In:Humour in the Beginning: Religion, humour and laughter in formative stages of Christianity, Islam, Buddhism and Judaism
Edited by Roald Dijkstra and Paul van der Velde
[Topics in Humor Research 10] 2022
► pp. 107–126
Converting comedians
Humour and laughter as a way to interpret the early Christian mime reports
Published online: 27 October 2022
https://doi.org/10.1075/thr.10.10dij
https://doi.org/10.1075/thr.10.10dij
Abstract
The early Christian aversion for the comic and for theatre has been much discussed. The ongoing large popularity of the theatre, predominantly comical in nature, long after the establishment of Christianity as the leading religion of the Roman empire, tells a different story. Theatre and Christianity meet in a remarkable way in reports of mimes that were originally meant to mock the Christian faith. Suddenly, the protagonist converted on stage, and died as a martyr. The mime reports that have been transmitted are briefly presented and discussed in their historical context. Instances of laughter and humorous twists in the mimes and in the mime reports are analysed separately. The reports meet most of the characteristics of comical texts and could have been written by Christians who tried to reconcile Church and theatre.
Article outline
- The apparent dearth of early Christian humour
- Christian fondness of theatre (and why some of them opposed to it)
- The Christian mime reports
- Looking for humour in the mime reports
- The humour in the mimes
- Humour in the mime reports
- Laughter in the Christian mime-reports
- Mime reports: Appropriation strategy or counterattack?
Notes Bibliography
References (43)
Baconsky, T. (1996). Le rire des Pères. Essai sur le rire dans la patristique grecque. Paris: Desclée de Brouwer.
Baumeister, T. (1980). Der Märtyrer Philemon. In E. Dassmann and K. Suso Frank (ed.), Pietas. Festschrift für Bernhard Kötting (pp.267–279). Münster: Aschendorffsche Verlagsbuchhandlung.
Beard, M. (2014). Laughter in Ancient Rome. On joking, tickling, and cracking up. Berkeley (etc.): University of California Press.
Célérier, P. (2018–2019). L'empereur Julien et le théâtre. Une rhétorique originale pour un projet littéraire et idéologique nouveau: “rendre à Dionysos un théâtre purifié”. Revue des Études Tardo-antiques, 8, 167–216.
Clausi, B. (2007). Il contrastato riso. Giudizi (e pregiudizi) storiografici sul cristianesimo antico. In C. Mazzucco (ed.), Riso e comicità nel cristianesimo antico. Atti del convegno di Torino, 14–16 febbraio 2005, e altri studi (pp.3–46). Alessandria: Edizioni dell'Orso.
Dijkstra, R. (2019a). Bekeringen voor de bühne? Het laatantieke theater als inzet van de stijd tussen kerk, staat en traditie. Ex tempore, 38 (3), 170–181.
(2019b). Tijd om te lachen? Op zoek naar humor in de vroegchristelijke wereld. Lampas, 52 (2), 214–227.
Dijkstra, R. and Hempelmann, C. F. (2020). Das angebliche Spaßloch der alten Kirche. In F. W. Block and U. Wirth (ed.), Grenzen der Komik. Ergebnisse des Kasseler Komik-Kolloquiums (pp.337–355). Bielefeld: Aisthesis.
Elm, S. (2004a). Marking the Self in Late Antiquity: Inscriptions, Baptism and the Conversion of Mimes. In B. Menke and B. Vinken (ed.), Stigmata. Poetiken der Körperinschrift (pp.47–68). Paderborn: Wilhelm Fink.
(2004b). Martyrdom Performed: On the Interaction of Roman Comedy and Christian Martyrdom. In F. Pannewick (ed.), Martyrdom in Literature. Visions of Death and Meaningful Suffering in Europe and the Middle East from Antiquity to Modernity (pp.77–89). Wiesbaden: Reichert Verlag.
(2006). Mimes into Martyrs: Conversion on Stage. In I. H. Henderson and G. S. Oegema (ed.), The Changing Face of Judaism, Christianity, and Other Greco-Roman Religions in Antiquity (pp.87–100). Gütersloh: Gütersloher Verlagshaus.
Gnilka, C. (2004). Humor bei Prudentius. In J. P. Clausen (ed.), Iubilet cum Bonna Rhenus. Festschrift zum 150jährigen Bestehen des Bonner Kreises (pp.127–146). Berlin: Logos Verlag.
Guillaumont, A. (1975). Le problème des deux Macaire das les Apophtegmata Patrum. Irénikon, 48 (1), 41–59.
Gvozdeva, K. and Röcke, W. (2009). Einführung. Performative Kommunkationsfelder von Sakralität und Gelächter. In K. Gvozdeva and W. Röcke (ed.), "risus sacer – sacrum risibile". Interaktionsfelder von Sakralität und Gelächter im kulturellen und historischen Wandel (pp.9–28). Bern (etc.): Peter Lang.
Halliwell, S. (2008). Greek Laughter. A Study of Cultural Psychology from Homer to Early Christianity. Cambridge: Cambridge University Press.
Horn, C. (2005). The Martyrdom of the Mimes, Syriac MS 75 (Sachau 222): Content and Context. The Harp, 18, 55–69.
(2011). Women, Prostitution, and Violence in the Syriac Martyrdom of the Mimes. In D. Bumazhnov and H. R. Seeliger (ed.), Syrien im 1.-7. Jahrhundert nach Christus (pp.111–143). Tübingen: Mohr Siebeck.
(2021). The Syriac Martyrdom of the Mimes and the Performance of Biblical Recitation: Questions of Power and Contexts. In S. Minov and F. Ruani (ed.), Syriac Hagiography. Texts and Beyond (pp.135–159). Leiden/Boston: Brill. DOI https://doi-org.kuleuven.e-bronnen.be/10.1163/9789004445291_007
Huber-Rebenich, G. (2004). Hagiographic Fiction as Entertainment. In H. Hofmann (ed.), Latin Fiction: Latin Novel in Context (pp.158–179). London: Routledge.
Jeffreys, E., Jeffreys, M. and Scott, R. (1986). The Chronicle of John Malalas. A Translation. Melbourne: Australian Association for Byzantine Studies.
Joeckel, S. (2008). Funny as hell: Christianity and humor reconsidered. HUMOR: International Journal of Humor Research, 21 (4), 415–433.
Lim, R. (2003). Converting the Un-Christianizable. The Baptism of Stage Performers in Late Antiquity. In K. Mills and A. Grafton (ed.), Conversion in Late Antiquity and the Early Middle Ages (pp.84–126). Rochester: University of Rochester Press.
Link, J. (1903). Die Geschichte der Schauspieler nach einem syrischen Manuscript der königlichen Bibliothek in Berlin. Unknown: Leopold Classic Library.
Lugaresi, L. (2008). Il teatro di Dio. Il problema degli spettacoli nel cristianesimo antico (II–IV secolo). Brescia: Morcelliana.
Pernet, C. (2019). Choricios de Gaza. L’Apologie des mimes. Édition critique, traduction française princeps et commentaire. Étude sur le mime. Bern (etc.): Peter Lang. .
Pieper, C. (2019). Orderly Wit: Specimens of Augustan Discourse in Macrobius’ Saturnalia, Books 1 and 2. Talanta, 51, 227–245.
Poinsotte, J.-M. (1998). Fin de l'Antiquité, mort du comique antique. In M. Trédé and P. Hoffmann (ed.), Le rire des anciens. Actes du colloque international (Université de Rouen, École normale supérieure, 11–13 janvier 1995) (pp.315–326). Paris: Presses de l’École normale supérieure.
Reich, H. (1903). Der mimus. Ein litterar-entwicklungsgeschichtlicher Versuch. Berlin: Weidmannsche buchhandlung.
Sallmann, K. (1990). Christen vor dem Theater. In J. Blänsdorf (ed.), Theater und Gesellschaft im Imperium Romanum – Théâtre et société dans l’empire romain (pp.243–259). Tübingen: Francke Verlag.
Saroglou, V. and Jaspard, J.-M. (2001). Does religion affect humour creation? An experimental study. Mental Health, Religion & Culture, 4 (1), 33–46.
Schweizer, B. (2020). Christianity and the Triumph of Humor. From Dante to David Javerbaum. London/New York: Routledge.
Schweizer, B. and Ott, K.-H. (2016). Faith and laughter: Do atheists and practicing Christians have different senses of humor? HUMOR, 29 (3), 413–438.
Van de Vorst, C. (1910). Une passion inédite de s. Porphyre le mime. Analecta Bollandiana, 29, 258–275.
Van Neer, J. (2004). Didactically Responsible Use of Humour in St. Augustine’s sermo 53, 12–14. Augustiniana, 54 (1–4), 551–586.
Voulgarakis, E. (1972). Das spöttische Duell zwischen Christen und Heiden während der ersten drei Jahrhunderte. ΘΕΟΛΟΓΙΑΣ, 43 (3–4), 610–630.
Webb, R. (2008). Demons and Dancers. Performance in Late Antiquity. Cambridge (Mass.)/London: Harvard University Press.
