Homeric laughter
Homeric Laughter is a reference to the humorous elements found in ancient Greek literature, particularly in the works of Homer. The term is derived from the name of the epic poet, renowned for his works such as the Iliad and the Odyssey. This concept explores the use of comedic aspects in these classical works and how they add complexity and depth to their narratives. It forms a significant part of the analysis of these famous texts, offering insights into the nature of humor and its role within ancient Greek culture. This laughter is characterized by its absurdity and serves as a commentary on the human condition. It explores the paradoxical nature of life, highlighting the discrepancies between human expectations and reality. Etymology 
Homeric laughter is inextinguishable or irrepressible mirth. The term is derived from the  which Homer uses
 once in the Iliad (1.599) and once in the Odyssey (8.326) for what the other Olympic gods engage in with Hephaestus, when he is limping around serving them nectar and when he has caught his wife Aphrodite in bed with Ares;
 once more in the Odyssey (20.346), for an incapacitating hysteria induced in Penelope's suitors by Athena. The expression came into English from German . Historical context 
In the ancient Greek tradition, laughter played a significant role in various aspects of life, from the lives of infants to the existence of the Olympian gods. The gods were often depicted as laughing or smiling in Greek literature. These representations of divine laughter raise questions about the nature of the gods and their relationship to humans. Halliwell suggests that divine laughter can be seen as both a way for the gods to express their superiority over mortals and as a way to subject the gods to human modes of understanding. This ambiguity adds to the complexity of understanding the role of divine laughter in Greek culture. The ancient Greek oral tradition, which forms the background for Homeric laughter, is rooted in the art of epic storytelling. This tradition consisted of bards reciting and performing epic poems such as the Iliad and the Odyssey, which were passed down through generations. The bards would entertain audiences by using various techniques, including humor and laughter, to engage their listeners and create a bond between the poet and the audience. This laughter played a crucial role in the oral tradition, as it served to enhance the entertainment value of the stories and to provide a means to address complex themes and ideas in a more accessible manner. This Homeric laughter is often seen as a response to the incongruities and ironies found within Homer's narratives, where gods and mortals interact, and the human condition is constantly tested. Homer's works 
According to Halliwell, in Homer's works, there are more than twenty mentions of divine laughter or smiles, with additional references found in the Homeric Hymns and Hesiod. Iliad 

There are different instances in the epic where laughter occurs, such as the Olympian squabble, Thersites' intervention, Hera's seduction of Zeus, and the battle of the gods. Despite being predominantly known for its tragic and serious themes, the Iliad also contains instances of comedy and laughter. In Iliad 1, Thetis persuades Zeus to aid Achilles, leading to a conflict with Hera and unrest among the gods. Hephaestos steps in diplomatically, reminding Hera of a previous encounter with Zeus and advising her to yield. Hera accepts a goblet from her son, and Hephaestos starts the celebrations. The divine immortals burst into laughter as they watch him bustling around the palace, finding humor in Hephaestos' comical role at divine banquets, enhanced by his limp. Within the theomachy of the Iliad, which unfolds in Book 21, while the gods engage in a tumultuous clash filled with tremendous noise and intensity, Zeus, seated atop Olympus, is observed with a sense of inner delight, as he is depicted quietly rejoicing at the spectacle. The laughter of Zeus in this context is notably internalized, carrying both metaphorical and symbolic significance. Another instance in Book 21, Artemis, the goddess of the hunt, seeks solace from her father Zeus after being beaten by Hera. Artemis sits on her father's knees, weeping, and Zeus, audibly laughing with pleasure, asks her which of the gods has caused her harm. The laughter here is described as a response to Artemis's tearful state and may suggest a certain amusement or lightheartedness on Zeus's part. Whether the laughter is meant to be interpreted as genuine amusement or as a way to comfort Artemis is open to interpretation. The episode raises questions about divine laughter and its connection to the gods' perspective on the world and their relationship with mortals. Hymn to Hermes 
In the Homeric Hymn to Hermes, there's a unique story of a baby god's clever journey to join the Olympian community. In the hymn, unexpected events provoke laughter from Hermes, Apollo, and Zeus. Analysis 

Plato's assertion is that we should be cautious about accepting the portrayal of honorable individuals succumbing to laughter, and we should be even more vigilant when it comes to depicting the gods in such a manner. Nonetheless, Zoïlus disputes these lines, arguing that it is inappropriate for deities to engage in licentious laughter over such matters. Thomas Hobbes' concept of "sudden glory" involves seeing a deformity in another, feeling superior, or overcoming personal vulnerability. It influences John Dryden's portrayal of Hephaestos where the god is a clown, making other gods laugh due to his infirmity. According to Robert Bell, Homer's Hephaestos is more nuanced, not seen as comical but resilient. This differs from Dryden's view. Overall, Bell suggests humor in Homer mixes the sublime and ridiculous, with gods finding amusement in their superiority over mortals. However, humor in the Iliad is tied to the heroic and tragic elements, making it complex. According to 19th century scholar W. Irving Hunt, there is a limited amount of humor in Homer's works, much like in John Milton's writings, due to the epic's serious nature. Instead, irony and sarcasm prevail over light-hearted humor. Irony and sarcasm serve purposes such as mockery, celebrating victory, or motivating friends. Comical passages in Homer's epics, particularly those involving the gods, evolved from being seen as ridiculous and funny to being interpreted philosophically over the centuries. According to Christophe Bungard, the laughter in the Hymn to Hermes acknowledges divisions in Zeus's cosmos. This laughter plays a central role in transforming foes into friends. References

Homer
Greek mythology