It has probably been owing to reflections of the above kind that some philosophers have stated that the ludicrous is a simple feeling, awakened by certain means, and not a compound or acquired feeling formed of certain elements. But although it is more comfortable to have questions settled and at rest, it is often safer to leave them open, especially where we have neither sufficient knowledge nor power of investigation to bring our inquiries to an issue. It is not, however, correct to say that because feelings are primary or single they cannot be defined. As we cannot take them to pieces or analyse them, we are ignorant with regard to their real nature, and of some we cannot form any definition whatever, the only account we can give of them being to enumerate every object in which they appear; but in the case of others, we are enabled to form a definition by means of attributes observed in the objects or circumstances which awaken them. We cannot trace any common elements in sugar and scent, or in leaves and emeralds, by which to define sweetness and viridity; but we think we can discern some in the ludicrous. The mere grouping of certain things under one head seems to show that mankind notices some similarity between them. But definition requires more than this; attributes must be observed, and such as are common to all the instances, and where it has been attempted there has been a conviction that such would be found, for without them it would be impossible. When this belief is entertained, a definition is practicable, regarding it not as a perfect or final, but as a possible and approximate limitation. To define accurately, we should summon before us every real circumstance which does, or imaginary one which could, awaken the feeling, and every real and imaginary circumstance which, though very similar, has not this effect. The greater the variety of these instances which have the power, the fewer are the qualities which appear to possess it; and the greater the variety of instances which have it not, the greater the number of the qualities we attribute to it. It follows that the more numerous are the particulars to be considered, the more difficult it is to form a definition, and this may have led some to say that the ludicrous, which covers such a vast and varied field, lies entirely beyond it. We might think that we could add and subtract attributes until words and faculties failed us, until, in the one direction, we were reduced to a single point, in fact, to the ludicrous itself--while in the other we are lost in a boundless expanse. To be satisfied with our definition, we must form a narrower estimate of the number of instances, and a higher one of our powers of discrimination.