The ancient relationship between comedy and politics

Our brave comedians spend much of their time fearlessly attacking politicians, to little or no effect. So did the comic playwright Aristophanes (5th century bc), but he also attacked his audience too if, when meeting in assembly as the dêmos (cf. dêmo-kratia, ‘people-power’), they were in his view too easily persuaded by politicians he hated, such as Cleon, to make bad decisions.

In one comedy (424 bc), Aristophanes imagined the Athenian state as a household, headed up by Dêmos (‘The People’). Dêmos is served by two slaves (= politicians), who are fed up that a foulmouthed new slave Paphlagon (a thinly disguised Cleon) has taken total control of their master.

But they find an oracle saying that Paphlagon will be displaced by a tripe-seller, i.e. someone who will outdo Paphlagon in the revolting behaviour that Dêmos seems to appreciate. So they find one, telling him he will become great. ‘T-S: But I don’t deserve to be great. Slave: What do you mean, not deserving to be great? Not got any secret virtues on your conscience, have you? I mean, you’re not of good birth, are you? T-S: Blimey, no! Scum of the earth, me. Slave: Best thing that can happen to anyone who wants a future in politics. T-S: But ’ang on. I ’ardly bin to school. I got no learning. I can only just abaht read and write. Slave: Shame – much better if you couldn’t at all. Look, you don’t think politics is for the educated or anyone of good character, do you? No, it’s for illiterate oafs like you!’

Dêmos, setting up a contest between Paphlagon and tripe-seller, revels in their obscene, grotesque and fawning exchanges (‘O Dêmos, when you blow your nose, please wipe your fingers on my head’ ‘No, on mine’).