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Farcical elements were incorporated into non-comic drama ever since the theatre had been rediscovered in the Middle Ages. Already at a very early stage, comic scenes proved to be popular additions to liturgical music drama and, later, to religious plays in the vernacular. Some scholars believe that the genre of farce developed out of these farcical elements. The suggestion was made that farces, similar to the stuffing of meat or poultry, had been added to plays to increase audience involvement. Other researchers see quite different origins for the farce. The present volume does not aspire to solve the question of the relationship between the two types of “comedy” on the medieval stages but its editors hope that it will nevertheless contribute to this discussion. In addition, it will enable its readers to form an impression of the huge variety of the comic in the vast area of medieval and early Renaissance theatre and drama.
Was there more to comedy than Chaucer, the Second Shepherds’ Play, or Shakespeare? Of course! But, for a real taste of medieval and Renaissance humor and in-your-face slapstick, one must cross the Channel to France, where over two hundred extant farces regularly dazzled crowds with blistering satires. Dwarfing all other contemporaneous theatrical repertoires, the boisterous French corpus is populated by lawyers, lawyers everywhere. No surprise there. The lion’s share of mostly anonymous farces was written by barristers, law students, and legal apprentices. Famous for skewering unjust judges and irreligious ecclesiastics, they belonged to a 10,000-member legal society known as the Basoche, which flourished between 1450 and 1550. What is more, their dramatic send-ups of real and fictional court cases were still going strong on the eve of Molière, resilient against those who sought to censor and repress them. The suspenseful wait to see justice done has always made for high drama or, in this case, low drama. But, for centuries, the scripts for these outrageous shows were available only in French editions gathered from scattered print and manuscript sources. In Trial by Farce, prize-winning theater historian Jody Enders brings twelve of the funniest legal farces to English-speaking audiences in a refreshingly uncensored but philologically faithful vernacular. Newly conceived as much for scholars as for students and theater practitioners, this repertoire and its familiar stock characters come vividly to life as they struggle to negotiate the limits of power, politics, class, gender, and, above all, justice. Through the distinctive blend of wit, social critique, and breathless boisterousness that is farce, we gain a new understanding of comedy itself as form of political correction. In ways presciently modern and even postmodern, farce paints a different cultural picture of the notoriously authoritarian Middle Ages with its own vision of liberty and justice for all. Theater eternally offers ways for new generations to raise their voices and act.
In the first extended investigation of the importance of dramatic farce in Rabelais studies, Bruce Hayes makes an important contribution to the understanding of the theater of farce and its literary possibilities. By tracing the development of farce in late medieval and Renaissance comedic theater in comparison to the evolution of farce in Rabelais's work, Hayes distinguishes Rabelais's use of the device from traditional farce. While traditional farce is primarily conservative in its aims, with an emphasis on maintaining the status quo, Rabelais puts farce to radical new uses, making it subversive in his own work. Bruce Hayes examines the use of farce in Pantagruel, Gargantua, and the Tiers and Quart livres, showing how Rabelais recast farce in a humanist context, making it a vehicle for attacking the status quo and posing alternatives to contemporary legal, educational, and theological systems. Rabelais's Radical Farce illustrates the rich possibilities of a genre often considered simplistic and unsophisticated, disclosing how Rabelais in fact introduced both a radical reformulation of farce, and a new form of humanist satire.
Dr Arden analyses the sottie, a short comical play, which flourished in France from about 1440 to 1560.
The rulers of Renaissance France regarded war as hugely important. This book shows why, looking at all aspects of warfare from strategy to its reception, depiction and promotion.
In The World Upside Down in 16th Century French Literature and Visual Culture Vincent Robert-Nicoud offers an interdisciplinary account of the topos of the world upside down in early modern France. To call something ‘topsy-turvy’ in the sixteenth century is to label it as abnormal. The topos of the world upside down evokes a world in which everything is inside-out and out of bounds: fish live in trees, children rule over their parents, and rivers flow back to their source. The world upside down proves to be key in understanding how the social, political, and religious turmoil of sixteenth-century France was represented and conceptualised, and allows us to explore the dark side of the Renaissance by unpacking one of its most prevalent metaphors.
Did you hear the one about the newlywed who rushes off for legal advice before the honeymoon is over? Or the husbands who arrange for an enormous tub in which to cure their sugary wives with a pinch of salt? How about a participatory processional toward marriage so sacrilegious that it puts Chaucer's pilgrimage to shame? And who could have imagined a medieval series of plays devoted to spouse-swapping? Jody Enders has heard and seen all this and more, and shares it in her second volume of performance-friendly translations of medieval French farces. Carefully culled from more than two hundred extant farces, and crafted with a wit and contemporary sensibility that make them playable half a millennium later, these dozen bawdy plays take on the hilariously depressing and depressingly hilarious state of holy wedlock. In fifteenth- and sixteenth-century comedy, love and marriage do not exactly go together like a horse and carriage. What with all the arranged matches of child brides to doddering geezers, the frustration, fear, anxiety, jealousy, disappointment, and despair are matched only by the eagerness with which everybody sings, dances, and cavorts in the pursuit of deception, trickery, and adultery. Easily recognizable stock characters come vividly to life, struggling to negotiate the limits of power, class, and gender, each embodying the distinctive blend of wit, social critique, and breathless boisterousness that is farce. Whether the antics play out on the fifteenth-century stage or the twenty-first-century screen, Enders notes, comedy revels in shining its brightest spotlight on the social and legal questions of what makes a family. Her volume defines and redefines love and marriage with a message that no passage of time can tear asunder: social change finds its start where comedy itself begins—at home.