Divine comedy « Prospect Magazine:
"..western culture since the middle ages has overvalued the tragic and undervalued the comic. We think of tragedy as major, and comedy as minor. Brilliant comedies never win the best film Oscar. The Booker prize leans toward the tragic...
But why this pressure, from within and without? There are two good reasons. The first is the west’s unexamined cultural cringe before the Greeks. For most of the last 500 years, Homer and Sophocles have been held to be the supreme exponents of their arts. (Even Homer’s constant repetition of stock phrases like “rosy-fingered dawn” and “wine-dark sea” are praised, rather than recognised as tiresome clichés.)
The second reason is that our classical inheritance is lop-sided. We have a rich range of tragedies—Sophocles, Aeschylus and Euripides (18 by Euripides alone). Of the comic writers, only Aristophanes survived. In an age of kings, time is a filter that works against comedy. Plays that say, “Boy, it’s a tough job, leading a nation” tend to survive; plays that say, “Our leaders are dumb arseholes, just like us” tend not to.
More importantly, Aristotle’s work on tragedy survived; his work on comedy did not. We have the classical rules for the one but not the other, and this has biased the development of all western literature. We’ve been off-centre ever since.
But of course Europe in the middle ages was peculiarly primed to rediscover tragedy: the one church spoke in one voice, drawn from one book, and that book was at heart tragic. All of human history, from the creation, was a story that climaxed with the sadistic murder of a man by those he was trying to save, whose fatal flaw was that he was perfect in an imperfect world. The nicest man ever, he is murdered by everybody. Not only is this tragedy; it is kitsch tragedy, overegged, a joke. It cannot survive laughter, it is too vulnerable to it. And the Bible, from apple to Armageddon, does not contain a single joke.
The church spoke with one voice because it was on such shaky foundations. The largest and richest property empire of all time had somehow been built on the gospel of the poor. All other voices had to be suppressed, even dissenting gospels. Only once a year, in carnival, on the feast of fools, could the unsayable be said. A fool was crowned king, and gave a fool’s sermon from the altar that reversed the usual pieties. But these speeches could not be written down or circulated. They existed in the air, for a day, and were gone. By the late middle ages, the paralysis was almost total. If you change one word of the old Vulgate Bible, the whole thing comes under suspicion. All you could hear was a single voice reading a single book, the Vulgate, a Latin translation from a Greek original. When Erasmus finally retranslated the Bible, threw it open to interpretation, he caused a crisis that ultimately tore the church apart.
The problem is not specific to Christianity. Islam has always had a problem with comedy at its expense, as Salman Rushdie showed in The Satanic Verses. In Medina, in year two of the Hijra migration, with Mecca not yet fallen, the Prophet asked the faithful to kill the Jewish-Arab poet Ka’b ibn al-Ashraf for reciting his poems satirising the Prophet (and joking about Muslim women). The faithful obliged.
It is interesting, but unsurprising, that all the satirists murdered and allegedly murdered on Muhammad’s orders were, among other things, Jewish. With its vigorous tradition of Talmudic debate, and with no Jewish state to stifle or control that debate, Judaism never fell into the paralysis of the younger monotheisms. It was, to put it mildly, never state-approved. Judaism, excluded from the establishment in so many Christian and Muslim nations, has consequently produced a high proportion of the world’s great satirists, comedians and novelists. And, in Yiddish, it produced perhaps the world’s first compulsively comic, anti-authoritarian language, with its structural mockery of high German...”
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