Christ the Educator

Chapter 5

134 CLEMENT OF ALEXANDRIA Chapter 5 (45) Men who imitate laughable or ridiculous behavior are to be excluded from our city.l All exterior words have their source in the temperament and in the character; therefore, no foolish words can be spoken without betraying a foolish temperament. The old saying holds good here, that 'there is no good tree that bears bad fruit, neither again is there a bad tree that bears good fruit.'2 The fruit of the temperament is words. But, if we feel that clowns are to be excluded from our city, we should be the first to give over playing the clown. It is inconsistent for us to be found performing the very role to which we have forbidden ourselves to listen. It is even more inconsistent for us to make ourselves a laughing-stock deliberately , that is, the butt of insults and of jokes. If we cannot bear cutting a ridiculollS figure such as some are seen to do in the processions, how can we possibly tolerate a man in his right senses cutting an even more ridiculous figure? And if we would not deliberately turn to watch some absurd clowning , how can we make a practise of being and appearing clownish in our conversation, turning the most respectable possession man has, his speech, into a joke? It is a sorry sight to see anyone make an habitual practise of such a thing, because a conversation consisting of nothing but jests is certainly not worth listening to; by the repetition of unbecoming words we lose all fear of unbecoming deeds. We should be pleasantly witty, but not clowns. (46) As for laughter itself, it, too, should be kept under restraint. Of course, when it rings out as it should, it proves I Cf. Plato, Republic X 606C. 2 Luke 6.4.3. CHRIST THE EDUCATOR 135 the presence of discipline, but if it gets out of hand, it is a sure index of lack of self-control. We need not take away from man any of the things that are natural to him, but only set a limit and due proportion to them. It is true that man is an animal who can laugh;3 but it is not true that he therefore should laugh at everything. The horse is an animal that neighs, yet it does not neigh at everything. As rational animals, we must ever maintain proper balance, gently relaxing the rigor of seriousness and intensity without dissipating it out of all bounds. Now, the proper relaxation of the features within due limits-as though the face were a musical instrumentis called a smile (that is the way joy is reflected on the face); it is the good humor of the self-contained. But the sudden loss of control over one's composure, in the case of women, is called a giggle, the laugh of harlots, and in the case of men, a guffaw, the laughter of idle suitors,4 offensive to the ear. 'A fool lifteth up his voice in laughter,' Scripture says, 'but a cunning man will scarce laugh low to himself." The one called cunning here is really the prudent man, just the opposite of a fool. (47) On the other hand, we should not become gloomy, either; only serious-minded. I certainly welcome the smiling fellow who showed up 'with a smile on his grim face,'G for 'then his laughter would be less disdainful.'7 It is well that even the smile be kept under the influence of the Educator. If it is a question of indecencies, we should make it plain that we are blushing in shame, rather than smiling, lest we be thought to give consent and agreement. If it is some misfortune, we should not manifest a light3 Cf. Aristotle, De partibus animalium III 1O.673A. 4 That is. Penelope's suitors. Cf. Odysseus 23.100. 5 Eccli. 21.23. 6 Iliad 7.212. 7 Plato, 'Republic VII 518B. 136 CLEMENT OF ALEXANDRIA hearted appearance, but look sorrowfully sober. That indicates human tact; the other would be cruelty. But, we should not be always laughing-that would be lack of judgment -nor should we laugh in the presence of older persons or of those who deserve respect, unless, perhaps, they themselves make some witticism to put us at our ease. Nor should we give way to laughter with every chance companion, nor in...