Abstract
This article argues that the humour of The Miller’s Tale is often associated with ideas of laughter as liberating and ‘human.’ Whilst ‘humour’ is a term often applied to apparently ‘civilized’ comedy, we seem to associate the medieval with more basic kinds of laughter, often called ‘buffoonery’ or ‘mirth,’ which seem more animalistic. However, The Miller’s Tale presents complex forms of humour that contest many of our assumptions not only about medieval culture, but also about laughter and its functions. The comedy of the tale works against idealism and chivalric pomp, but rather than a humour that involves asserting the basic human state underneath all this performance, this comedy shows us how laughter plays a key role in establishing conceptions of humanity. If Chaucer’s laughter is to be considered in relation to traditions of comedy at all, it should be discussed in terms of comedy’s ideological power to establish social hierarchies, rather than as a celebration of the natural animal in us all, akin to Greek Old Comedy and buffoonery. Whilst Chaucer’s humour has been read as reflecting Bakhtinian ideas of comedy, here it is shown to be distinctly un-Bakhtinian.
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Notes
On Chaucer’s puns, see Baum (1956).
For all Chaucer quotes, line numbers are provided from Chaucer (1988), according to fragment number (for Canterbury Tales) or book number (for Troilus and Criseyde).
See also Bishop (2002).
Fourteenth-century ‘wit’ does not carry enough of its later association with humour to justify the further tempting connection.
The important meanings for the word retained in the MED are: (a) an idle talker, (b) an excessive talker, (c) an eloquent person, a speech maker, and (d) a raconteur, teller of dirty stories, also, a professional entertainer.
Discussed in detail by Block (1954).
See MED, s.v. ‘ape’ entry 2(b): ‘one who is easily outwitted or duped; a dupe, a fool.’
This could lead us to re-read Aristotle’s claim that laughter is that which distinguishes the human from the animal. It may be that laughter produces the human and the ape by establishing an apparent relation of superiority between the two.
Kristeva discusses laughter elsewhere, saying that laughter always produces something new (1984, 225). This could be compared to these ideas, where laughter is shown to modify subjectivity via abjection and not to reflect the ‘natural’ subject. Jeannie B. Thomas has briefly discussed laughter in terms of abjection (1997, 59).
See Crocker (2006).
For a related discussion, see Burger (2003).
Marion Turner offers a useful summary of the carnivalesque in relation to Chaucer studies (2005, 384–399).
I would like to thank David Matthews for the years of inspirational support in medieval studies that have led to this article.
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Bown, A. Apes and japes: Laughter and animality in the Miller’s Tale . Postmedieval 8, 463–478 (2017). https://doi.org/10.1057/s41280-016-0029-8
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DOI: https://doi.org/10.1057/s41280-016-0029-8