Table of Contents ||| Clement of Rome ||| Epistle to Diognetus ||| St Polycarp ||| St Ignatius ||| Justin the Martyr ||| St. Irenaeus ||| Hermas ||| Clement of Alexandria ||| Tertullian ||| St. Basil the Great ||| Links
Clement of Alexandria Home Page - Resources - In Print
Page 4
For, in a word, whatever things are natural to men we must not eradicate from them, but rather impose on them limits and suitable times. For man is not to laugh on all occasions because he is a laughing animal, any more than the horse neighs on all occasions because he is a neighing animal. But as rational beings, we are to regulate ourselves suitably, harmoniously relaxing the austerity and over-tension of our serious pursuits, not inharmoniously breaking them up altogether.
For the seemly relaxation of the countenance in a harmonious manner-as of a musical instrument-is called a smile. So also is laughter on the face of well-regulated men termed. But the discordant relaxation of countenance in the case of women is called a giggle, and is meretricious laughter; in the case of men, a guffaw, and is savage arid insulting laughter. "A fool raises his voice in laughter," says the Scripture; but a clever man smiles almost imperceptibly. The clever man in this case he calls wise, in as much as he is differently affected from the fool. But, on the other hand, one needs not be gloomy, only grave. For I certainly prefer a man to smile who has a stern countenance than the reverse; for so his laughter will be less apt to become the object of ridicule.
Smiling even requires to be made the subject of discipline. If it is at what is disgraceful, we ought to blush rather than smile, lest we seem to take pleasure in it by sympathy; if at what is painful, it is fitting to look sad rather than to seem pleased. For to do the former is a sign of rational human thought; the other infers suspicion of cruelty.
Cf. CONSTANTINOPLE ||| BYZANTINE HISTORY ||| NEW TESTAMENT ||| MEISTER ECKHART SITE ||| GREEK LANGUAGE ||| PLATO PAGE ||| LIBRARIES ||| FORUM
