brother, despondency. The remedy for the evil lies in training the will to cast off cares and seek a change