Laughter and Man

Μιμηλοὺς δὲ ἀνθρώπους γελοίων, μᾶλλον δὲ καταγελάτων παθῶν, τῆς ἡμετέρας ἐξελαστέον πολιτείας. Πάντων γὰρ τῶν λόγων ἀπὸ διανοίας καὶ ἤθους ῥεόντων, οὐχ οἶόν τέ ἐστι γελοίους τινὰς προέσθαι λόγους, μὴ οὐχὶ ἀπὸ γελοίου ἤθους φερομένους. Τὸ γὰρ, ' Οὐκ ἔστι δένδρον καλὸν, ποιοῦν καρπὸν σαπρόν· οὐδὲ μὴν δένδρον σαπρὸν ποιοῦν καρπὸν καλὸν,' κανταῦθα ἁρμοστέον· καρπὸς διανοίας γὰρ ὁ λόγος ἐστίν. Εἰ τοίνυν τοὺς γελωτοποιοὺς ἐξοικιστέον τῆς ἡμεδαπῆς πολιτείας, πολλοῦ γε καὶ δεῖ ἡμῖν αὐτοῖς ἐπιτρέπειν γελωτοπειεῖν· ἄτοπον γὰρ, ὦν ἀκροατὰς γενέσθαι κεκώλυται, τούτων εὐρίσκεσθαι μιμητάς. Πολλῷ δὲ ἔτι ἀτοπώτερον, γελοῖον αὐτὸν σπουδὰζειν γενέσθαι, τουτέστιν ἐφυβριστον καὶ καταγελαστον. Εἰ γὰρ γελοίως σχηματισθῆναι, καθάπερ ἐν ταῖς πομπαῖς ὀρῶνται τινες, οὐκ ἂν ὑπομείναιμεν· πῶς  ἂν εἰκότως τὸν ἐντὸς ἄνθρωπον, ἐπὶ τὸ γελοιότερον σχηματιζόμενον, ἀνασχοίμεθα, καὶ εἰς τὸ πρόσωπον; Οὔκουν ἐκόντες ἐπὶ τὸ γελοιότερον μεταστρεψαιμεν ἄν ποτε. Καὶ πῶς ἂν κατὰ τοὺς λόγους ἐπιτηδεύσαιμεν εἶναί τε καὶ φαίνεσθαι γελοῖοι, τὸ τιμιώτερον πάντων τῶν ἐν ἀνθρώποις κτημάτων κατομωκώμενοι, τὸν λόγον; Κλεύη μὲν οὔν ἐπιτηδεύειν ταῦτα ἐπεὶ μηδὲ ὁ τῶν γελοίων λόγος τοῖος ἀιροάσεως ἄξιος, διὰ τῶν ὀνομάτων αὐτῶν ἐπὶ τὰ αἰσχρὰ τῶν ἔργων ἐθίζων· χαριεντιστέον τε, οὐ γελωτοποιητέον. Ἀλλὰ καὶ αὐτὸν τὸν γέλωτα ἐπιστομιστέον· καὶ γὰρ αὖ καὶ αὐτὸς, ὅν μὲν δεῖ τρόπον ἐξαγόμενος, ἐμφαίνει κοσμιότητα· μὴ ταύτῃ δὲ χωρῶν, ἀκολασίαν ἐνδείκνυται. Ἁπλῶς γὰρ, ὁπόσα φυσικὰ τοῖς ἀνθρώποις ἐστὶ, ταῦτα ούκ ἀναιτεῖν ἐξ αὐτῶν δεῖ· μὰλλον δὲ μέτρον αὐτοῖς καὶ καιρὸνἐπιτιθέναι πρέποντα. Οὐ γὰρ ἐπειδὰν γελαστικὸν ζῶον ὁ ἄνθρωπος, γελαστέον τα πάντα· ἐπειδὰν οὐδὲ ὁ ἵππος, χρεμαετιστικὸς ὤν, χρεματίζει τὰ πάντα· ὡς δὲ ζῶα λογικὰ, σφᾶς αὐτοὺς ἁρμοστέον εὐκράτως, τὸ αὐστηρὸν τῆς σπουδῆς ἡμων καὶ τὸ ὑπέρτονον χαλῶντας ἐμμελῶς, οὐκ ἐκλύοντας ἐκμελῶς· Κλημεντος του Αλεξανδρεως, Ὁ Παιδαγωγός, Λόγος Δεύτερος

And those who are imitators of ludicrous things, or rather of ridiculous states, should be driven from our state. 1 For since all speech flows from mind and character, there could not be ludicrous speech unless it proceed from a ludicrous inner state. For when it is said, 'It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit,'2 one must apply it in these matters, for speech is the fruit of the mind. If, then, buffoons are to be ejected from our state, much more it is necessary that we do not turn to inciting laughter, for it would be absurd to be imitators of things to which we are prohibited to listen. And still more absurd it is to be keen to be ridiculous, that is, the target of insult and derision. For if we could not endure a ridiculous figure, such as we see in some processions, how could we without disgrace have the inner man made ridiculous, and that to one's face? Thus we should never willingly assume a ludicrous character. And how, then, can we take to being and appearing to be ridiculous in conversation, which is the most honourable of all human possessions? It is therefore disgraceful to wish to do this, since the conversation of buffoons is not worthy to be received, as by the very words employed it accustoms one to shameful deeds.  One may be witty, yes, but not a buffoon. But even laughter should be kept under restraint, for when given seasonably it shows orderliness, but when inappropriately it shows a lack of self control. For, in a word, whatever is natural to men one must not take from them, but rather lay down a measure and indicate suitable times. For because man is a animal that laughs does not mean he should be laughing at everything, any more than the horse, which is an animal that neighs, should neigh at everything. But as rational animals we are to control ourselves wisely, harmoniously easing the roughness and strain of our serious affairs, not inharmoniously tearing them apart. Clement of Alexandria, The Teacher, Book 2.  1 cf Plato, Republic Bk 10, 606c -607e 2 Mt 7.18

A Little Woman

Σκώπτεις τὴν Ἀλυπιανὴν ἡμῖν, ὡς μικρὰν, καὶ τῆς σῆς μεγαλειότητος ἀναξίαν, ὦ μακρὲ σὺ, καὶ ἀμέτρητε, καὶ πελώριε, τό τε εἶδος καὶ τὴν ἀλκήν. Νῦν γὰρ ἔγνων ὅτι ψυχὴ μετρεῖται, καὶ ἀρετὴ ταλαντεύεται, καὶ τιμιώτεραι τῶν μαργάρων αἱ πέτραι, καὶ κόρακες ἀηδόνων αἰδεσιμώτεροι. Σὺ μὲν οὖν ἀπόλαυε τοῦ μεγέθους καὶ τῶν πηχῶν, καὶ μηδὲν λείπου τῶν Ἀλωάδων ἐκείνων. Ἵππον γὰρ ἄγεις, καὶ τινάσσεις αἰχμὴν, καὶ θῆρες σοι μέλουσι. Τῇ δὲ οὐδὲν ἔργον, οὐδὲ πολλῆς τῆς ἰσχύος κερκίδα φέρειν, καὶ ἡλακάτην μεταχειρίζεσθαι, καὶ ἰστῷ προσκαθέζεσθαι. Τὸ γὰρ γέρας ἐστὶ γυναικῶν. Εἰ δὲ καὶ τοῦτο προσθείης, ὅτι γῇ προσπέφυκε δι' εὐχὴν, καὶ Θεῷ σύνεστιν ἀεὶ τοῖς μεγάλοις τοῦ νοῠ κινήμασι, τί σοι ἐνταῦθα τὸ ὑψος, ἢ τὰ μέτρα τοῦ σώματος; Ἴδε καίριον σιωπὴν, φθεγγομένης ἄκουσον· τὸ ἀκαλλώπιστον κατανόνσον, τὸ ὡς γυναιξὶν ἀνδρικὸν, τὴν οἰκωφέλειαν, τὴν φιλανδρίαν. Καὶ τότε φήσεις τὸ τοῦ Λάκωνος· Ὄντως οὐ μετρεῖται ψυχὴ, καὶ δεῖ τὸν ἐκτὸς ἐόντα, πρὸς τὸν ἐντὸς βλέπειν ἄνθρωπον. Ἄν οὔτω ταῦτα σκοπῇς, παύσῃ τοῦ παίζειν, καὶ καταπαίζειν αὐτῆς ὡς μικρᾶς, καὶ σαυτοῦ μακαρίσεις τὴν συζυγίαν.  Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Ἐπιστολή ΙΒ', Νικοβουλῳ  Source: Migne PG 37.44c-45a

You joke with me about Alypiana being little and unworthy of your grandness, you great, boundless, monstrous fellow, both in form and strength. For now I know that soul is a thing to be measured and virtue to be put in scales, and that rocks are more valuable than pearls, and crows more valuable than nightingales. You then rejoice in your magnitude and your cubits, and be in nothing inferior to the sons of Aloeus. 1 You ride a horse, and shake a spear, and concern yourself with wild beasts. But she has no work like that. Little strength one needs to carry a comb, to handle a distaff, to sit by a loom. This is the glory of woman. And if you add this also, that she has become fixed to the earth on account of prayer, and has continual communion with God by the great movement of her mind, then what is there here to boast of in the dimensions of your body? Keep a seasonable silence, listen to her voice, consider her unadornment, her womanly virility, her usefulness in the home, her love of her husband. Then you will say with the Laconian, that truly the soul is not a measurable thing and that one must pass from exterior things to inner things to see the person. If you see things this way, you will be done with play and mocking her as little, and you will bless your marriage. Saint Gregory Nazianzus, Letter 12, to Nicobulus 1 The Aloadae, Otos and Ephialtes

A Complaint about Gifts

Οἷα ποιεῖς, ὦ θαυμάσιε, τὴν φίλην ἡμῖν πενίαν καὶ φιλοσοφίας τροφὸν τῆς ἐσχατιᾶς ἀπελαύνων; οἶμαι γὰρ ἄν σε καὶ ἐξούλης γραφὴν ὑπ̓ αὐτῆς φεύγειν, εἴ τις αὐτῇ προσγένοιτο λόγος: ὅτι τούτῳ συνοικεῖν εἱλόμην ἐγὼ νῦν μὲν τὸν Ζήνωνα ἐπαινοῦντι, ὃς ναυαγίῳ πάντα ἀποβαλὼν οὐδὲν ἀγεννὲς ἐφθέγξατο, ἀλλ̓, εὖγε, εἶπεν, ὦ τύχη, συνελαύνεις ἡμᾶς εἰς τὸ τριβώνιον, νῦν δὲ τὸν Κλεάνθην μισθῷ ὕδωρ τοῦ φρέατος ἀπαντλοῦντα, ὅθεν αὐτός τε διέζη καὶ τοῖς διδασκάλοις μισθοὺς ὑπετέλει. τὸν δὲ Διογένην οὐδὲ ἐπαύσατό ποτε θαυμάζων τοῖς παρὰ τῆς φύσεως μόνοις ἀρκεῖσθαι φιλοτιμούμενον, ὡς καὶ τὸ κισσύβιον ἀποῤῥῖψαι, ἐπειδήπερ παρὰ παιδὸς ἐδιδάχθη κοίλαις ταῖς χερσὶν ἐπικύπτων πίνειν. ταῦτα ἄν σοι καὶ τὰ τοιαῦτα ἡ σύνοικος ἡμῖν πενία μέμψαιτο, ταῖς μεγαλοδωρεαῖς ἐξοικισθεῖσα νῦν. προσθείη δὲ καὶ ἀπειλήν τινα: ὅτι, εἴ σε ἐνταῦθα πάλιν λάβοιμι, Σικελικὴν ἢ Ἰταλιῶτιν τρυφὴν ἀποδείξω τὰ πρότερα: οὕτω σε ἀκριβῶς τοῖς παῤ ἐμαυτῆς ἀμυνοῦμαι. Καὶ ταῦτα μὲν δὴ τοιαῦτα. ἥσθην δὲ ἀκούσας ἦρχθαί σε τῆς θεραπείας ἤδη, καὶ εὔχομαί σε ὄνασθαι αὐτῆς. πρέποι δ̓ ἂν τῇ ἱερᾷ σου ψυχῇ ἄλυπος ὑπηρεσία σώματος. Ἅγιος Βασίλειος Καισαρείας, Ἐπιστολή Δ', Ὀλυμπίῳ Source: Migne PG 32.236c-237b

What are you doing, good fellow, evicting from this remote dwelling my friend poverty, nurse of philosophy? I think that you could well have to flee a court summons because of her expulsion, and there she might make speech, saying: 'I choose now to live with this admirer of Zeno, who, when he had lost everything in a shipwreck, said bravely, 'Thank you, Fortune, for forcing me back to the old cloak,' and of Cleanthes, who drew water from a well to live and to pay his teachers, a man ceaseless in his praise of Diogenes, who was pleased to live according to nature alone, and flung away his bowl when he learned from a boy how to stoop and drink from the hollow of his hand.' In some such terms as these you may be reproached by my fellow dweller Poverty, whom your great gifts have thrown from the house. And she might too add threat to her speech, saying, 'If I catch you here again, I shall show that what went before was Sicilian or Italian luxury, and so I shall quickly chase you off out of my own place.' But enough of such things. I am pleased to hear that you have begun a course of medicine, and pray that you may be improved by it. A body fit for painless labour would suit a soul as pious as yours. Saint Basil of Caesarea, Letter 4, to Olympios

A Book Collector Chastised

Βίβλους ἐκτήσω πλείστας, ὡς ἔμαθον, καὶ οἰήσει πλουτεῖς, ἀγνοῶν τὴν ἀνάγνωσιν, ταυτὸν τοιῶν τοῖς τὸν σῖτον κατέχουσι, καὶ τοὺς σῆτας τρέφουσι. Καὶ αὐταὶ μὲν γὰρ σντῶν μητέρες καὶ τροφοὶ, ὅταν δέδενται, γίνονται. Ἣ κέχρησο τοίνυν τῷ κτήματι, ἢ μὴ βλάπτε τὴν παίδευσιν, πολλὴν κἀνταῦθα κωμῳδίαν συνάγων, βιβλιοφόρος ἢ βιβλιοτάφος, καὶ σητοτρόφος καλούμενος· καὶ ἐπὶ Θεοῦ κατηγορίαν ἀθροίζων, ὡς μέγα τάλαντον ὠφελείας ἀποκρυψάμενος, ὅ ἄλλοις μὲν ἐπιστεύθη, καὶ σοφῶς ἐπειργάσθη, παρὰ σοῦ δὲ ἰταμῶς κατωρύχθη. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΚΖ', Σιμπλικιῳ

I have learned that you have procured for yourself many books and you think yourself enriched ignorant of the reading of them, like those who hoard food and the worms eat it, for books are the mothers and nurses of worms when shut up. Make use, then, of what you have acquired, lest you hinder learning, much comedy there gathering, being called 'book devourer,' 'book tomb', 'worm feeder', and in the presence of God amassing condemnation, as one who hides the great talent of gain, which others receiving wisely put to work, but by you was precipitately buried. Saint Isidore of Pelusium, Book 1 Letter 127, to Simplicius