For example, we are ravished with delight to see a fair woman, and yet are far from being moved to laughter. We laugh at deformed creatures, wherein certainly we cannot delight. We delight in good chances, we laugh at mischances; we delight to hear the happiness of our friends, or country; at which he were worthy to be laughed at, that would laugh; we shall contrarily laugh sometimes, to find a matter quite mistaken, and go down the hill against the bias, in the mouth of some such men, as for the respect of them one shall be heartily sorry, yet he cannot choose but laugh; and so is rather pained, than delighted, with laughter. Yet deny I not, but that they may go well together; for as in Alexander's picture well set out we delight without laughter, and in twenty mad antics we laugh without delight: so in Hercules, painted with his great beard, and furious countenance, in woman's attire, spinning at Omphale's commandment, it breedeth both delight and laughter. For the representing of so strange a power in love, procureth delight: and the scornfulness of the action stirreth laughter. But I speak to this purpose, that all the end of the comical part be not upon such scornful matters as stir laughter only: but mixed with it, that delightful teaching which is the end of poesy. And the great fault even in that point of laughter, and forbidden plainly by Aristotle, is that they stir laughter in sinful things; which are rather execrable than ridiculous: or in miserable, which are rather to be pitied than scorned. For what is it to make folks gape at a wretched beggar, or a beggarly clown? or, against law of hospitality, to jest at strangers, because they speak not English so well as we do? what do we learn, sith it is certain _Nil habet infelix paupertas durius in se, Quam quod ridiculos homines facit:_