Homeric laughter

Lovis Corinth : The Homeric Laughter, 1909 (Munich, Bavarian State Painting Collections) Part of a series on

Greek mythology
Deities

* Primordial
* Titans
* Olympians
* Nymphs
* Water
* Chthonic

Heroes and heroism

* Heracles
* Labours
* Achilles
* Hector
* Trojan War
* Odysseus
* Odyssey
* Jason
* Argonauts
* Golden Fleece
* Perseus
* Medusa
* Gorgon
* Oedipus
* Sphinx
* Orpheus
* Orphism
* Theseus
* Minotaur
* Bellerophon
* Pegasus
* Chimera
* Daedalus
* Labyrinth
* Atalanta
* Hippomenes
* Golden apple
* Cadmus
* Thebes
* Aeneas
* Aeneid
* Phaethon
* Triptolemus
* Eleusinian Mysteries
* Pelops
* Ancient Olympic Games
* Pirithous
* Centauromachy
* Amphitryon
* Teumessian fox
* Narcissus
* Meleager
* Calydonian boar hunt
* Otrera
* Amazons

Related

* Satyrs
* Centaurs
* Dragons
* Demogorgon
* Religion in Ancient Greece
* Mycenaean gods

Ancient Greece portal
Myths portal

* v
* t
* e

Homeric Laughter is a reference to the humorous elements found in ancient Greek literature, particularly in the works of Homer. The term is derived from the name of the epic poet, renowned for his works such as the Iliad and the Odyssey. This concept explores the use of comedic aspects in these classical works and how they add complexity and depth to their narratives. It forms a significant part of the analysis of these famous texts, offering insights into the nature of humor and its role within ancient Greek culture.[1] This laughter is characterized by its absurdity and serves as a commentary on the human condition. It explores the paradoxical nature of life, highlighting the discrepancies between human expectations and reality.[2]

## Etymology[edit]

Homeric laughter is inextinguishable or irrepressible mirth. The term is derived from the Ancient Greek: ἄσβεστος γέλως which used twice by Homer to describe the amusement of Olympic gods by actions of humans. The expression came into English from German Homerisches Gelächter.[3]

## Historical context[edit]

In the ancient Greek tradition, laughter played a significant role in various aspects of life, from the lives of infants to the existence of the Olympian gods. The gods were often depicted as laughing or smiling in Greek literature. These representations of divine laughter raise questions about the nature of the gods and their relationship to humans. Halliwell suggests that divine laughter can be seen as both a way for the gods to express their superiority over mortals and as a way to subject the gods to human modes of understanding. This ambiguity adds to the complexity of understanding the role of divine laughter in Greek culture.[4] The ancient Greek oral tradition, which forms the background for Homeric laughter, is rooted in the art of epic storytelling. This tradition consisted of bards reciting and performing epic poems such as the Iliad and the Odyssey, which were passed down through generations. The bards would entertain audiences by using various techniques, including humor and laughter, to engage their listeners and create a bond between the poet and the audience. This laughter played a crucial role in the oral tradition, as it served to enhance the entertainment value of the stories and to provide a means to address complex themes and ideas in a more accessible manner.[2] This Homeric laughter is often seen as a response to the incongruities and ironies found within Homer's narratives, where gods and mortals interact, and the human condition is constantly tested.[2]

## Homer's works[edit]

According to Halliwell, in Homer's works, there are more than twenty mentions of divine laughter or smiles, with additional references found in the Homeric Hymns and Hesiod.[4]

### Iliad[edit]

Main article: Iliad

There are different instances in the epic where laughter occurs, such as the Olympian squabble, Thersites' intervention, Hera's seduction of Zeus, and the battle of the gods.[1]

Despite being predominantly known for its tragic and serious themes, the Iliad also contains instances of comedy and laughter. In Iliad 1, Thetis persuades Zeus to aid Achilles, leading to a conflict with Hera and unrest among the gods. Hephaestos steps in diplomatically, reminding Hera of a previous encounter with Zeus and advising her to yield. Hera accepts a goblet from her son, and Hephaestos starts the celebrations. The divine immortals burst into laughter as they watch him bustling around the palace, finding humor in Hephaestos' comical role at divine banquets, enhanced by his limp.[1]

Within the theomachy of the Iliad, which unfolds in Book 21, while the gods engage in a tumultuous clash filled with tremendous noise and intensity, Zeus, seated atop Olympus, is observed with a sense of inner delight, as he is depicted quietly rejoicing at the spectacle.

> σὺν δ ̓ ἔπεσον μεγάλῳ πατάγῳ, βράχε δ ̓ εὐρεῖα χθών, ἀμφὶ δὲ σάλπιγξεν μέγας οὐρανός. ἄϊε δὲ Ζεὺς ἥμενος Οὐλύμπῳ· ἐγέλασσε δέ οἱ φίλον ἦτορ γηθοσύνῃ, ὅθ ̓ ὁρᾶτο θεοὺς ἔριδι ξυνιόντας. (Il. 21.387-90)

> They clashed with immense clamour, the broad earth groaned, And around them the great sky trumpeted. Zeus heard it all As he sat on Olympus; and he laughed in his heart With joy, as he watched the gods coming together in strife.

The laughter of Zeus in this context is notably internalized, carrying both metaphorical and symbolic significance.[4]

Another instance in Book 21, Artemis, the goddess of the hunt, seeks solace from her father Zeus after being beaten by Hera. Artemis sits on her father's knees, weeping, and Zeus, audibly laughing with pleasure, asks her which of the gods has caused her harm. The laughter here is described as a response to Artemis's tearful state and may suggest a certain amusement or lightheartedness on Zeus's part. Whether the laughter is meant to be interpreted as genuine amusement or as a way to comfort Artemis is open to interpretation. The episode raises questions about divine laughter and its connection to the gods' perspective on the world and their relationship with mortals. Zeus found secret delight in his heart during the gods' battle, and he couldn't help but burst into audible laughter when Artemis sought comfort from him.[4]

### Hymn to Hermes[edit]

Main article: Hermes

In the Homeric Hymn to Hermes, there's a unique story of a baby god's clever journey to join the Olympian community. In the hymn, unexpected events provoke laughter from Hermes, Apollo, and Zeus.[5] The hymn tells the story of Hermes, the messenger god, from his birth to his theft of Apollo's cattle. Hermes himself is portrayed as a mischievous and cunning figure, often causing laughter among the gods and mortals with his pranks and tricks.[2] It adds a lively and entertaining element to the mythological narrative.[5]

## Types of Humor[edit]

Main article: Humor

In Greek literature, laughter is often depicted as a way to deal with the absurdities of life. This form of humor is characterized by its verbal nature. It involves the use of witty and clever language, verbal play, and wordplay. Verbal humor serves as a coping mechanism.[2] W. Irving Hunt argues that Homer's use of verbal humor serves to lighten the mood and convey deeper meanings within the texts.[6] Hunt discusses how wordplay is used to create comedic effect and entertain the audience in passages such as the famous pun on the name of Polyphemus in the Odyssey.[6] These literary devices not only entertained the audience but also conveyed deeper meanings and expressed ironic or absurd situations. The use of wordplay and puns in Homeric laughter highlights the Greeks' appreciation for wit and cleverness in storytelling.[2]

Robert Huntley Bell argues that while the Iliad is predominantly tragic, there are moments of humor that arise from the sublime to the ridiculous. Bell focuses on four sequences in the Iliad that exemplify the range of Homeric humor: the Olympian squabble, Thersites' intervention at the war council, Hera's seduction of Zeus, and the battle of the gods. He highlights the reciprocity of the sublime and ridiculous in the portrayal of the gods as both sources and objects of humorous scrutiny. The gods in the Iliad display comical instincts and attitudes, being energetic, exuberant, and playful. They are often portrayed as foolish and superficial, perceiving everything as bright and amusing.[1]

Another aspect of Homeric laughter is situational humor, where comedic moments arise from absurd or ironic situations. These situations often involve the gods or fate interfering with human affairs, creating unexpected outcomes.[2] One example is Zeus laughing in his heart with joy as he watches the gods clash in battle. Halliwell suggests that this laughter reflects both the seriousness and humor of the gods' actions and concludes by stating that the portrayal of laughter in Homer's works adds to the uncertainty and complexity of the human audiences' responses.[4]

The comedic episodes in the Iliad and the Odyssey provide a refreshing contrast to the seriousness and tragedy of war and heroism. These moments of humor serve to offer a glimpse into the human nature of the characters and the absurdity of life. The comedic episodes often involve situations of mistaken identity, ironic twists, or comical misunderstandings, bringing levity to the narrative and highlighting the folly of human actions.[2]

## Analysis[edit]

> Human affairs are not really worth much seriousness—yet all the same, we can’t escape taking them seriously.
>  — Plato, Laws 7.803b[2]

Plato's assertion is that we should be cautious about accepting the portrayal of honorable individuals succumbing to laughter, and we should be even more vigilant when it comes to depicting the gods in such a manner. Nonetheless, philosopher Zoïlus disputes these lines, arguing that it is inappropriate for deities to engage in licentious laughter over such matters. He criticizes the portrayal of gods laughing licentiously at the actions of Hermes, and Hermes himself wishing to be tied up with Aphrodite in front of his father and the other gods. He argued that the gods of poetry are not philosophers but rather playful figures. This challenges the age of Enlightenment idea that laughter is a universal expression of the human mind and suggests that laughter has its own intricate history within specific cultural contexts.[4]

Thomas Hobbes' concept of "sudden glory" involves seeing a deformity in another, feeling superior, or overcoming personal vulnerability. It influences John Dryden's portrayal of Hephaestos where the god is a clown, making other gods laugh due to his infirmity. According to Robert Bell, Homer's Hephaestos is more nuanced, not seen as comical but resilient. This differs from Dryden's view. Overall, Bell suggests humor in Homer mixes the sublime and ridiculous, with gods finding amusement in their superiority over mortals. However, humor in the Iliad is tied to the heroic and tragic elements, making it complex.[1]

According to 19th century scholar W. Irving Hunt, there is a limited amount of humor in Homer's works, much like in John Milton's writings, due to the epic's serious nature. Instead, irony and sarcasm prevail over light-hearted humor. Irony and sarcasm serve purposes such as mockery, celebrating victory, or motivating friends.[6] Comical passages in Homer's epics, particularly those involving the gods, evolved from being seen as ridiculous and funny to being interpreted philosophically over the centuries.[7] According to Christophe Bungard, the laughter in the Hymn to Hermes acknowledges divisions in Zeus's cosmos. This laughter plays a central role in transforming foes into friends.[5]

## References[edit]

1. ^ a b c d e Bell, Robert H. "Homer’s humor: laughter in the Iliad." hand 1 (2007): 596.
2. ^ a b c d e f g h i Halliwell, Stephen. "Greek Laughter and the Problem of the Absurd." Arion: A Journal of Humanities and the Classics 13.2 (2005): 121-146.
3. ^ Hewitt, Joseph William. “Homeric Laughter.” The Classical Journal, vol. 23, no. 6, 1928, pp. 436–47. JSTOR, http://www.jstor.org/stable/3289782. Accessed 3 Oct. 2022.
4. ^ a b c d e f Halliwell, Stephen. "Imagining Divine Laughter in Homer and Lucian’." Greek Laughter and Tears: Antiquity and After (2017): 36-53.
5. ^ a b c Bungard, Christopher. 2011. “Lies, Lyres, and Laughter: Surplus Potential in the Homeric Hymn to Hermes.” Arethusa 44(2): 143-165. Available from: digitalcommons.butler.edu/facsch_papers/559/
6. ^ a b c Hunt, W. Irving. "Homeric wit and humor." Transactions of the American Philological Association (1869-1896) 21 (1890): 48-58.
7. ^ Shcherbakov, Fedor. "When Homer ceased laughing: epic humour and the means of its apology in antique allegorism and symbolism." The European Journal of Humour Research 9.2 (2021): 63-73.

*[v]: View this template
*[t]: Discuss this template
*[e]: Edit this template