There be those of us whose memories, though vexed with an oyster-rake would not yield matter for gratitude, and whose piety though strained through a sieve would leave no trace of an object upon which to lavish thanks. It is easy enough, with a waistcoat selected for the occasion, to eat one’s proportion of turkey and hide away one’s allowance of wine; and if this be returning thanks, why then gratitude is considerably easier, and vastly more agreeable, than falling off a log, and may be acquired in one easy lesson without a master. But if more than this be required—if to be grateful means anything beyond being gluttonous, your true philosopher—he of the severe brow upon which logic has stamped its eternal impress, and from whose heart sentiment has been banished along with other small vices—your true philosopher, say we, will think twice before he “crooks the pregnant hinges of the knee” in humble observance of the day.

For here is the nut of reason he is obliged to crack before he can obtain the kernel of emotion proper to the day. Unless the blessings we enjoy are favours from the Omnipotent, to be grateful is to be absurd. If they are, then, also the ills with which we are afflicted have the same origin. Grant this, and you make an offset of the latter against the former, or are driven either to the ridiculous position that we must be equally grateful for both evils and blessings, or the no less ridiculous one that all evils are blessings in disguise.

But the truth is, my fine friend, your annual gratitude is a sorry sham, a cloak, my good fellow, to cover your unhandsome gluttony; and when by chance you do take to your knees, it is only that you prefer to digest your bird in that position. We understand your case accurately, and the hard sense we are poking at you is not a preachment for your edification, but a bit of harmless fun for our own diversion. For, look you! there is really a subtle but potent relation between the gratitude of the spirit and the stuffing of the flesh.

We have ever taught the identity of Soul and Stomach; these are but different names for one object considered under differing aspects. Thankfulness we believe to be a kind of ether evolved by the action of the gastric fluid upon rich meats. Like all gases it ascends, and so passes out of the esophagus in prayer and psalmody. This beautiful theory we have tested by convincing experiments in the manner following:—

Experiment 1st.—A quantity of grass was placed in a large bladder, and a gill of the gastric fluid of a sheep introduced. In ten minutes the neck of the bladder emitted a contented bleat.

Experiment 2nd.—A pound of beef was substituted for the grass, and the fluid of a dog for that of the sheep. The result was a cheerful bark, accompanied by an agitation of the bottom of the bladder, as if it were attempting to wag an imaginary tail.

Experiment 3rd.—The bladder was charged with a handful of chopped turkey, and an ounce of human gastric juice obtained from the Coroner. At first, nothing but a deep sigh of satisfaction escaped from the neck of the bladder, followed by an unmistakeable grunt, similar to that of a hog. Upon increasing the proportion of turkey, and confining the gas, the bladder was very much distended, appearing to suffer great uneasiness. The restriction being removed, the neck distinctly articulated the words “Praise God, from whom all blessings flow!”

Against such demonstration as this any mere theological theorizing is of no avail.