(_b_) This change in the quality of social laughter through an infusion of ideas has undoubtedly been accompanied by a change in its quantity, as seen in a decline of the older, voluminous merriment of the people. This fall in the collective outburst, already touched on, and recognised by all students of the past, is largely due to a toning down of the simpler and heartier utterances of the common people. This change is so important as to call for a short investigation. In simpler types of society, the more hearty and voluminous laughter probably came from the lowest strata. It is enough to recall the mirth of the Egyptian and the Roman slave. Later on, the large scope for indulgence in laughter was supplied by an _organisation_ of mirth in the shape of shows and other popular entertainments. There was possibly the germ of such an organisation in the annual celebration “in honour of the most jocund god of laughter” referred to by Apuleius.[249] One may instance the merry-makings at the harvest and vintage festivals out of {291} which Greek comedy took its rise, and the rollicking fun of the multitude at fairs and festivals during the Middle Ages. That the people were the true experts in the secrets of laughter is further suggested by the fact that slaves, both Greek and Roman, were selected as jesters and wits by well-to-do people. The fools kept by Orientals were probably from the same class.[250] The later “fools” of European courts were drawn from the simple folk. The characteristics of this early type of popular mirth can be summed up in the word childishness. The slave or other oppressed worker could without effort throw off ideas of toil and chastisement in his play hour. Towards his master and his treatment of him, his attitude seems to have been on the whole the resignation of a life-long habit. He might, not improbably, enjoy a quiet joke at the expense of his overseer, but he seems to have entertained towards him none of the deeper animosity.