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Ancient Greece
- While Egypt and Mesopotamia likely produced some early organized comedic plays or stories, the best known tend to be those from ancient Greece. The Greeks formalized their plays into satire, tragedy, and comedy.
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For ancient Greeks and Romans, a comedy was a stage-play with a happy ending. In the Middle Ages, the term expanded to include narrative poems with happy endings and a lighter tone. In this sense Dante used the term in the title of his poem, the Divine Comedy (Italian: Divina Commedia).
- Overview
- Origins and definitions
- The human contradiction
comedy, type of drama or other art form the chief object of which, according to modern notions, is to amuse. It is contrasted on the one hand with tragedy and on the other with farce, burlesque, and other forms of humorous amusement.
The classic conception of comedy, which began with Aristotle in ancient Greece of the 4th century bce and persists through the present, holds that it is primarily concerned with humans as social beings, rather than as private persons, and that its function is frankly corrective. The comic artist’s purpose is to hold a mirror up to society to reflect its follies and vices, in the hope that they will, as a result, be mended. The 20th-century French philosopher Henri Bergson shared this view of the corrective purpose of laughter; specifically, he felt, laughter is intended to bring the comic character back into conformity with his society, whose logic and conventions he abandons when “he slackens in the attention that is due to life.”
The word comedy seems to be connected by derivation with the Greek verb meaning “to revel,” and comedy arose out of the revels associated with the rites of Dionysus, a god of vegetation. The origins of comedy are thus bound up with vegetation ritual. Aristotle, in his Poetics, states that comedy originated in phallic songs and that, like tragedy, it began in improvisation. Though tragedy evolved by stages that can be traced, the progress of comedy passed unnoticed because it was not taken seriously. When tragedy and comedy arose, poets wrote one or the other, according to their natural bent. Those of the graver sort, who might previously have been inclined to celebrate the actions of the great in epic poetry, turned to tragedy; poets of a lower type, who had set forth the doings of the ignoble in invectives, turned to comedy. The distinction is basic to the Aristotelian differentiation between tragedy and comedy: tragedy imitates men who are better than the average and comedy men who are worse.
For centuries, efforts at defining comedy were to be along the lines set down by Aristotle: the view that tragedy deals with personages of high estate, and comedy deals with lowly types; that tragedy treats of matters of great public import, while comedy is concerned with the private affairs of mundane life; and that the characters and events of tragedy are historic and so, in some sense, true, while the humbler materials of comedy are but feigned. Implicit, too, in Aristotle is the distinction in styles deemed appropriate to the treatment of tragic and comic story. As long as there was at least a theoretical separation of comic and tragic styles, either genre could, on occasion, appropriate the stylistic manner of the other to a striking effect, which was never possible after the crossing of stylistic lines became commonplace.
The ancient Roman poet Horace, who wrote on such stylistic differences, noted the special effects that can be achieved when comedy lifts its voice in pseudotragic rant and when tragedy adopts the prosaic but affecting language of comedy. Consciously combined, the mixture of styles produces the burlesque, in which the grand manner (epic or tragic) is applied to a trivial subject, or the serious subject is subjected to a vulgar treatment, to ludicrous effect.
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The English novelist Henry Fielding, in the preface to Joseph Andrews (1742), was careful to distinguish between the comic and the burlesque; the latter centres on the monstrous and unnatural and gives pleasure through the surprising absurdity it exhibits in appropriating the manners of the highest to the lowest, or vice versa. Comedy, on the other hand, confines itself to the imitation of nature, and, according to Fielding, the comic artist is not to be excused for deviating from it. His subject is the ridiculous, not the monstrous, as with the writer of burlesque; and the nature he is to imitate is human nature, as viewed in the ordinary scenes of civilized society.
In dealing with humans as social beings, all great comic artists have known that they are in the presence of a contradiction: that behind the social being lurks an animal being, whose behaviour often accords very ill with the canons dictated by society. Comedy, from its ritual beginnings, has celebrated creative energy. The primitive revels out of which comedy arose frankly acknowledged man’s animal nature; the animal masquerades and the phallic processions are the obvious witnesses to it. Comedy testifies to physical vitality, delight in life, and the will to go on living. Comedy is at its merriest, its most festive, when this rhythm of life can be affirmed within the civilized context of human society. In the absence of this sort of harmony between creatural instincts and the dictates of civilization, sundry strains and discontents arise, all bearing witness to the contradictory nature of humanity, which in the comic view is a radical dualism; efforts to follow the way of rational sobriety are forever being interrupted by the infirmities of the flesh. The duality that tragedy views as a fatal contradiction in the nature of things, comedy views as one more instance of the incongruous reality that everyone must live with as best they can.
“Wherever there is life, there is contradiction,” says Søren Kierkegaard, the 19th-century Danish existentialist, in the Concluding Unscientific Postscript (1846), “and wherever there is contradiction, the comical is present.” He went on to say that the tragic and the comic are both based on contradiction but “the tragic is the suffering contradiction, comical, painless contradiction.” Comedy makes the contradiction manifest along with a way out, which is why the contradiction is painless. Tragedy, on the other hand, despairs of a way out of the contradiction.
- Mark Cartwright
- The Origins of Comedy Plays. The precise origins of Greek comedy plays are lost in the mists of prehistory, but the activity of men dressing as and mimicking others must surely go back a long way before written records.
- A Comedy Play. Although innovations occurred, a comedy play followed a conventional structure. The first part was the parados where the chorus of as many as 24 performers entered and performed a number of song and dance routines.
- Comedy in Competition. During the 5th century BCE, at major religious festivals such as the City Dionysia and the Lenaea, comedies were performed in competition over three days.
- Old Comedy. Oh would some god, with sudden stroke, Convert me to a cloud of smoke! Like politicians' words I'd rise. In gaseous vapour to the skies. (50, Act One, Scene One, The Wasps by Aristophanes)
For Aristotle, a comedy did not need to involve sexual humor. A comedy is about the fortunate rise of a sympathetic character. Aristotle divides comedy into three categories or subgenres: farce, romantic comedy, and satire. On the other hand, Plato taught that comedy is a destruction to the self.
Sep 19, 2024 · The roots of comedic theater can be traced back to ancient Greece, where playwrights like Aristophanes crafted plays that combined slapstick humor with sharp political satire. Greek comedy often featured exaggerated characters and situations, holding a comedic lens to societal and political issues of the time.
May 12, 2020 · In this collection of resources, we examine the origins of Greek drama in detail, the particular design of greek theatres, the innovations made by the most famous playwrights, and their most celebrated individual works.
Jul 14, 2016 · Greek theatre began in the 6th century BCE in Athens with the performance of tragedy plays at religious festivals. These, in turn, inspired the genre of Greek comedy plays. The two types of Greek drama would be hugely popular and performances spread around the Mediterranean and influenced Hellenistic and Roman theatre.
