“_There are more things in heaven and earth than are dreamt of in your philosophy_,” Prince Hamlet had disdainfully declared. Lichtenberg well knew that this condemnation was by no means severe enough, in that it does not take into account all that can be said against philosophy. He therefore added the following: “_But there is also much in philosophy which is found neither in heaven nor on earth._” To be sure, his assertion supplements what was lacking in Hamlet’s philosophical utterance, but in doing this he adds another and still greater reproach. More transparent still, because they show no trace of displacement, are two Jewish jokes which are, however, of the coarse kind. _Two Jews were conversing about bathing._ “_I take a bath once a year_,” said one, “_whether I need one or not_.” It is clear that this boastful assurance of his cleanliness only betrays his state of uncleanliness. _A Jew noticed remnants of food on the beard of another. “I can tell you what you ate yesterday,” he remarked. “Well, let’s hear it,” said another. “Beans,” said the first one. “You are wrong,” responded the other. “I had beans the day before yesterday.”_ The following example is an excellent “outdoing” witticism which can be traced easily to representation through the opposite. _The king condescended to pay a visit at a surgical clinic, and found the professor of surgery engaged in amputating a leg. He watched the various steps of the operation with interest and expressed his royal approval with these loud utterances: “Bravo, bravo, Professor.” When the operation was over the professor approached the king, bowed low, and asked: “Does your majesty also command the amputation of the other leg?”_ Whatever the professor may have thought during this royal applause surely could not have been expressed unchanged. His real thoughts were: “Judging by this applause he must be under the impression that I am amputating the poor devil’s diseased leg by order of and for the pleasure of the king. To be sure, I have other reasons for performing this operation.” But instead of expressing these thoughts he goes to the king and says: “I have no other reasons but your majesty’s order for performing this operation. The applause you accorded me has inspired me so much that I am only awaiting your majesty’s command to amputate the other leg also.” He thus succeeded in making himself understood by expressing the opposite of what he really thought but had to keep to himself. Such an expression of the opposite represents an incredible exaggeration or outdoing. As we gather from these examples, representation through the opposite is a means frequently and effectively used in the technique of wit. We need not overlook, however, something else, namely, that this technique is by no means confined only to wit. When Marc Antony, after his long speech in the Forum had changed the mood of the mob listening to Cæsar’s obsequies, at last repeats the words,