Sunday, February 26, 2017

The Joke of the-Day to Make You-LoL.

- - Joke of the Day No.110444948619 - -

 

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Q: How do you know when the moon has had enough to eat?

 

 

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A: When it's full!

 

 

 

 

 

 

 

 

 

 

 

 

 

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A few years ago, browsing in a dusty used-book store in Maine, I came across a curious volume. It was a fat, tattered paperback bearing the title Rationale of the Dirty Joke. Its author, I saw from the sixties-style futuristic cover, was G. Legman. Taking it off the shelf and riffling though its badly oxidized pages, I found that it contained what looked like thousands of erotic and scatological jokes, arranged under such themes as "coital postures," "the big inch," and "zoöphily." These jokes were accompanied by Freudian-style commentary, along with random animadversions on aspects of sixties life, like zip codes, hippies, women who swear, and Marshall McLuhan. ...

No doubt "G. Legman" itself was a pseudonym; both the initial (G-spot?) and the surname (as opposed to tit-man?) were suspicious. But a few months later, in the late winter of 1999, I saw on the obituary page of the New York Times that Gershon Legman, a "self-taught scholar of dirty jokes," had died, at the age of eighty-one, in the South of France, where he lived in voluntary exile from his native United States.

A certain facetiousness might seem to attach to the phrase "scholar of dirty jokes." Is this really an area in which scholarship is appropriate or profitable? Well, jokes do fall into the category of folklore, along with myths, proverbs, legends, nursery rhymes, riddles, and superstitions. And a good proportion of the jokes in oral circulation involve sex. (An analysis of 13,804 jokes current in New York in 1963 revealed that 17 percent of them were about sex and 11 percent were about "Negroes.") If the history of folklore aspires to be a history of the human mind, as some of its practitioners insist, somebody has to do the tedious job of collecting and recording obscene, disgusting, and blasphemous jokes, and ushering them into print.

Although we think of the joke as a cultural constant, it is a form of humor that comes and goes with the rise and fall of civilizations. What distinguishes the joke from the mere humorous tale is that it climaxes in a punch line — a little verbal explosion set off by a sudden switch in meaning. A joke, unlike a tale, wants to be brief. As Freud observed, it says what it has to say not just in few words but in too few words. There is, of course, a longer genre of joke known as the "shaggy-dog story" in which digressions and embroideries lead to an almost painfully delayed punch line. But the classic joke proceeds with arrowlike swiftness, resolving its matter in the form of a two-liner (Hear about the bulimic stag party? The cake came out of the girl) or even a one-liner (I was so ugly when I was born, the doctor slapped my mother). Often it is signaled by a formulaic setup, which might itself, in turn, become the subject of a meta-joke (A priest, a rabbi, and a minister walk into a bar. Bartender says, "What is this, a joke?").

*

The joke is sometimes said to have been invented by Palamedes, the hero of Greek legend who outwitted Odysseus on the eve of the Trojan War. But since this proverbially ingenious fellow is also credited with inventing numbers, the alphabet, lighthouses, dice, and the practice of eating meals at regular intervals, the claim should perhaps be taken with a grain of salt. In the Athens of Demosthenes, there was a comedians' club called the Group of Sixty, which met in the Temple of Heracles to trade wisecracks, and it is said that Philip of Macedon paid handsomely to have their jokes written down; but the volume, if it ever existed, has been lost. On the Roman side, Plautus refers to jestbooks in a couple of his plays, while Suetonius tells us that Melissus, a favorite professor of the emperor Augustus, compiled no fewer than 150 joke anthologies. Despite this, only a single jokebook survives from ancient times: the Philogelos, or "Laughter-Lover," a collection in Greek that was probably put together in the fourth or fifth century A.D. It contains 264 items, several of which appear twice, in slightly different form. This suggests that the volume is not one jokebook but two combined, a hunch borne out by the fact that it is attributed to two authors, Hierocles and Philagrius, although joint authorship was rare at the time. Virtually nothing is known about either man; there is some scholarly speculation that the Hierocles in question was a fifth-century Alexandrian philosopher of that name who was once publicly flogged in Constantinople for paganism, which, as one classicist has observed, "might have given him a taste for mordant wit."

The jokes in the Philogelos are spare and pointed. ("'How shall I cut your hair?' a talkative barber asked a wag. 'In silence!'") They take on a gallery of stock characters: the drunk, the miser, the braggart, the, and the man with bad breath, as well as a classic type known as the scholastikos, variously translated as "pedant," "absent-minded professor," or "egghead." ("An egghead was on a sea voyage when a big storm blew up, causing his slaves to weep in terror. 'Don't cry,' he consoled them, 'I have freed you all in my will.'"

Some of the Philogelos jokes are now more cryptic than funny, perhaps because of lost undertones. A couple of jokes about lettuce, for example, might have struck a Roman audience as hilarious, given their belief that lettuce leaves, variously, promoted or impeded sexual function. Similarly "An egghead asked his father how much a five-liter flask holds" may have come across to an ancient audience as a double entendre, since some scholars believe that the Greek word for "flask," lekythos, was slang for "penis" in Aristophanes. But others, like no. 263 (lifted from Plutarch), would not be out of place at a Friars Club meeting: "?'I had your wife for nothing,' someone sneered at a wag. 'More fool you. I'm her husband, I have to have the ugly bitch. You don't.'?" The most haunting joke in the Philogelos, however, is no. 114, about a resident of Abdera, a Greek town whose citizens were renowned for their foolishness: "Seeing a eunuch, an Abderite asked him how many children he had. The eunuch replied that he had none, since he lacked the means of reproduction. Retorted the Abderite . . ." The rest is missing from the surviving text, which goes to show the strange potency of unheard punch lines.

*

The Philogelos was misplaced during the Dark Ages, and with it, seemingly, the art of the joke. Sophisticated humor was kept alive in the Arab world, where the more leisurely folktale was cultivated. During the centuries of Arab conquest, folktales from the Levant, many of them satirical or erotic, made their way through Spain and Italy. An Arab tale about a wife who is pleasured by her lover while her duped husband watches uncomprehendingly from a tree, for instance, is one of several that later show up in Boccaccio's Decameron. Once in Europe, the folktale began to cleave in two. On the one hand, with the invention of printing and the rise of literacy, it grew longer, filling out into the chivalric romance and, ultimately, the novel. On the other hand, as the pace of urban life quickened, it got shorter in its oral form, shedding details and growing more formulaic as it condensed into the humorous anecdote. It was in the early Renaissance that the art of the joke was reborn, and the midwife was a man called Poggio.

 

 

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