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Comedy Article Media Additional Info Article Contents Introduction Origins and definitions The human contradiction Comedy, satire, and romance Theories Comedy as a rite The moral force of comedy Comedy and character The role of wit Baudelaire on the grotesque Bergson’s and Meredith’s theories The comic as a failure of self-knowledge Divine comedies in the West and East Kinds of comedy in diverse historical periods Old and New Comedy in ancient Greece Rise of realistic comedy in 17th-century England Sentimental comedy of the 17th and 18th centuries The comic outside the theatre 20th-century tragicomedy The absurd Home Literature Plays Comedy literature and performance Print print Print Please select which sections you would like to print: Table Of Contents Cite verified Cite While every effort has been made to follow citation style rules, there may be some discrepancies. Please refer to the appropriate style manual or other sources if you have any questions. Select Citation Style MLA APA Chicago Manual of Style Copy Citation Share Share Share to social media Facebook Twitter URL https://www.britannica.com/art/comedy More Give Feedback Feedback Corrections? Updates? Omissions? Let us know if you have suggestions to improve this article (requires login). Feedback Type Select a type (Required) Factual Correction Spelling/Grammar Correction Link Correction Additional Information Other Your Feedback Submit Feedback Thank you for your feedback Our editors will review what you’ve submitted and determine whether to revise the article. Join Britannica's Publishing Partner Program and our community of experts to gain a global audience for your work! External Websites WRITTEN BY Cyrus Henry Hoy John B. Trevor Professor Emeritus of English, University of Rochester, New York. Author of The Hyacinth Room: An Investigation into the Nature of Comedy, Tragedy, and Tragicomedy. See Article History 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.” Here comedy is considered primarily as a literary genre. The wellsprings of comedy are dealt with in the article humour. The comic impulse in the visual arts is discussed in the articles caricature and cartoon and comic strip. Origins and definitions 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. Get a Britannica Premium subscription and gain access to exclusive content. Subscribe Now 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. 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. The human contradiction 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. The incongruous is “the essence of the laughable,” said the English essayist William Hazlitt, who also declared, in his essay “On Wit and Humour” in English Comic Writers (1819), “Man is the only animal that laughs and weeps; for he is the only animal that is struck with the difference between what things are, and what they ought to be.” Comedy Quick Facts key people William Shakespeare John Belushi Danny Thomas Voltaire Molière Woody Allen Frank Capra George Bernard Shaw David Garrick Eugene O'Neill related topics Humour Satire Stand-up comedy Comedy of manners Tragicomedy Farce Slapstick New Comedy Satyr play Sentimental comedy Load Next Page Inspire your inbox – Sign up for daily fun facts about this day in history, updates, and special offers. Enter your email Subscribe By signing up for this email, you are agreeing to news, offers, and information from Encyclopaedia Britannica. Click here to view our Privacy Notice. Easy unsubscribe links are provided in every email. 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