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AUTHOR: PRESTON, KEITH TITLE: STUDIES IN THE DICTION OF SERMO AMATORIUS PLACE: [CHICAGO] DA TE : 1916 COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT Master Negative # ».i BIBLIOGRAPHIC MICROFORM TARGET Original Material as Filmed - Existing Bibliographic Record iJKG/Plv'Qi) books I-UL/BIB NYCU92-Bini44 K'ecui d .1 of - Reco( d added today CC:V66^ (a. I ratii CI-': ) lu I 'C : s m\): O'lO J 00 1 2A::) iO DCf IN I in Yl'ra C3C:? UPCiY Nl I-':? SI MOD Ci'i :V FI!N: SNk: MS •* * '' F i C : ? • 7 F3I:? Acquisitions £t : AlC: CON:V?? ILC:???? tML: NYCG-PT AD:02-i2-9/ UD: 02-12-92 IJ : ? GEN: BSF 300 I. : eiiq FT): 1716/ OR: |M)L: DM: HH' COL NilCU:NNC IM es toil , Kp i tii . Studios in L;;e Diotir.n of the oermo Amatoriu or III I . { t*f! di s^rr tat i on . - . toDy Keith i'reston, I Chica-^o I , ; Do Drivatr edition Distributed by The University of Cliicaqo I. ibf ar 1 es,rC.l9ir. in Roman Comedy r hi. mi cr~ of » , / ! ) . r, ! 1.1 Restrictions on Use: TECHNICAL MICROFORM DATA FILM S\ZE:___J2£?S^ REDUCTION RATIO: IMAGE PLACEMENT: lA C^^ IB IID DATE FILMED: ^JJll^J^^ INITI ALS_____Z2:>2__ FILMED BY: RESEARCH PUBLICATIONS, INC VVOODBRIDGE. CT ' // y D Association for Information and Image Management 1100 Wayne Avenue. Suite 1100 Silver Spring, Maryland 20910 301/587-8202 /, Centimeter 1 2 3 ii444l¥Pl' Inches 4 5 iiiiliiiiliiiilii T IIIIIIIIIIH 7 8 liiiiliiiiliiiili I T rTT 1.0 I.I 1.25 10 11 12 iiliiiiliiiili m 2.8 2.5 s. 3.2 2.2 3.6 If m 2.0 1.8 1.4 1.6 13 IT I 14 15 mm LUliUi MnNUFfiCTURED TO RUM STflNDnRDS BY fiPPLIED IMAGE* INC. *^8^sB^ JV jrijr HttturrBity nf QHjiragn Studies in the Diction of the Sermo Amatorius in Roman Comedy A DISSERTATION Sl'BMITTED TO TIIK FACULTY OF THE GRADUATE SCHOOL OF ARTS AND LITERATURE IN CANDIDACY FOR THE DECREE OF J)OCTOR OF PHILOSOPHY (DKPARTMK.VT <»F LATIN) BY KEITH PRES ION A Private Edition Distributed by The University of Chicago Libraries 1916 ■-Tt' .»»U<«'.V«» (Etit 3lttit!^r0ttg nf ffltftragii Studies in the Diction of the Sermo Amatorius in Roman Comedy A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF ARTS AND LITERATURE IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY (department or latin) BY KEITH PRESTON A Private Edition Distributed by The University of Chicago Libraries 1916 GEORGE BANTA PUBLISHING COMPANY MENASHA, WISCONSIN 1016 PREFACE These studies in the Sermo Amatorius of Roman Comedy were under- taken at the suggestion of Professor Henry W. Prescott, of the Univer- sity of Chicago. I am indebted to him for constant aid and criticism at all stages of my work. INTRODUCTION The sermo amatorius of Roman Comedy has been by no means neglected by modern scholars, though it has been studied chiefly for what it might contribute to the history of Elegy. Scholars have en- deavored to settle the important question as to whether Roman Elegy was an original type by comparing parallels, largely erotic, drawn from the comic fragments, Menander, the Palatine Anthology, Lucian, Alciphron, Philostratus, Aristaenetus, and the Scriptores Erotici on the one side, and Roman Comedy and Elegy on the other. It is perhaps open to question whether the main point at issue has been settled deci- sively, but these studies have at least resulted in clearly demonstrating the Greek sources for most of the erotic material in Plautus, Terence, and the elegiac poets. Most of the more important parallels have been noted, and literary relationships at least partially established. In my detailed study of erotic diction in Roman Comedy I have, of course, been greatly indebted to previous studies of the sort mentioned above. Among these, Leo, in his many contributions to this subject, has been most suggestive. In addition to the sections in his Plautinische Forschungen to which I have so frequently referred, I have found his review of Rothstein's Propertius (Gott. G. A., 1898, p. 746) full of hints. The dissertations of Volkmar Hoelzer^ and Maximilian Heine- mann^ have been particularly helpful. In the introductory chapters of his erotic lexicon to Ovid, TibuUus, and Propertius, Rene Pichon has drawn some interesting comparisons between the Greek erotic vocabulary, and the erotic diction of Roman Elegy and Comedy. There seemed to be room for a closer study of the erotic portions of Roman Comedy, such study to be devoted primarily to diction. The existence of a Greek background for Comedy may be taken as proved. My main idea has been to see how far this background might contribute to the closer interpretation of words and phrases in the erotic vocabulary of Plautus and Terence. My first task was to collect the Greek erotic vocabulary from sources already indicated, and deter- mine, so far as possible, what words were technical; I have not confined my Greek parallels entirely to those authors that could be placed in an immediate relation to Comedy, though it has been my aim to do so *De Poesi Amatoria a Comicis Atticis exculta ab elegiacis imitatione expressa, Marburg, 1899. ^Epistulae Amatoriae quomodo cohaereant cum Elegiis Alexandrinis, Strassburg, 1910, Vol. XIV, Fasc. 3 of Dissertationes Philologicae Argentora tenses. 2 STUDIES IN THE DICTION OF THE to a large extent. The word for word comparison that I have made of the Greek and Latin sermo should require no defense m prmcple, and I have endeavored to use all due caution in its application. In leral, I have contented myself with placing side by side what seemed To be similar or equivalent expressions in the Greek or Latin sermo, and have allowed the results to speak for themselves. In some cases it may be stated with a fair degree of certainty that a given word or phrase came directly from a Greek original; for a case of this sort cf pernoctare (.a.^.x^r^^) p. 46. More often the Greek may on y be said to contribute something in atmosphere or direct interp etat on for example, cf. Leo (Gott. G. A., 1898, p. 740) on Propertius U.33 m me nostra Venus nodes exercet amaras; Leo compares Anstoph. Lysis 764 and context: i.p-,a\i^s yd ol&' on &yova. vUra, The fact that a word is technical in Latin may often be missed without the evidence of the Greek. -.u r- .u, ^^ In determining Latin usage, I have not stopped with Comedy or Elegy, but have included prose writers, notably Petromus, and other poets as late as Martial. Many words have been discussed solely from the Latin side, where the Greek did not seem to offer significant com- ^™he effort to group my material I have adopted certam classifica- tions, which have proved convenient, if not convincmgly vahd. Part I is devoted to the abstract nouns which figure in the sermo and is largely an interpretation of Mercator 18 sqq. The sections that follow are devoted to different aspects of what I have termed the sermo meretricms. I should perhaps say a word as to omissions and inclusions. In niy treatment of particular rubrics I have not hesitated to refer to the Latin Thesaurus, Pichon, or other compilations, for supplementary material, where the word under consideration was there adequately treated I have omitted altogether many words that had no special interest, or were sufficiently treated in existing lexica or special com- mentaries. Unfortunately I have not been able to consult all that has been written on the sermo amatorius. Among the things that I have been unable to consult are several erotic dictionaries, known to me only by title.^ From the comment of others who had these works at their disposal I have not been led to believe that my loss was serious. >I have consulted the Glossarium Eroticum Linguae Latinae of P. Pierrugues, Berlin, 1908 (2nd edition). SERMO AMATORIUS IN ROMAN COMEDY In the body of words composing what we may call the sermo ama- torius of Roman Comedy, no other group is more interesting than those abstract nouns that have to do with the emotions. The querulous and introspective lover of Comedy has a particular fondness for analyzing his condition, and employs, to this end, a curious diversity of terms. The same situation and the same passion may involve error, aegritudo, cupiditas, terror, etc. The extreme example of such combinations is the catalogue of vitia that occurs in the Mercator 18 sqq. In this passage the reader is at once impressed by the variety of terms, the apparent remoteness of their application to the passion of love, and the resulting difficulty of exact interpretation. A failure to solve this diffi- culty, perhaps, in some measure accounts for Leo's contention that the list is, in the main, a mere farrago (cf. Leo crit. note ad 1). The passage has been discussed, with particular attention to the grouping of terms, by Prescott (Classical Philology IV. 1 1 sq). In this discussion a very sugges- tive comparison is drawn between the Mercator passage and Cicero Tusc. 4.80, where many of the same terms are used in a philosophical context. A certain similarity, in point of diction, is evident, and this resemblance need not be thought of as entirely accidental. The close and somewhat artificial analysis of love that we find in Plautus, and, to some extent, in Terence also, is singular in a Roman comic poet; moreover, not a few of the words employed suggest the vocabulary of philosophy. The same words represent, in Cicero, definite equivalents from the Greek philosophical vocabulary, but so direct a comparison is not possible for Comedy. It does seem likely, on the internal evi- dence afforded by such resemblances in diction, that Plautus, in the Mercator catalogue, was rendering, with more or less fidelity, his Greek original. We may not assume that the list of vitia, as found in this original, was lifted bodily from philosophical sources. Such lists are, it is true, of frequent occurrence in the philosophers, but the listing of virtues and vices of typical persons is also characteristic of Comedy (cf. Leo Plant. Forsch.2, p. 131). It ought to be added that several of the abstracts in this particular list have no exact equivalents in the philosophical categories. To admit these facts is not to destroy the value of the philosophical material. After all necessary exceptions have been made, there remain a number of words that compare very 4 STUDIES IN THE DICTION OF THE neatly with stock terms in the Stoic categories; in most cases, also, such a comparison gives to the Latin word a distinctness of meanmg that was of ten lacking before. The Greek poets of the New Comedy were thoroughly familiar with Hellenistic philosophy^ and lampooned it with the more success because of this fammarity. Philemon, the author of the "Em^opo,, which served as a model for Plautus' Mercator, was a conspicuous example of this tendency. His *cX6<.o*oc was directed against the philosophers, and a fragment, 85 K., contains a slighting allusion to the .frtXoao^ia Kat.r,^cX- etc Other fragments of Philemon, however show a phjlo ophizmg tendency on the part of the poet himself, cf. Philemon 92K. 1-4, 88K^ Whatever the real attitude of these poets toward Stoic tenets, it would be strange if their diction were not at times affected by the familiar jargon, even consciously, perhaps, ih passages of a mock serious character, like the Mercator catalogue.^ Hence the philosophical material may be ^^pld to have a dltinct value, in such places, to interpret shades o meaning and explain juxtapositions. Th^ fges that follow will be chiefly concerned with the interpretation of Mercator 18-31. Nam amorem haec cuncta vitia sectari solent: Cura aegritudo nimiaque elegantia— Haec non modo ilium qui amat, sed quemque attigit ^U Magno atque solido multat infortunio: Nee pol profecto quisquam sine grandi malo, Prae quam res patitur studuit elegantiae— Sed amori accedunt etiam haec quae dixi minus: Insomnia, aerumna, error, (et) terror et fuga, Ineptia stultitiaque adeo et temeritas(t), Incogitantia, excors immodestia, Petulantia et cupiditas, malivolentia: «Inhaeret etiam aviditas, desidia, iniuria, •For fragments alluding to the Stoics cf. Susemihl Gesch. d gr. Lit. d. a- Z- P- 249". 10; loteTarticularly Theognetus ap. Athen. III. 104 b (Leo Plaut. Forsch. p. 130)^ '.Leo has noted certain S.ic eCoes in Co-^^r Ha^t. ^^^^^^^ Sittitt:ifn:::^e.rapit. La.b."Slo.u..tH^^^^^^ aegritudinem, atque adeo omnem ammi morbum ex stultitia, stuiiaq y nasci f> «29— inertia L: ineret et iam . . . . residia. SERMO AMATORIUS IN ROMAN COMEDY Inopia, contumelia et dispendium, Multiloquium, parumloquium: That the Mercator catalogue is at least not out of keeping with the manner of Philemon can best be attested by one of the fragments already referred to, 92K. det t6 T\ovTelv (ri;/z0opds TroXXds exet (t>d6vov r' kir-qpeiav re /cat yilaos to\v TrpdyfjLaTCL re iroXXa kclpox^W^i-s fJivplas TTpdJets re TroXXds crvWoyas re tov (3iov. kt\. Aside from the listing tendency, and the introduction of certain abstract nouns that appear in the Stoic categories (o^ov/jLevos rj kirLdv/jLcbv a/jLapraveL but a neutral expression such as (TvfjLopai, for example, is more likely in Mercator 18 and Eunuch. 59. Comparisons are much more suggestive in connection with the particular vitia that follow; for convenience, I shall examine these in approximately the order of occurrence. Aegritudo (Mercator 19) is used in Cicero to render the Stoic Xvirrj Cic. fin. III. 35 ( = V. Arnim III. 381) omnes eae (perturbationes) sunt 'Cf. Cicero Tusc. IV.30 (V. Arnim Frag. Stoic. III.425) vitia enim adfectiones sunt manentes, perturbationes autem moventes. Also Tusc. IV. 10. (V. Arnim 424) ex per- turbationibus autem primum morbi conficiuntur quae vocant illi poarjfxaTa eaque quae sunt eis morbis contraria, quae habent ad res certas vitiosam offensionem atque fastidium, deinde aegrotationes, quae appellantur a Stoicis dppojaTTjfxaTa. STUDIES IN THE DICTION OF THE SERMO AMATORIUS IN ROMAN COMEDY genere quattuor aegritudo, formido, libido, quamque Stoici v^ovrjv appellant; cf. also Melcher Chrysippus' Lehre von den Affekten p. 23 sq. This fourfold division of the emo- tions is Stoic, cf. Zeno ap. Diog. Laer. VII.llO ( = V. Arnim 1.211) (f,rjf^^p Zr}V(A)V kv rw irepl TraBuiV dvai yevrj rkTTapa, Xvirrjv, ^b^ov, kiTLdvulav, ijdovrjv, Aristo=V. Arnim 1.370 (Clemens Alex. Stromat. 11.20 p. 195 Sylb., Vol. I.p. 486 Pott.) 6d€P, cbs 'eXeyev 'AplcTo^u, irpos 6\ov TO rerpiixophov, i)hovi)v \vTTr)v 60ov kmdvfjiiav kt\. For Chrysippus mater- ial cf. V. Arnim III.377-420. The general terms aegritudo (Kvirv) formido {6M are used to include a variety of emotions which are further listed and defined^ in a somewhat arbitrary manner.^ This Stoic tendency to subdivide and classify and collect more or less related terms in lists and catalogues may partly account for a like tendency m Comedy. Aegritudo in Cicero is not ordinarily coupled with words which it properly includes. It may be used in the generalizing plural to indicate the several varieties of aegritudo: Tusc. 1.80 aegritudines irae libidines. The antithesis between aegritudo (XiVr?) and gaudium, laetitia {rjdovv) is sharply drawn fin. 1.57 tum fit ut aegritudo sequatur si ilia mala sint, laetitia si bona, fin. 1.56 non placet detracta voluptate aegritudinem statim consequi. The word aegritudo was particularly well adapted to rendering the Stoic Uttv, as involving the idea of disease, and as applicable both to mind and body. The comparison between diseases of the mind and body was emphasized by Chrysippus^« : Cicero Tusc. IV. 10.23 (V. Arnim III.424). The glosses also emphasize this same idea, cf. Corpus Gloss. 11.245. 58, 11.247.29, II.377.3, III.600.42. The word was used in medicine as a term for insanity: Plin. N. H. 7.171 iam signa letalia: in furoris morbo risum, sapientiae vero aegritudine fimbriarum curam, etc. Aegri- tudo in the mind corresponds to aegrotatio in the body: Cicero Tusc. III.23 doloris origo explicanda est, id est causa efficiens 8V. Arnim 111.415 ( = Cicero Tusc. IV.17.18) angor aegritudo premens aerumna aegritudo laboriosa, etc., V. Arnim III.413 (Stobaeus eel. 11.92), V. Arnim III.412 (Diog. Laer. VII.110.111). These lists compared, and common elements noted Zeller, Die Philosophic der Griechen in ihres geschichtlichen Entwicklung 1865 (2nd ed.) III.p. 213, n. 3. Cf. also Melcher o. c. pp. 23-27, V. Arnim 111.394-420. »Zeller o. c. Ill p. 213. Die vier Hauptklassen der AfTekte vvurden dann weiter in zahlreiche Unterarten getheilt bei deren Aufziihlung sich aber unser Philosophen mehr von dem Sprachgebrauch als von psychologischen Erwagungen leiten lassen. "Cf. also Pohlenz "Das Dritte und Vierte Buch der Tusculanen" Hermes 41, p. 336. Melcher o. c. p. 18. In general also Von Arnim III.42 1.430. aegritudinem in animo tamquam aegrotationem in corpore. The same reason apparently dictates the preference for aegritudo in Comedy, where the conception of love as a disease^^ is exceedingly common and seems to go beyond mere metaphor. The lover's mind is ailing: Ter. And. 559 animus aegrotus, ibid. 309. The loved one is the only physician: Cist. 74 si medicus veniat qui huic morbo facere medicinam^^ potest. As used in Comedy, aegritudo, the general term, includes a variety of painful emotions which range from grief or vexation to anxiety or painful anticipation. For the former meaning cf. Adelphoe 312 ut ego hanc iram . . evomam omnem, dum aegritudo haec est recens; Cure. 223-5 si recte facias, Phaedrome, auscultes mihi atque istam exturbes ex animo aegritudinem. paves, parasitus quia non rediit; here for aegritudo one might substitute cura {4>povtIs), properly a subhead of aegritudo (for the various subheads of aegritudo [XuTrry] cf. particularly Von Arnim III.414, 415). But nice philosophical distinctions^^ are naturally not observed in Comedy. Thus aegritudo is occasionally coupled with what are properly subheads under the main term: cf. Thesaurus Linguae Latinae, 1.952.60 sq., Lodge, s. v. So with maeror Stich. 215, cura Merc. 19 cura aegritudo. Such synonyms as dolor miseria, etc., fre- quently replace the main term. Similarly, in Greek poetry, there is no perceptible difference in value between \vTrr] Diphilus 88K., Eur. Orest. 398, and a\7os A. P. V.289, 297 and bbw-q A. P. V.106, XII.49. But the generalizing plural serves as an occasional reminder that aegritudo is the general and all inclusive word: cf. Ter. Haut. 539, Plaut. Stich. 526. The contrast between voluptas, gaudium (rjdovrj) and aegritudo (Xi'Trry) so much emphasized by the Stoics, and in Cicero, is reproduced in Comedy. Each state is thought of as excluding the other; they may not, therefore, be combined in a person at any single time: Merc. 359 ubi voluptatem aegritudo vincat, quid ibi inest amoeni, Ter. Eunuchus 552 ne hoc gaudium contaminet vita aegritudine aliqua, Haut. 679-80 "Aegritudo is used of other emotional weaknesses than love. Trin. 1091 adimit animam mihi aegritudo, Men. prol. 35 eaque is aegritudine paucis diebus post Tarenti emortuost, Merc. 140, Phorm. 750, Cist. 60. ^^Cf. A. P. V. 116 ol8a Sida^aL 4>apnaKov c5 Trautrets rrjv Suaepcora vbaov^ A. P. V. 130 XvTTTjs dpixaKov. "Cf. Cicero Tusc. III. 83 sed ratio una omnium est aegritudinum plura nomina. Nam et invidere aegritudinis est et aemulare et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, soUicitari, dolere, in molestia esse, adflictari, desperare, 84 haec omnia definiunt Stoici eaque verba quae dixi, singularum rerum sunt, non, ut videntur, easdem res significant, sed aliquid differunt. 8 STUDIES IN THE DICTION OF THE res nulla mihi posthac tanta quae mi aegritudinem adferat: tanta haec laetitia obortast, And. 961, Haut. 506. Aegritudo and its various subheads have a particular affinity for cura: Merc. 162 cruciatum curam, ibid. 19 cura aegritudo, ibid. 870 cura, miseria, aegritudo, Pseud. 21 miseria et cura. The distinction between the two words is fairly well brought out: True. 455 quantast cura in animo quantum corde capio dolorem. Ciceronian usage cor- responds (cf. T. L. L. s. v.). In Tusc. IV. 18 soUicitudo ( = cura) is defined as aegritudo cum cogitatione. Cicero combines cura with dolor (5 times), angor (2), molestia (1), and with soUicitudo (3), as in Ter. Phorm. 441. The Greek equivalent, <}>povTisy of cura, soUicitudo be- longed to the Stoic categories, and was there regarded as a variety of Xvirrj: cf. Andronicus irepl iradibv 2 (p. 12 Kreuttner) (V. Arnim III.414) (fypovrU Se XoyLCfjids \vTovfxevov. ^povrU and jjikpLfiva are frequently com- bined with XviraL'yCi. Diph. fr. 88K. XuTras iieplfxvas apwayds, Antipho Tetr. I. 2.2 XuTras /cat povTl8as irpoa^e^XriKev; cf. Isocr. 408 E, and again ApoUod. 3 K. rots jjLepLjjLvccaLV re Kal XvirovfxkvoLs. The painful character of (ppovrls is emphasized also in Aesch. Pers. 161 Kal ne Kapdiav afivaaei (fypovrlSf A. P. V.5 xaX€7rat relpovffL jiepLnvai. Compare such phrases as curae ex- animales (Rudens 221), though this is not the erotic cura. Somewhat similar to the conception of love as a disease (aegritudo) of the mind is the idea that love is an aberration (insania). According to Stoic ideas, the emotions were of necessity irrational; the sapiens was necessarUy free from all harmful emotions, and all men but the sapiens were mad: Diog. Laer. VIII. 124 (V. Arnim 664) iravTas re tovs- a4>povas jjialveadaL' oh yap elvaL poviiJLOvs, aWa Kara Trjv tariv rfi acfypoavvji fiaviav iravTa TpaTTeiv; cf. also V. Arnim 657-676. The Stoic categories include under eindvfxla (V. Arnim 111.394= Stobae. eel. 11.90. 7 W.) epcores (T(f>o8poly ttoSol, tiiepoL. In epcores (T6Pos in the Stoic categories is metus, formido: Cicero Tusc. IV. 7. 14 (V. Arnim 111.393). Among the varieties of metus Cicero lists terror, defining it, Tusc. IV. 19 (V. Arnim III.410) as metum concutientem, ex quo fit ut pudorem rubor, terrorem pallor et tremor et dentium crepitus consequatur. This is not a translation of any existing Stoic definition, but the phenomena listed suggest an identification with e/c7rXr?Jt$ defined Diog. Laer. VII. 112 (V. Arnim III.407) as 06i3os k (jyavTaalas davvrjeovs irpdyiiaTos; cf. also V. Arnim III.408, 409.^^ "E/c7rXr;^s occurs elsewhere in erotic contexts: cf. Ach. Tat. 1.4 irdvTa 8e p! dxov opLOveiraLVoSj cK7rXr;^ts, Tp6p,0Sj al86)s. The general term 4>6Pos is not unknown in such connections: Aristaen. II. 5 deo^poma tov koKov al8ovnaL, 0o/3oO/xat, u<^' ri8ovris Tn^euo-rtw.^^ An erotic idea in (po^os is justified also by certain combinations in Plato: cf . PhUebus 50 B opyrjv ix-qv /cat irodov /cat dp7]vov /cat b^ov Kal epwra, Rep. 579 B iroWcov Kal 7ravTo8aTrchv 6Pojv Kal epu}TO)V jieaTOS, PhU. 50 C TTjv y' €v Tols 60oLs Kal epoj(TL KpdaLv. Outside of the Mercator catalogue, where terror is grouped with other terms that have technical force, the words for fear do not seem to be technical in Roman Comedy, although they are frequently found in erotic passages: cf. Miles 1233, "This idea was a commonplace in later Greek poetry : A. P. V.267 ov ^iXects . . . . . ircos 561/0X01 yap ypvxn ipo}fiavteLv bpOa Xoyt^ofikvrj. A. P. XII. 117 ri 6' 2pcoTi XoyLfffxds. Cf. Ter. Eimuchus 61 sq. incerta haec (amoris) si tu postules ratione certa facere, nihilo plus agas, quam si des operam ut cum ratione insanias, Men. 59K. v6v to which Ribbeck compares Afranius 348 amentes, quibus animi non sunt integri, surde audiunt. Cf. also A. P. V.89, V.132, V.272 {\va(TCioiv), V.47, 220, 225, 267. The ipojTOfiavia of Greek epigram is of course the furor of Latin elegy. Pichon p. 157. i^Cf. Tischer-Sorof on Cicero Tusc. IV. 19, where this identification is made, with a reference to the Diogenes passage, and also to Stob. eel. II. 7. Cf. also Melcher o. c. p. 25. "Cf. Nemesius de nat. hom. 19-21 (V. Arnim III.416) Ataipetrat 5^ Kal 6^os els H, €« oKPov, €is al8o}, eis ai(TXVvr}v, els KaTdirXrj^iv, els dyupLav, els UttXtj^lv al8us 8k 6^os €7ri Trpoa8oKiq. ypbyov. 10 STUDIES IN THE DICTION OF THE 1272, 996a; in such cases various specific causes for fear are mentioned, and metus, timor, etc., have no consistent technical meaning in them- selves. In Mercator 25 we find the grouping error terror fuga. As Prescott suggests, error and terror fall naturally together as similar perturba- tiones. The same combination occurs (though not in an erotic context), Rudens 215 algor error pavor me omnia tenent, and in Ovid Amor. 1.10.9. We may point also to the use of wXavrj: Plato Phaed. 81 A TrXdi^rys /tat avoias /cat 6^0i)v /cat aypicov epwrojv /cat T6l3u}v /cat epojTcov was the significant one; 7rXdj'77 = error (Corp. Gloss. 11.408. 3S) is not technical, as appears, in the Greek sermo amatorius. As used in Comedy, cf. Merc. 347, Amph. 470, and in Cicero, who reflects the Greek distinctly (cf. Cicero ph. fr. 9.8 error et ignorantia veri, Plato Phaedo 81 A irXavrj /cat avoia) error retains its original idea of uncertainty or confusion. Starting with this idea error becomes technical in the later sermo amatorius, where it seems to be practically a synonym for insania, or furor: cf. Vergil Eel. VIII.41 Ut vidi, ut perii! ut me malus abstulit error (Theocr. Id. 11.82 xws UoVj cos €/jidvr]Vy ws /jl€v Trcpt dvfios ld<}>d'n). The comment of Servius "amor enim errare plerumque compellit" shows a desire to connect this usage with the ordinary idea. Cf. also the Ovidian use of error: Amores 1.2.35 Blanditiae comites tibi erunt Errorque Furorque. Error, as a delusion, may also have been written by Ovid Met. X.342 retinet malus error" amantem ut praesens spectem Cinyram. Cf. also Met. III.431, where the idea of an optical illusion is more prominent.^^ The third member, fuga, of the triad in Mercator 25, is of course natural after terror. It may be explained, as has been done, by reference to the plot of the play: cf. 644 certumst exsulatum hinc ire me, also 652 where the word fuga is used. Flight on the part of the lover, for one reason or another, is a common motif in Comedy: cf. Asin. 591 sq., Haut. 118, Eunuch. 216. Fuga is more probably purely formal in this context "'*Ardor" Ehwald, without comment, and so also most of the older editors. There is some MSS authority for error, however, cf. Jahn 1832 crit. note, Bach 1836, who reads ardor, remarking: "beides (error, ardor) oft verwechselt s. Heins. zu Amor. 1.10.9. Wohl bezeichnet auch error heftige Liebe insofern als Leidenschaft ein Zu- stande des Wahns, der insania, ist Ovid Amor. 1.10.9, Prop. 1.13.28, Verg. Eel. VIII. 41." Magnus (1914) rejects error. "In Ovid error is used occasionally of a moral fault, a sense not found in Plautus, cf. Trabea 6 Rib. ego voluptatem animi nimium summum esse errorem arbitror. SERMO AMATORIUS IN ROMAN COMEDY 11 and practically equivalent to terror, cf. Andronicus irepl ivaBoiv 1 (p. 11 Kreuttner) = V. Arnim 391, 6^os 8i oKoyos t/c/cXtcts fj i\kypvTrvov \vxvov, ibid. V.166 Siypvirvov ttoSov, A. P. V.201 aypvirvco in erotic sense. Compare also Hoelzer o. c, p. 48. This commonplace is reflected in the Latin elegiac poets much more than in Comedy: cf. Pichon s. v. vigilare. Here I wish to turn directly to Mercator 28 sq. and discuss in some detail the grouping in lines 28-30. Before doing so I will quote a passage from Epictetus which shows possible combinations in such lists, and bears a striking resemblance (accidental, of course) to the Ust in question. Epict. 11.16.45 U t^s Siavolas eK^aXe avri Upo- Kpovarov koL lldpcovos \vTr}v, d6vov, emxaLpeKaKlav, 4>L\apyvpiav, p.a\aKlaVy LKpacrlav. Both Xuttt; and a form of 6&o% (cKTrXrjJts) have already been paralleled in our Mercator passage. Petulantia and cupiditas in line 28 may loosely cover Greek kiriev^ila. The bearing of petulantia has been sufficiently indicated by Prescott. Cupiditas seems to be similar to cupido and lubido in Comedy. Lubido, like emdvpila, is distinctly erotic. Cf. Ter. And. 308 quo magis lubido frustra incendatur tua, and Haut. 367 ut illius animum cupidum inopia incenderet, Alciphron 1.35 aireppiTnae Trjv eTTLdvfjLiav, Ach. Tat. 1.5 virkKKavtxa eTnOvpiias, etc. For lubido =€7rt^uMta in Stoic lists, cf. Cicero Tusc. IV.7.14 (V. Amim III.393) lubido opinio venturi boni, Andronicus TTcpt TvaSthv 1 (V. Arnim III.391) kTnSvpla U aXoyos opens' rj 6iu)^is irpocr- boKOipkvov ayadov. Cupiditas is followed in the Mercator list by malevolentia=invidia, according to Prescott; cf. the combination kmdvpilav, tt>dbvov, eTrtxatpcKafciav^i in Epictetus. I hardly see the neces- sity for giving aviditas the same erotic meaning as cupiditas (cf. Pres- cott). It would seem rather to be an equivalent of the L\apyvpla which is so common in Stoic discussions,^^ as, for example, here in Epic- tetus. This is a common meaning for aviditas^^ cf. T. L. L. 11.1422.67, 1423.3, Corpus Gloss. 11.471. 24. The idea fits the context, since in lines 52 sq. we have the father complaining of his son's rapacity, and the combination aviditas desidia (if the text be correct) is an extremely natural one, cf. Epict. L\apyvplav poKaKlav aKpaalav. Rapacity and extravagance are often combined; so we may properly compare Plato Rep. 564 B tcov apycbv re Kal dairavrjpcov avdpCbv ykvos. Desidia is fre- quent in Plautus, always in the sense of a vicious or wasteful idleness. "Cf. V. Arnim 394 (end), 412, 414, 415, 418. Also Tischer-Sorof on Cicero Tusc. IV. 17 *'malevolentia griech. tTnxo.ipeKaKia." 22Cf. Andronicus 7r€pi7ra(9w»' 4 (p. 16 Kreuttner) = V. Amim 397 t\oxPwaria 8t iin- 0vfila [axPWTOs rj] afxerpos xpV^^o.ti^^. ^ 23Festus defines aviditas as cupiditas (p. 14.9), but aviditas = cupiditas is rare. Cf. however, PUny N. H. 20.277, 23.144 (T. L. L. 11.1423. 24-27). 13 'Ap7ta, paXaKLa, rpvcfyrj, paaTojvrj, padvpla, awovla, are similarly used in Greek; of these, the first three are more frequent in erotic connections. In addition to the passages cited by Prescott for apyia versus 'ipcos (Eur. frag. 324 N. "Epws yap apydv kclttI toIs apyoh €(t>v, Stob. Flor. 64, 29 0e66du)v eU TretOu) avvexv^ Tp6s kpojuevov 6/itXia, for the Stronger Xen. Symp. VIII.22, Mem. III. 11. 14. The glosses give ffwrjdeLa or Wos, not o/iiXta, as equivalent to consuetudo, cf. Corp. Gloss. 11.113. 31, 446.12, III.158.49, 18 STUDIES IN THE DICTION OF THE The commoner relations between the meretrix or the leno and the amator are expressed in terms borrowed from the marriage ceremony. The lover might remove his mistress from the house of the leno to quar- ters provided by himself; he was then said to take or escort, ducere (d7€ti^) and the leno to release, or dismiss, mittere {dTroirenireLv) : Poen. 100 neque duxit umquam neque ille voluit mittere, ibid. 269 duxit domum, cf. adduco Merc. 813 amicam adduxit intro in aedes, cf. eladyoj Aristoph. Eccl. 9S3 dXX' ouxl vwl rds virepe^rjKOurtTeLs eladyofxev. Adduco is used also of the meretrix, who leads a man to her home: True. 114 eumpse ad nos si domi erit, mecum adducam, ibid. 514. Duco'^ in Comedy is used indifferently of marriage or illicit love; ducto, with reference, perhaps, to its proper frequentative force, refers only to the latter, Phorm. 500 ut phaleratis ducas dictis me et meam ductes gratiis, Men- aech. 694, Poen. 272 (ductito), ibid. 868, Merc. 786 obducto (in conspec- tum ducere, Taub.). In general cf. Lodge s. v. duco, adduco, ducto etc., and T. L. L. 1.593, 45-50, 57. Nubo, as used of illicit relations, is cons- cious, and designedly facetious, so may better be mentioned elsewhere in this discussion (cf. p. 42). The commercial side of such transactions is expressed by the verb conducere {fxiadodaeaL) cf. Corp. Gloss. II.372.6, 108.7, Bacch. 1097 memoravit eam sibi hunc annum conductam, Amph. 288, T. L. L. IV. 159. 48-60, Lodge s. v. Latin conduco may translate Xafx^dvo), which is often used instead of the more exact /jLLaOovcdaL, sometimes with the price subjoined. For the latter verb cf . Lucian Dial, meretr. VL4 oi fxiadoviievoiy for the former Luc. Dial, meretr. XI.l eraipav 6e rts irapaXa^chv irevre dpaxiJids TO jjiladiciJia 8ovs, Alexander frag. 3K. els avpibv /xe btl \a0elv 276.43, tdos 11.285. 1, III. 142.4, etc. Consuescere is used regularly in malam partem: Plaut. Asin. 222 (in word play), ibid. 703, Cap. 867, Cist. 87 (cf . Lodge s. v.), Caec. Stat. 149Rib.,Ter.Hec. 555, Phorm. 873, Adelph. 666 (T. L. L. IV.551. 69-75). Consues- cere in these passages is similar to onLXetv { = niyrivaL) Aristaen. II. 7 avTu)p ipojTiKus dtiiXovvTiCP or to avvetvai {(TvyyiyveaOai) for which the regular expression in Latin Comedy is cum aliquo esse True. 362, 688, 706, 936, Most. 392, Merc. 102, Menaech. 188, Amph. 817, Ter. Hec. 156. For awetfat cf. Aristoph. Pax 863, Eccl. 340, 619, avpovala Men. frag. 541K., Aristaen. II.7. ^The idiom scortum ducere becomes as general in meaning as uxorem ducere, i. e., all thought of the actual "taking" or escorting, is lost, and the phrase is often equiva- lent to scortari, Bacch. 1080 duxi habui scortum, Pseud. 258. By an apparent confusion of idioms ducere is used with noctem in the sense of conducere, Poen. 108 ducit noctem; the phrase is so interpreted by the older commentators, and by Lodge (tentatively). This is perhaps supported by Naev. 105 Rib. eius noctem nauco ducere, where the idea of hiring seems predominant in duco; cf. the fact that we have the ablative of price instead of the genitive as in the phrases nauci, flocci ducere (facere). SERMO AMATORIUS IN ROMAN COMEDY 19 ah\vrpl8a. That Xafx^dvc, is not the habere of habui scortum may perhaps be inferred from such a passage as Alexis 213K. dho Xa^ecv MaTet- novs ^o6XoMat.3e Upla^ac occurs Philemon 4K. 8, Eubul 67K. Trp.aaOac 7kpuaros Tijp ijdovijv'' cf. emere Most. 286 nam amator meretricis mores sibi emit auro et purpura, Poen. 274 nebulai cyatho septen. noctes non emam. Vendere is frequent, of both sexes, cf. Miles 312, Cure. 482 The consideration received is the merces; so merces annua Iruc. 31 Bacch 29 Ter. Phorm. 414; according to the charge, a meretrix is pr^tiosa (Bacch. 74), or vilis, cf. scorta diobolaria P^/^^;/ 70, arnica^ . . diobolares Cist. 407 (cf. Varro L. L. VII.64. Fest. 329) Pseud 659 (all modern editors read doliarem; diobolarem, Cameranus), Diobolaria (title of comedy) Fulg. 566-7, cf. Antiph. 300K. rptco/36X^ be ^6pvv. (eJeXa6.6c.), Plato, com. 174K. (1. 17) Ku/56daco rp..^o\ov Epicrates 3K. 1. 22. Corresponding to merces are ^iladc^^xa Luc. Dial, meretr. XI.l, ^jLcadcc^drcov (mercedula) Alciphron 1.36, k^^o\ii Artemid^ I 78 Dio C 79 13. Where a meretrix was retained for an extended period of time, a formal contract was concluded ;-^« such a contract (.tut- ypaii) is burlesqued, Plaut. Asin. 746 sq., where Latin syngraphus is Avarice is the most marked characteristic of the meretrix (cf . Hoelzer p 68 sq ). In addition to the regular merx she is constantly soliating gifts, dona (6s m ^bey^"^^;^ 3'Cf Hec. 69 quam minimo pretio suam voluptatem expleat. For mores_ (Most 2861 c Amohis IK. i, 8' (meretrix) oU,. 3rt v ro« rp6™« o,.n,reo, a^pairos L.1 f.Xtl! d«l. Note Afranius 380 Rib. (morigeratio) but cf. also Leo Plaut. Forsch.^ p. 145 " eiy.^^'^^ rpA.os ist nicht morigeratio. »Cf. Legrand Daos p. 275, Schomann-Lipsius Der att. Process p. 732-733, Beauchet Droit priv6 de la r6publ. ath. IV.p. 42. 20 STUDIES IN THE DICTION OF THE IS technical of the meretrix: True. 616 adventores meos . quorum mihi dona accepta et grata habeo: tuaque ingrata quae abs te accepi of. XaM/3A.co Philostr. Epist. 12.2, and Boissonade n. ad loc. Xafielu accipere et dare nota Latinis in amatoria vocabula aeque ac Graecis xapc^eaea. et Xa^el.: Olearius.'' With xapi^eada^ in this sense com- pare the use ofxdptr« = dona,munera,Alciphr. 1.36, though this may be rather parallel to Latin dona accepta, grata (True. 616 et al.). Aufero IS also used of the meretrix: True. 16 sed relicuom dat operam ne sit relicuom poscendo atque auferendo ut mos est mulierum. For 6^pa aTTocf^epc,, 5i8o:^c, etc., cf. Alciph. 1.6.2 .co/zdfoucrc els avrij, i, ^p6s ddXarrau PeoXaca Kal &\\os ciXXo du^pop airokpu, Aristoph.Thesm. 345 9, 8kpei 0U0rju.^^ This general use of damnum outside the sermo amatorius is exceedingly common in Comedy, m the idioms damnum facere, and damnum dare, in com- bination with malum, and in opposition to lucrum (cf. Lodge L349.C, Otto loc. cit.). The word is very evidently an old Latin word with certain technical (legal) associations. It may occasionally translate ^Vf^ia m Comedy, but in certain cases, even outside the sermo, this is impossible; cf. the pun Men. 267 ne mihi damnum in Epidamno duis The damna of lovers (cf. T. L. L. V.23. 20 sq.) appear to be peculiar Damnum as an epithet for the meretrix (Men. 133) is apparently the Greek ^v^ia; cf. Ter. Eunuch. 79 calamitas nostri fundi, and for the thought, Alciph. III.33 6\ou ae ainocs &ypots Kara.^ovaa. So also Cure. 49 malus clandestinus est amor damnumst merum; cf. Aristoph. Achar. 737 Hs 5' oJJrcos avovs 5s i^.k ku .piano, a.epdu SERMO AMATORIUS IN ROMAN COMEDY 21 to the Latin sermo. Extravagance in a lover is rarely emphasized in the Greek sermo, and, where mentioned, is referred to by some such neutral term as dairduTj (sumptus) or di^dXcojua: cf. Timocles 23K. TrafnroW^ di^aXto-- KCiiu e0' eKOLCTTc^ (coitu), Alciph. 1.18.3 ireiravao els ravra dawavcofievos p.i) ae dvTi rr\s ^aXdrrrys i? 7?) vavaybv dTro(f)r}vr} ypiKdcaaaa Tchv xP^Marcoi', ibid. III. 8 dairavdiTaL ovk oXlya fxar-qv: ibid. III.50, Diph. 32K. edi^ 5' vwep Trjv oixriav dairapccu tvxV, Men. ap. Stob. Flor. XV. 1 tovs top 'ibiov bairavo^VTas d\oyl(TTO)s ^lou. (The last two cases are possibly not in erotic contexts.) So far as we may judge from the existing fragments, Greek Comedy had much less to say on this topic of extravagance than Latin imitations, nor was it regarded as particularly vicious from the moral angle, i. e. dawdvr] did not entail /SXdjSry, at least to any appreciable degree. In riautus and Terence we find a very different situation. Damnum, extended to mean wasteful or ruinous expenditures, is consistently employed instead of the weaker sumptus. More significant still is the fact that in erotic contexts, and sometimes elsewhere, damnum is habitu- ally paired with flagitia, dedecus, and the like: cf. Bacch. 376 tua fiagitia aut damna aut desidiabula, 380-1 tuom patrem meque una amicos, adfines tuos tua infamia fecisti geruliiigulos flagiti, ibid. 1032, Merc. 784, Pseud. 440. All Plautine examples of damnum with flagitium (dedecus) [cf. Lodge 1.349 c] are in erotic contexts, with one exception, Asin. 571 dedecus. Note also Horace Sat. II.2.96, Cicero phil. frag. V.81 quod turpe damnum quod dedecus, quod non avocetur atque eliciatur volup- tate. Interesting in this connection is the gloss damnum = ^Xd^?? (Corp. Gloss. 11.257.51). The wastrel hero of Greek Comedy was something quite foreign to Roman ideas of thrift and economy. The idea suggests itself that in damna (-um) flagitia, etc., in the sermo amatorius of Roman Comedy we have a Roman reaction against the dissoluteness and particularly the extravagance of the Hellenistic Greek. There is involved an idea of the interdependence of property and reputation; as damnum affects res(property) it involves dedecus or flagitium (the reverse process is also recognized). This may perhaps be best illustrated by a few pas- sages: cf. Most. 144 nunc simulr^5 fides et/awa, virtus, decusdeseruerunt, ibid. 227 ut fama est homini, exin solet pecuniam invenire, Phorm. 271 si est, patrue, culpam ut Antipho in se admiserit, ex qua re minus rei foret aut famae temperans, and notably Livy XXXIX.9.6 sq. huic (libertinae) consuetudo iuxta vicinitatem cum Aebutio fuit, minume adulescentis aut rei 2iut famae damnosa; ultro enim amatus adpetitusque erat, et maligne omnia praebentibus suis, meretriculae munificentia 22 STUDIES IN THE DICTION OF THE sustentabatur. In this passage, emphasizing, as it does, the view that the reputation suffers only as the pocketbook, and ignoring altogether what seems to us most ignominious in the situation, we have, it seems to me, an explicit statement of the Roman gospel of thrift, as it appears in the use of res, fama vs. damnum, fiagitium in Comedy. The same idea appears in some other usages in Comedy: cf. the verbs pergraecari (True. 87b, Most. 22 with context, ibid. 64) congraecare (Bacch. 743), graecari (Horace Sat. IL2.11). Nequam= dissolute and frugi = continent (cf. p. 39) show the same development from Roman ideas of thrift as the paramount virtue. The plural damna is more frequent than the singular in erotic contexts: cf . True. 950 stultus atque insanus damnis certant, Bacch. 66 palaestra ubi damnis desudascitur, ibid. 375-6 ut celem patrem, Pistoclere, tua flagitia aut damna aut desidiabula. With the adjective damnigeruli True. 551 mulierei damnigeruli cf. Pseud. 181 amatores munigeruli; the idea in damnigeruH appears to be in effect "bearing the wasteful presents of their master." Cf. also the later use of damna with reference to foolish or extravagant conduct in erotic relations. Martial X.58 sed non solus amat, qui nocte dieque frequentat limina, nee vatem talia damna decent. The adjective damnosus takes its coloring from damnum. In ac- cordance with the legal and common derived meanings of damnum (cf. pp. 20, 21) the adjective is glossed by ewL^rjfjLLos and iroXv^rjfjLLos (Corp. Gloss. 11.37.31; 11.37.19). This covers such cases as Bacch. 117 quid tibi commercist cum dis damnosissumis i. e. qui damna inferunt, Hor. epist. 1.18.21 quem damnosa Venus nudat, Juv. XIV.4 damnosa alea. Cf. also Livy loc. cit. (p. 21) consuetudo . . . . . rei aut famae damnosa. The word is used, of extravagant giving, with the connotations peculiar to damna: Pseud. 415 si de damnosis aut si de amatoribus dictator fiat. True. 82 postquam alium repperit qui plus daret damnosiorem meo exinde immovit loco. A doubtful case is Epid. 319 argentum accipio ab damnoso sene (T. L. L. V.20.82 "qui invitus damnosus est cf. 309", ibid. 22.21 "passivo sensu i. e. qui damnum patitur Epid. 319 [?v. p. 20.82]"; so Lodge). The rarity of this usage suggests that the word is better taken in the sense of foolishly, harmfully wasteful; the old man is none the less wasteful because he does not know that he is wasteful. A natural consequence of the extravagant lover, amator damnosus, is the amator egens (irevris): Asin. 684 da mi istas viginti minas: vides me amantem egere. Cure. 142 qui amat si eget misera adficitur aerumna, SERMO AMATORIUS IN ROMAN COMEDY 23 Pseud 273, Persa 1, Pseud. 695 (egestas)^«. Inopia (argentaria) is a com- mon complaint of lovers: cf. Pseud. 300, Caec. Stat. 199 Rib. (cited p. 14), Asin. 724. Compare in general Callim. Epigr. 46. 5-6 tovto, 5o/ceco, xa X^.u^s ex^t fiovov es rot irovrjp^, T(hyad6v, k/coTrret rav ^tXoTratSa voaov A. P. V.113 'llpaadrjs irUvr^v Scocrupares dXXd irevvs o^v omkr kpas.\ifJi6s ct>apnaKOP olov exei ^^ ovdels oiUv 'exovri c}>'iKos. For c77rd^ts = inopia argentaria cf. Men. mon. 1^)6 epcora Trauet The words so far discussed relate chiefly to the quaestus or epyacna. of the meretrix. It ranked also as an art, rexvy), (Leo Plant. Forsch.^ p. 146, n. 1): Ter. Haut. 226 habet bene et pudice eductam, ignaram artis meretriciae, ibid. 366-7 haec arte tractabat virum, etc., Alexis 98K. K-atms haipas irpc^TOwelpovs rrjs rexvis (with TrpoJTOTretpous, cf. Latin rudis Prop. 1.9.8 and Rothstein note ad loc). Considered in this light the profession of the meretrix is more complex, and the wiles of the courtesan are a favorite subject for literary expansion and development. However, most of the terms used in this connection were doubtless common property before their adoption as literary motifs, and so would belong, in outline, at least, under the head of realistic material. The stock epithet of the meretrix in Comedy is blanda {mdavbs, 67raTco76s). She is constantly represented as wheedling or cajoling (KoXaKeuc) and her wiles or seductions are referred to as blanditiae (KoXaKev^ara): Casina 584 vitium tibi istuc maxumumst: blanda s parum-non matronarum officiumst sed meretricium. Men. 566K. ■^aXeirov ^Po^ iropwnv fiaxr}- irXdova KaKOvpyei, ttUlov oU\ alaxvueraL ovdh, KoXaKeveL ^idWov, Men. Thais frag. 217K. Bpaaelav, acTicTTo.^s,'' True. 86 me extrudat foras, Cist. 530, «Cf . Aristoph. Equites 737-8 (r6 Tap '6holos d roh Traiai Tols kpc^fikvoLS. tovs txev KoKom re Kdyadovs ov TrpocrSex" (admitto), with Neil's note ad loc. «\Vith reference to d7rpo4>aaiaT(^s, the excuses that might be used to put off a lover are illustrated by Miles 250 sq. (although the connection is slightly different) facilest, trecentae possunt causae coUigi ''non domist: abit ambulatum: dormit: ornatur; lavat: prandet: potat: occupatast: operae non est: non potest." On lavat cf. True. 322 piscis ego credo, qui usque dum vivunt lavant, minus diu lavare quam haec lavat Phronesium. Some such connection is possible for the cryptic fragment Antiph. 148K. tpxeTac fjierkflxer' ai5, Trpoaepx^r' a5, ^erepxerai vkh, irapkari ^vnreTac, TpocrepxeTaL, (TM^rat KTepi^eT' U^k^VK kvrpl^eTai XoDrat, aKOTreZrac, arkWerai pvpi^erac KoafxeLr , iL\deT av 5' ^XV ^^ &TrdyxeTaL. 26 STUDIES IN THE DICTION OF THE A. P. V.41 Tts yvfjLPTiv ovTO) ae Kal k^k^a\ev /cat UeLpev, A. P. V.161, Alciph. 1.37 airoKKeiaeiv Kal dioxTaadaL. The doors (fores) of the loved one are frequently apostrophized by the excluded lover, and the serenade addressed to the doors (fores occentare) is a commonplace of Comedy and Elegy: Merc. 408, Persa 569, Cure. 145, quid si adeam ad fores atque occentem pessuli,heuspessuli, vos saluto lubens, etc. Such a song is technically known as irapaKXav cWvpov^^: A. P. V.103 Mexpt t'lvos UpoSIkt} irapaKXavaojjLaL. So also 7rpoag.8€Lv, Aristaen. 11.19 wapiTO) ttolKiv irpoagLdcov; dvpavXoo, properly to wait at the door, is used occasionally for fores occentare: Aristaen. 11.20. For the latter word in the sermo cf. Philostr. Epist. 53.8 eis 8e drjTelav vwijxdr) TLKpav, ^s epya BvpavWiai Kal x^l^^^K-Oi-riai Kal rj irpos ddXiros Kal x^t/x^^i^a avTLTa^LS. The impatient lover would often attack the door with '' torch or crowbar": Persa 569 fores exurent, Turp. 200 Rib., Ter. Adelph. 88 fores ecf regit. Cf. dvpoKoiro) (dvpoKOTrla) Antiph. 239K., Diph. 128K., (Hoelzer p. 64-5, 63). In connection with the excluded lover and the irapaKXavaidvpov should be mentioned another convention of a somewhat similar charac- ter, the pLcopoXoyla (Latin stultiloquentia) ; this expression may be used to denote extravagant or incoherent tirades of lovers, whether they be uttered as soliloquies or to some person. Often they were addressed to the sun, moon, stars, day, night, or air: cf. Merc. 4-5 vi amoris facere qui aut nocti aut dii aut soli aut lunae miserias narrant suas, Persa 49 amoris vitio non meo nunc tibi morologus (stultiloquos) fio, Poen. 435 sq., Cist. 283 sq., 512 sq.'*^ The words so far considered have dealt directly with the art or trade of the courtesan, and their connection with the sermo meretricius has been obvious. There remains a group of words and phrases, drawn from the vocabulary of everyday life, less obviously, perhaps, but no less certainly, a part of the same sermo. I refer particularly to the large **For a general discussion cf . De la Ville de Mirmont " Le irapaKkavaldvpov dans la litt^rature Latine" Philologie et Linguistique, Melanges Havet pp. 57 sq. and Leo Go. Gel. A. 1898 p. 748 "die lebendige Thiir die die Menschen nach Willen einlasst oder ausschliesst ist altgriechische Vorstellung (Solon 4. 28, Aristoph. Ach. 127, Eurip. Androm. 924, Ale. 566); daraus erst erklart sich der Typus des irapaKXavaLdvpov, wie ihn die neue Komodie entwickelt hat (Curculio); in der Ekklesiazusen heisst es noch (961) o-u fxoi KaraSpaiiovaa ri^v dvpav avoL^ovy Cf. also Hoelzer p. 60 sq. *7For Greek references cf. Leo Go. Gel. A. 1898 p. 747, Plaut. Forsch.^ p. 151 n. 1. Of the examples cited in these places note particularly Call. frag. 67, Alciph. 1.8.1 and add A. P. V.166, 191, Men. 739K. Compare also Hoelzer pp. 46-7 (cites Ach. Tat. VI. 18.2). On i^copoXoyia (stultiloquium) and the adj. ficopoXdyos (morologus) cf. Brix-Niemeyer on Miles G. 296. SERMO AMATORIUS IN ROMAN COMEDY 27 number of ordinary verbs and nouns which recur in erotic contexts with specialized meanings; the technical character of many of these words is further emphasized by the fact that they appear repeatedly in stereotyped combinations. Some words of this class, and many of less frequent occurrence, have a picturesqueness, and a colloquial quality, which seem to suggest that they were part of the argot, or slang, of the mere- trix and the amator. Although it is somewhat difficult to differentiate this slang, I will attempt to do so, dealing first with those words and expressions that seem to have been in good and general usage. Such a classification must, in the nature of things, be more or less arbitrary, and the results are, therefore, open to criticism; it should be remembered that my object has been to suggest, as a working basis, what seems to be a valid distinction, without attempting to be dogmatic in its applica- tion. ^^ It is interesting to find that, both in Greek and Latin, those qui amant a lenone" are referred to by a class appellation, and seem almost to be thought of as a sort of Corinthian guild. For example, compare Aristaen. n.lle/3ouX6M77»' rovskpo^TLKovs awavr as dLepo>- r'riaai, Philostr. Epist. XXXVIH.S, with the cruder Latin expressions homines voluptarii Menaech. 259, Rud. 54, and amatores mulierum Menaech. 268; the Greek, as in the example from Aristaenetus, seems to apply to ^^nitiates" i. e. those who were more or less versed in the ars amatoria. Such Latin expressions as those noted above seem closer to the primary significance of epcort/c^s amorous, libidinous: cf. Alciph. I. 29 kpoiTLKosykpkari, baip-ovlo^s. Very commonly used of lovers in Comedy are the adjectives venustus and invenustus, compared ordinarily with Greek kiracjypbhros and ava pbhros. Like Latin venustus, €7ra(/>p65tros is a standing epithet for the eralpat: cf. Herod. n.l35 Kapra 67ra0p65tro$ y€vop.kvT] (Rhodopis) ^leyaXa tKr^aaro XPW^ra, ibid. (^tXeoucrt 8k /ccos h rrj NauKpdrt ^7ra<^p65trot yiveadai at eralpai. Invenustus may be merely the opposite of venustus, i. e., lacking in charm: so Catull. X.4 (scortillum) non sane illepidum neque invenustum, or may have the special sense of unlucky in love: cf. Ter. And. 245, Luc. D. Deorum 15.2. For the former meaning in the case of ava4>p68LTos cf. Mortens, apud Aul. Cell. 1.5.13 "A^ovcTos avap68LTOS a7rpoa8L6vvaos, Plutarch Mor. p. 57^ D ras fxovoXexecs Kal (t>L\au8povs, ava(t>po8iTOVs Kal aypoUovs awoKaXodvres^^ ehyc^) in an antithesis common to both Greek and Latin: Merc. 669 ut ilium persequar qui me fugit Casina 466, Bacch. 28, Miles91, 778, 1113,Sex. Turp. 100 Rib. quern olim oderat sectatur ultro ac detinet, Catull. VIII. 10 nee quae fugit sectare, Theocr. Id. VI.17 Kal ct>evy€L (fyiUovra Kal ov (fyiUovTa 5ta;/cet,ibid. XI.75, Aristaen. 11.16 eKelprjv StoiKeLs otl ae iroppo^deu dTroe{jyeL, Call. Epigr. 31 (cf. Leo Plaut. Forsch.^ p. 156). A stronger verb than sector is subigito (Tretpc^), which implies personal liberties and is used generally of improper advances: Miles 652 neque ego umquam alienum scortum subigito in 0tX6Mouaos hc.rcK6s, els aKpov i^bbs, cf. Catull. XXII.2 homo est venustus et dicax ct urbanus, Philostr, Epist. XXXI.2 Kal ydp larcv epcor^.A (^65a) Kal iravovpya Kal KaWec XPVrj^pLP, Heliod. 1.15 'Apatporiu cLKovets TTov TTCLPTcos Trjv a{j\r)Tpi5a, TavTj) eKexpvTO] cf. also the expression uxor usuraria Amph. 498, 980. For fruor in a less explicit sense cf. Ter. Phorm. 165 ut mi liceat tam diu quod amo frui, but the noun fructus ^^use" or *^ enjoyment" is not on a high plane: Casina 839 meast haec. scio sed mens fructus est prior. Similarly Asin. 918 alternas cum illo noctes hac frui; cf. dTroXauco, dTroXavats Luc. Amores 3 Tretpdaas jueu yap eXiri^eis, rvx^^v 8' dwoUXavKas, Aristaen. 1. 10 6 8e ovv rfi wapdhco Ppaxea PVKTOfxaxwas epcort/cws t6 ye \onr6v elprjpaioiP direXavep r]8ovCiP, Alciph. II. 1 ad to irapov ttjs dwoXameios vwepTiBe^kvas, Heliod. 1.15. There remain to be considered the more pronounced euphemisms of the sermo meretricius in Comedy, i. e., such words as tracto, tango, ludo, amo, quiesco, dormio, accumbo, and the like. All these expres- sions are frequently employed, not only in their surface meanings, but to take the place of bolder or more vulgar terms. Tango and attingo may be explicit: Poen. 269 quas adeo hau quisquam umquam Hber tetigit neque duxit domum C'tangere mulierem pro rem cum muliere habere dicunt Latini" Lamb.), Aul. 740 cur id ausu's facere ut id quod non tuom esset tangeres cf. also tactio infra 1. 744), ibid. 755, Poen. 98, Ter. Phorm. 1018, Hec. 136, Catull. XXI.8. For the less drastic use, cf. SERMO AMATORIUS IN ROMAN COMEDY 31 Rud. 426 non licet te sic placide bellam belle tangere. Eunuch. 373 adsis tangas ludas, Casina 458, Poen. 281, Miles 1092. Attrecto and contrecto, like subigito (the more general term), are used of caresses: Rudens 421 Ah, nimium familiariter me attrectas, Asin. 523, Casina 851, Poen. 698, cf. OiyycLVCx) (tango), ^auco (tracto) A. P. XII. 209 "Ecrrco irpovveiKa Trpcora diyrifiaTa Kal to. irpo epyoiv iralyvLa (Eunuchus 373 tangas ludas), Ach. Tat. IV. 7 cLKovaaL deXoi3 (pojvrjs xe^-pos OiyelVj Ach. Tat. IV. 7 x^'-pos Otyelv ypavaai crcl'^taros. For \pavoi (drastic) cf. A. P. XII. 173 /cat ttJs pev \pav(j3' TTJS 5' ov Bkpis cf. Biyyavoi Eur. Hipp. 1044, El. 51. Parallel with Latin intactus (-a) or integer is Greek axpavaros: Cas. 832 integrae atque imperitae huic impercito, A. P. V.217 xpi'o-eos d\pavaToio 8ikTp.ayev djuMci Kopeias Aevs. The verb amo is on rather a low plane in Comedy, and it may be noted that when the emphasis is on pure affection diligo is preferred (cf. Friedr. Catull. p. 486). It is hardly necessary to indicate the common use of amo for meretricious relations; characteristic examples are Poen. 176 (dicit) se amare velle atque obsequi animo suo, ibid. 603 liberum locum et voluptarium ubi ames, potes, pergraecere. Pseud. 203 qui amant a lenone (iuvenes), Ter. Andr. 87 ei tres tum simul earn amabant (in general cf. T. L.L. 1.1951.80, 1952.60 inclus.. Lodge s. v.). As used above, amo translates epw, cf. amator (kpaaTrjs). It is used also of kisses or caresses, like (plXoj Bacch. 1192b tecum accumbam, te amabo et te amplexabor, Aristoph. Equites 1341 epaaTrjs t elfil aos 0tXco re a€^ Aristoph. Ach. 1200 (^iX-qaaTov fie fiaXdaKcos. To be classed with amo is ludo (wal^oi), to dally or toy amorously. In Eunuch. 373 cibum una capias, adsis, tangas, ludas, propter dormias, we have a sequence, in which the verbs increase in boldness. Ludo is not so definite here as in later Latin. Catullus has, LXI.211, ludite ut libet et brevi liberos date, Petr. 11 invenit me cum fratre ludentem. Mart. XI.39.7 ludere nee nobis nee tu permittis amare. Prop. 1.10.9 and Roths tein ad loc; cf. irai^eLv and its compounds Aristaen. 1.7 rfj TTodov/jLevrj, Trpocnral^oiv iifia Kal ireipuip-evos Trjs /caX^s, A. P. V.158 'EpfiLovifi TTtdavfi TTOT eyo3 avueiraL^op, ibid. V.245 Tral^e /jLovrj to (piXrjfjLa. The noun Indus is used of dalliance, frequently in combination with iocus, and sometimes with other nouns: Pseud. 65 iocus ludus, sermo, suavisaviatio, Bacch. 116 (same personified), Rudens 429 otium ubi erit, tum tibi 'The opposite of tango is abstineo, to refrain from touching, Cure. 37 dum ted abstineas nupta, vidua, virgine, Ter. Hec. 139, 411, Poen. 282 (opposed to tango). Figuratively Miles 1309, cf. ATrexoMat Aristoph. Lysis. 124, 153, 771, 765, Men. Epitrep. 521 (447) TotavT-nal yap ovk dirkax^T av Utlvos, ev tovt oZ5,' kyo) 6' d<^€^o/iat, A. P. V.242, Alciphr. 1.29.3. 32 STUDIES IN THE DICTION OF THE operam ludo et deliciae dabo, Hor. Ep. 1.6.66, Catull. LXI.210. The combination ludus iocusque, or either word used separately, seems to re- present Greek iralyvia: A. P. XII. 209 diyrjuara /cat tcl wpo epycov iraiyviaj Ephip. 7K. Tols rifxeTepoL(TL iraLyvloLSy A. P. V.166 vea iralyvLa, ibid. V.197 'IXtdSos e\ri, piaco Tr^v (Ticpova \lav. 7) pev yap /3pa5ecos, 17 Se deXei raxews, Philostr. Epist. 43.3 avpeis pr\ BeKovra, Theocr. XXIX. 7. It will be noted that in these examples the idea of volo {dtXoj) is practically ^^ consent." The verb is often closer to ^ovKopai: Asin. 542 sine me amare unum Argyrippum animi causa, quern volo; cf. Philostr. Epist. 66.1 rjv auros e^ovXero. For other examples cf. Boissonade on Aristaen. pp. 303, 308, 551 and Mart. VL40 tempora quid faciunt? hanc volo te volui. The expressions morem gerere, morigerari, morigerus, though common in erotic contexts and in a broad sense equivalent to xciptfeo-^at, are, in general, much less ex- plicit than the Greek verb^ and often refer to other than physical com- pliance, cf. Most. 189, 226 (Ramsay, note ad loc. and exc. p. 126), 398, Menaech. 202, Stich. 742, Cas. 896, Amph. 842, Ter. And. 294. With Amph. 131 pater nunc intus suo animo morem gerit (cf. ibid. 981) compare xapl^eadaL dvpcp Soph. Elec. 331 et al. A more drastic case is supplied by the punning passage Ter. Adel. 214-5 adulescenti morem gestum oportuit. qui potui melius, qui hodie usque os praehui (obscene, Donatus with the approval of Spengel and others). Compare wapexo) Philostr. Epist. 68. 9-10 Kal yeupyols irapexets aeavrrjv ( = corpus volgare?) and passim. Some euphemistic expressions which the Greek shares with later Latin erotic poetry are missing in Plautus and Terence: so opus (erotic = epyov) for which cf. Pichon and such cases as A. P. V.275 avmaapev ep- yov epcoTos, Ach. Tat. 1. 10 to 5' epyov ^7]T€l ttws yevrjTaL o-tcoTr?}. It is not unlikely that Stat. Caec. 167 Rib. is a case in point: properatim in tene- bris istuc confectum est opus. Possum is apparently not among verba nequiora in Comedy, despite dvvapai A. P. XII.ll, 213 and later Latin: cf. Mart. IIL32.1, 76.4, XI.97.1. For facio = coeo, no cases from Plautus are recognized by the Thesaurus (T. L. L. VL121. 40 sq.); cf. "Some significance may be attached to Cure. 184 at meo more dormio; hie somnust mihi, but the force of hie somnust mihi is probably "this is (as good as) sleep to me." "Cf. Schol. Pind. Pyth. 2.75 xaptrca^at Kvplus to avpovaLd^eiv XeyeraL, Alexis. 165K. ippkro) fieXaiv 'Oirupa' Traat, yap xaptr^rat, Aristoph. Equites 517, ttoXXwi/ Tap 5i) Tr€LpaoLTo}v Kal KoXaKevcov kfik re Kal rriv iirjTep' 27;'co m' and elsewhere. In this case quiescat sup- ports the double entendre (supra p. 32, discussion of Asin. 519); rjavxa^oj ( = quiesco?) is quite technical. Quiescas (MSS and Ussing) lends even more point to this pas- sage. For vcTvxa^io cf. A. P. V.133, 167. "Cf. AvKa as name of a courtesan Amphis 23K., Tim. 25K., with Horace's Lyce Carm. IV. 13 and III. 10. Also the names XvKaivtop, AvKaipis in Pape (Griechische Eigennamen). Similarly, we have a procurer Lycus (Aukos) in the Poenulus. The wolf was proverbial for rapacity (Otto Sprichworter p. 198 sq.), cf. the hprase \vkov 0Lop ^ijv Polyb. XVI.24.4. Cf. also Bechtel Att. Frauennamen p. 95. "•'According to Goldmann (Die Poetische Personifikation in der Sprache der alten Komodiendichter) p. 19, conciliabulum = (r6XXo7os. So also Brix-Niemeyer on Trin. 314, citing as parallels Menaech. 988 saltus damni, True. 551 damni via. avWoyos occurs only once in the comic fragments (Plato 90K) and is there used in a good sense. For the meaning of conciliabulum cf. Lambinus on Trin. 314 (apparently a mistaken idea), T. L. L. IV.38. 43-52. SERMO AMATORIUS IN ROMAN COMEDY 37 diurni et nocturni causa, Stich. 765 Prostibules(t) tandem? stantem stanti savium dare amicum amicae? Cist. ap. Non. p. 423 M., Persa 837, Aul. 285, Pomp. 148 Rib. Compare also the verb prostare (stare) Cure. 507, Stich. 765, Publil. Syr. 18 Rib., Pomp. 156 Rib., Juv. X.239, XI.172, III.65, Greek Trpoto-rry/it, Hesych. /cepa/zet/cos. roTros 'AOijvriaLv, tvda at iropvai wpoecTTrjKaaaVj ibid. s. v. ArifiLaaL TruXats Trpos yap avrds 4)acFiv eaTOLPat tcls iropvas, Eubul. 67K. Like prostibulum is proseda: Poen. 266, cf. Paulus 226. 2: prosedas meretices Plautus appellat quae ante stabula sedeant: eaedem et prostibulae. In the same context other opprobrious epithets for the scortum occur: cf. pistorum arnicas (Poen. 266), and Pseud. 188 Hedylium . ' quae arnica es frumentariis^^ Reliquias alicarias (Poen. 266) is explained Paulus p. 717 after the analogy of the foregoing: ''alicariae" meretrices dicebantur in Campania solitae ante pistrina ahcariorum versari quaesti gratia. "^^ For status cf. stare, prostare (supra). Stabulum (Poen. 268) used for fornix, recalls True. 587 stabulum flagiti, Cas. 160-um nequitiae (epithets in both cases) ; cf . also Persa 418 and Suet. lul. 49. Pergula in the meaning lupanar (fornix) occurs Pseud. 213; cf. more- over Catull. XXXVII salax taberna, vosque contubernales. In connec- tion with prosedas (Poen. 266) note sella and sessibulum, and compare "This passage is interesting as harping on the idea of guild preferences for a particu- lar meretrix, cf. 197-8 tu quae amicos tibi habes lanios, 210 Xystilis, quoius amatores olivi dynamin domi habent maxumam. For a localized clientele cf. Alciphr. 1.6.2 Koj^a^ovaL yap els avrrju rj irpos ddXaTTav veoXaia Kal aXXos aWo Sojpov awoep€i. (Leo Plaut. Forsch.^ p. 150). «2Ussing rejects this too plausible explanation, interpreting the phrase reliquias alicarias as useless residue, "riffrafif." Lindsay reads reginas, from the codex Turne- bus (not, however, among the readings known to Lambin or Taubmann). *'Reginae" "queens" would be a natural expression for the sermo, but aside from the fact that it would be rather milder than the other epithets in this passage, I find no parallels in Greek or Latin Comedy. Ussing likewise departs from the traditional interpretation for line 267 schoeno delibutas servicolas sordidas cf. schoenicolae Cist. 407 ap. Varro L. L. VII.64 "ab schoeno nugatorio unguento" and Festus 329 b 32. Ussing (following Meursius) rejects this schoenus, as an ointment, and interprets the phrase as "who reek of the mat," citing Aristoph. Plut. 541 avrl 6c K\iv7]s an^aba axolvoiv. Ussing comments "et schoenicolae appellantur meretrices talibus cubilibus consuetae." For the teges or rush mat made of the iuncus {axoivos) cf. Mayor on Juvenal IV.8. In defense of the traditional interpretation it may be said that delibutus is properly used of liquids, particularly perfumes, cf. Thes. L. L. V.442.47 where this passage is cited "Plaut. Poen. 267 schoeno-utas (i. unguento cf. Titius or. frg. Macr. sat. III. 16. 14 delibuti unguentis, etc.)." Compare also Cato De re rust. 113.1, in directions for imparting a bouquet to wine, suffito serta et schoeno et palma, quam habent unguen- tarii, ibid. 105.2. The fragrance of the calamus was well known. 38 STUDIES IN THE DICTION OF THE Juv. III. 136 et dubitas alta Chionen deducere sella (Ussing), with May- or's note ad loc. Similar in tone to Poen. 266 sq. is Cist.405-8 = Plant, ap. Varro de 1. 1. VII.64 non quasi nunc haec sunt hiclimaces lividae febriculosae, miserae amicae osseae diobolares, schoeniculae, miraculae, cum extritis talis, cum todillis crusculis. On limaces Varro loc. cit. says: Umax ab limo quod ibi vivit,^^ but, for modern ideas cf. Walde s. v. Ussing, on Bacchides 13, limaces viri, derives the word from lima, explaining the phrase, ''viri alterum attcrentes, quales v. c. para- siti." The other epithets ofTer little room for discussion. For diobolares cf. Poen. 270 and supra p. 19. A number of adjectives have peculiar meanings, perhaps colloquial, in erotic contexts. Turpis (aiaxpo^) = ug\y Most. 288 turpi mulicri is perhaps too common to require comment; for copaios contrasted with alaxpos cf. Anaxand. 52K.9 aW e\a(3eu alaxpav dXX' eXa^ev ojpaiav tls, Philemon 170K. aairpau yvpalKa 6' 6 rpdwos evfiopcfiov TTotet. It is possible that malus bears the same meaning Bacch. 1161 hand malast mulier, but this is open to question; the older com- mentators (Lamb., Taub.) explain ''non invenusta," as does Ussing, in double entendre. But whatever mala means in Bacch. 1161, it certainly does not refer to appearance in the next line, where it balances nihili, pol vero ista mala et tu nihili. In Bacch. 1139 b we have with reference to the old men (as oves), stultae atque (baud) malae videntur (baud solus B in marg. omittit Ussing). The negative is supported by 1131 sine omni malitia, which might also have accounted for its insertion; malitia can hardly mean anything but cunning, duplicity, with a bad connotation: cf. Persa 238 malitia tecum certare miseriast, Epid. 546 muHebris adhibenda malitia est, Miles 880 mala esse et fraudulenta, ibid. 887 male atque malitiose with Lorenz' note. True. 131, Ter. Hec. 203 (Hoelzer p. 76). Then in Bacch. 1139 b, reading the nega- tive, hand malae should mean guileless or innocent. In default of evidence for the meaning ^'not bad looking" in Bacch. 1161 we should perhaps understand the phrase as meaning "she looks harmless." The idea of slyness is sometimes transferred from the words malus, malitia, to the proverbial mala merx^^, originally commercial and opposed to proba merx, cf. Poen. 342 proba mers facile emptorem reperit (cf. 341 invendibili merci); of a leno, as a "bad lot" Pseud. 954; of age Menaech. *^Note, in this connection, Meursius' emendation of Poen. 267 schocno dclibutas to coeno dclibutas (cf. caeno conlitus 835). '"Cf. Brix on Miles 895 "sprichwortlich und plebcjisch, 'eineleichtc Ware.' " Otto op. cit. p. 200 n. 2 "mala merx braucht Plautus von Lcuten die vvenig taugen." SERMO AMATORIUS IN ROMAN COMEDY 39 758; of women, with slyness or deceit emphasized Cist. 727 mala mers, era, haec et callidast, Miles 894, Persa 238, True. 409, Casina 754 b; cf. simple merces Miles 1023 pedetemptim tu has scis tractari solitas esse huiusmodi merces. The phrase mala (nequam) bestia, proverbial (Otto p. 55), can hardly be classed in the sermo, as it is used outside of erotic contexts as a term of abuse for both men and women: cf. Thes. L. L. 11.1939. 81 sq. In Plautus the term is used of women Bacch. 55 mala tu's bestia (of a meretrix),Cist. 728 imitatur nequam bestiamet damnificam; cf. KaKov O-qplov Bion IV. 13 /caKoi^ei^rtro^r/ptoj/, Anaxilas22K. k^uiKkarepov (eTalpa), Men. 488K. ixkyiarov eart drjplov yvprj. Nequam (nequitia) seems to be the colloquial word for lewdness or wantonness: Bacch. 111-12 Lycurgus mihi quidem videtur posse hie ad nequitiam adducier, ibid. 1180 Vidi ego nequam homines verum te neminem deteriorem, Pomp. 131 Rib. In later Latin cf. Pichon s. v. and Mart. III.69.5 nequam iuvenes facilesque puellae, III.91.4. insignis forma nequitiaque puer, IV.42.4. Frugi, in erotic contexts, is the op- posite of nequam, i. e., ''continent" cf. Poen. 721 (720) ut frugi sies. quid si animus esse non sinit, with Ussing ad loc, similarly Asin. 857 siccum, frugi, continentem, amantem uxoris maxime, and, in contrast ibid. 859 madidum, nihili, incontinentem atque osorem uxoris suae, Asin. 856 virum frugi rata. Mart. VI.21.8 tam frugi luno vellet habere lovem. In Poen. 178, nequam facere apparently resumes amare velle atque obsequi animo suo (176) and is synonymous with stulte facere Bacch. 57 apud me si quid stulte facere cupias prohibeam; cf. supra 54 quid metuis? ne tibi lectus malitiam ( = nequitia?) apud me suadeat. The choice of these expressions instead of stronger terms to express licentious conduct does not originate in an effort to be euphemistic; ideas of thrift and discretion were apparently stronger than the purely moral sense, and it is this sort of commercial morality that accounts for the erotic meaning of frugi, nequam, etc., (cf. supra p. 21, on damna). The adjective putidus is used like Greek (rairpos of age and impo- tence: Bacch. 1163 tun, homo putide, amator istac fieri aetate audes, cf. Aristoph. Vesp. 1380-1 vofjiiaas a elvai aairpov Kovdev dvvaadai bpav, Pax 698. With Bacch. 1163 (homo putide) cf. nihili esse ibid. 1188, 1207, Persa 179 certo is quidem nilist qui nil amat; the phrase is an elusive one, but in these examples the idea of lack of virility seems consistently present: cf. Eupolis 221K. cos iioKis avr]ppT]a- ovdev ea^xev ol (jaivpoL also V. Leeuwen on Vesp. 1343. Fortis in Bacch. 216 sed Bacchis etiam fortis tibi visast and Miles 1106 ecquid fortis visa est, invites comment. According to the ancients 40 STUDIES IN THE DICTION OF THE fortis = formosa, so Serv. on Verg. Aen. IV. 149 Quidnam fortis est? id est pulchra, Nonius 306 M. Fortis rursum formosa Plautus Milite (quoting Miles 1106, cf. supra)^. Modern commentators (cf. Brix, Lorenz on Miles 1106) seem to be justified in regarding fortis as meaning rather strong, robust, cf. such adjectives as *' strapping," ''buxom," ''husky." This meaning is more consistent with the transferred meanings of fortis in Plautus and elsewhere: cf. Trin. 1133 tam fortem familiam, Nonius p. 306 divitem et copiosam. In Bacch. 216 sq. the comparison to Juno (217) ni nanctus Venerem essem, hanc lunonem dicerem seems to suggest stately proportions for Bacchis. In the Afranius passage cited by Lorenz (156 Rib.) formosa virgost praeterea fortis, the meaning of the adjective is debatable, but it is certainly not the same as formosa. Fortis is applicable also to men: Miles 1111 Quid is? ecqui fortis? Lodge submits as possible examples of fortis "de corporis forma" Rudens 314 and Miles 10; the former seems to be a possible case, but the latter, where the word is coupled with fortunatus, is apparently out of the question. There is hardly ground for saying, as Lodge does, that fortis when used of appearance is sometimes in malam partem, apart from the fact that a query like Miles 1111 would doubtless be pronounced with a leer.^ Proverbial expressions are comparatively rare in the sermo ama- torius of Comedy, and popular metaphor is infrequent, and limited to a few stock figures. Clearly proverbial is the expression Asin. 874 alienum fundum arat, cf. Theogn. 582 aWorpl-qv apovv apovpav; for numerous other examples cf . Lid. and Scott on apovpay Men. Perikeir. 436 yvrjalcou iral8(i)v €T apoTcoy Aristaen. 1.19. The transfer of agricultural activities to res venereae has been a prolific source of imagery, at all times. For other examples in Plautus cf. Epid. 557 Qui per voluptatem tuam in me aerumnam obsevisti gravem. True. 145 sq. (discussed p. 54). In the above proverb (Asin. 874), the word to be stressed is fundus.^^ •^Lambinus on Bacch. 216 is worth quoting for its own sake. Accepting formosa, he says: fortassis quia formosa mulier quovis viro, quantum vis robusto ac valido, potentior atque validior est (quotes Anacreon to this effect). "*0n Persa 846 hicinest, qui fuit quondam fortis Leo (cnt. note ad loc.) quotes, aptly enough, irdXai ttot rjffav aXKi/xoi. If the Greek adage suggested the Plautine phrase, as seems likely, the Latin here would mean " who has seen better days." •'Hortus Miles 194 is wrongly suspected, as it seems, by the older commentators, but with fundus (apovpa) cf. hortus (oi,Tov kp(!>ip.evov ovb^ oltto Kprjvqs irivoi. Akin to this is the Pythagorean maxim rds Xeoocpopovs iii] ^abl^nv cited Diog. Laer. VIII. 1.1 7 (Cobet), Arist. frg. 192, though this €vu3 Eubul. 67K. 6eveL XaSpq.,^^ Luc. Asin. c. 32, Call. H. in Del. 240, A. P. V.94. Sororcula as applied to the meretrix Cist. 451 germana mea sororcula. repudio te fraterculum, suggests, at least, the later use of soror and f rater as verba nequiora cf. Mart. II.4, X.65, XIL20, Petr. 127. A colloquial expression is suggested by Bacch. 1015 ego animo cupido atque oculis indomitis fui, cf. Alciphr. 1.6.2 pq.8Los Civ Tw 64>da\p.di /cat irpos wdaav rjdovrjv cKJypoblcnov Kexv^hos (quasi qui oculos emissicios habeat nee possit irretortis spectare formosas, Bergl.), cf. also A. P. XII. 106 eV /jlol /jlovov ol8e to Xlxi^ov o/x/za, MvLaKov bpav. The sermo meretricius, so called, is not devoid of a certain refine- ment, but, with its numerous euphemisms, it combines a few drastic expressions, apparently colloquial, which, by their candor, seem to claim a somewhat lower origin than most of the terms so far discussed. Paederastic terms will be omitted from this discussion, but some others should be mentioned, as offering a field for interpretation. Cado (Persa 656 libera eris actutum, si crebro cades) is apparently after the Greek TrtTFTco used as the passive of iSdXXco in a drastic erotic sense, cf. Aristoph. Ach. 275 KarajSaXovTa KaTaytyapTiaat ("tumble" Starkie).^^ No other case of cado in this sense occurs, cf. T. L. L. III. 22. 73-5. con- turbare (Casina 465) is paederastic; Lamb, ad loc. discusses similar phrases. On inclinabo (Persa 737 incHnabo me cum liberta tua) cf. Leo n. ad loc. "verbum ambigue ductum a K\brj cf. 765 quin lectis nos actutum commendamus?"; not necessarily in mal. part, here but Cf. also Eub. 67K. nal fxri \adpalav KvirpLv aiaxicTTrjv vbK€ii' and Men. 535K., apparently diflferent versions of a proverbial sentiment against illicit love, cf. Cure. 49 malus clandestinus est amor, damnum est merum. "Professor Prescott, who suggests this possible Greek background, i. e., ireaovaa TToXXd/cts iU 'tXevStplav neafi, or the like, adds that Plautus' rather pointless verse may be due to the fact that in libertatem cadere was not yet good Latin, cf. T. L. L. s. V. cadere. For the use of WTrrw cf. Alexis 293 K. /xerd tuDt iLuaireaelu LkXevop amriv Trap' kixk. cf. Juv. IX.26, X.2.24. Ferio (Bacch. 1173) non metuo ne quid mihi doleat quod ferias, is certainly among verba nequiora, cf. the preceding line 1172 b Malum tibi magnum dabo iam. patiar (Gr. izdaop-ai tech.); with ferio cf. ruTrrco (xajLiairuTTT?), Tratw Aristoph. Pax 874, ibid. fr. 967K., Kpovoi Anec. Bek. 101, Aristoph. Eccl. 990; so Kpovtiv TrkirXov (tunicam pertundere) Eur. Cycl. 328. With tero (Capt. 888) cf. rpt/3w used literally Herodas V.61-2 (sc. we will see you) ras 'AxatKcis KeLvas as irpicv tdrjKas Tols (Tvpol(jL Tpi(3ovTa: in double entendre, Aristoph. Ves- pae 1343 w. scholia, Ach. 1149 (dj'arpt/Sco) ; so, in Latin Prop. HI. 11.30 Petr. 87. In the phrase caput limare, the origin of the verb is somewhat uncertain, cf. Walde s. v. Umax, and supra p. 38; the rela- tion to limus is supported by Poen. 292-3 At vide sis; cum iliac num- quam limavi caput limum petam (ex piscina), . . . ut illi et tibi limem caput; but, as the verb is generally used, it seems to be synonymous with copulare, iungere, etc., in the sense of ''join" cf. Nonius p. 334. 11 limare etiam dicitur coniungere (cf. ibid. 333 limare exquirere et delenire a lima dicitur). Coniungo, copulo, conduplico, etc., are used in phrases with caput and corpus in the sermo: Poen. 343 caDut et corpus copulas? Pseud. 1261 corpora con- duplicant. Miles 1334 capita inter se nimis nexa hisce habent. Limare caput, to join, ''rub" heads = osculari is similar to the above examples. The meaning osculari fits the phrase in every occurrence, cf. T. L. L. III.387, 1-7, Liv. Andr. trag. 28, Caec. 140,Turp. 112 Rib.,Plaut. Bacch. frg. XVII, Poen. 292, Merc. 537, Seem. frg. 1, cf. particularly Merc. 537 neuter stupri causa caput limaret, and Cas. 887 inlecebram stupri principio eam savium posco. Another debatable phrase is caput prurit Bacch. 1193; the context suggests a special erotic application, which Plautine usage hardly con- firms. Other phrases with prurio are Amph. 295 dentes pruriunt (anti- cipation of physical violence), Persa 32a scapulae pruriunt (application as above). Miles 397 dorsus prurit (same force), Poen. 1315 num tibi, adulescens, malae aut dentes pruriunt qui huic es molestus, an malam rem quaeritas? The apparent meaning in this last is "you must lack instinct to warn you of approaching danger, or are you actually looking for trouble?" The verb prurio apparently suggests the retort 1317-18 qur non adhibuisti, dum istaec loquere, tympanum? Nam te cinaedum esse arbitror magis quam virum, cf. Stich. 760-1 lepidam et suavem cantionem aliquam occipito cinaedicam, ubi perpruriscamus usque ex un-uiculis. Otto, s. v. dorsus, quotes all four examples, referring also to supercilium; Pseud. 107 supercilium salit, Theocr. 111.37. If I have not 44 STUDIES IN THE DICTION OF THE inferred too much from cinaedus (Poen. 1318), Poen. 1315 belongs with the examples under digitus in Otto (p. 116) where we note that an itching head apparently was taken as a sign of impudicitia; in all Otto's examples digitus (unus) is emphasized; he therefore concludes that an extreme sollicitude for coiffures was the sign of the cinaedus, following in this the (mistaken?) scholiast on Juv. IX. 133 qui digito scalpunt uno caput cinaedi cum muliebri more componunt caput. For the correct idea cf. T. L. L. III.390. 20-31: "Plant. Bacch. 1193 -t prurit (senis libidinosi), Lucil. 883 -t scabit, pedes legit (Hor. Sat. 1.10.71) inde scalpere caput proverbialiter fere proprium impudicorum'\ Ussing (after Taub.) seems mistaken in taking Bacch. 1193 merely of hesitation, uncertainty. Marx on Lucilius 883 has additional illustrations for Ussing's idea, but his examples would hardly bear on the Plautine passage. Prurio Bacch. 1193, Poen. 1315 sq. in double entendre, perprurisco (Stich. 761), are parallel to Greek kj^o-iw: Aristoph. Eccl. 919 "HSr; tov olt ^lovlas TpoTTov raXaipa KvrjatgLs (cf. Blaydes, V. Leeuwen ad loc). The lingua duplex is another recurring phrase: Asin. 695 fac proser- pentem bestiam me duplicem ut habeam linguam, Pseud. 1260 bilingui manifesto, cf. Aristoph. Ach. 1201 ((fyiXrjiJLa) kinfxapdaXcjTov, Thesm. 132 the kiss with bolt shot, i. e., with protruding tongue; the Latin phrasing is different. The lingua duplex occurs also Persa 299 tamquam proserpens bestiast bilinguis et scelestus, Poen. 1034 bisulci lingua, quasi proserpens bestia, of glibness and deceit; on the basis of these examples we may regard Asin. 695 and Pseud. 1260 as punning pas- sages. For proserpens bestia cf. also Stich. 724. Certain common nouns have, or are said to have, indecent meanings, for the most part in punning passages. So vasa = testes (for the latter used in a pun cf. Cure. 32) Poen. 862 facio quod manufesti moechi hau ferme solent. Quid id est? refero vasa salva. Cf. Gr. aKevos (medical) Ael. N. A. 17. 11, Anth. Plan. 243, Taub. on Pseud. IV.7.92, Burmann on Petr. 24,Lipsius Antiq. lect. lib. 1.8; with Poen. 862 cf. Anax. 22K. 10-11 cIs novos S'tTTTreus rts avTrjs t6v 0iov TrapetXero. irdPTa ra aKivrj yap €\kccv ^x€t' €/c TTJs otKttts^^ cf. also Prlapcia LXVIII.24 grandia Dulichii vasa petisse viri. A number of false interpretations center about the word peculium, alleged to mean membrum virile in Plautus. The most plausible case for this meaning is afforded by Pseud. 1187-1190 quid somniatis? mea '°I do not find this interpretation suggested for the Anaxilas passage, but it seems to fit the context; for l-mrevs cf. Pomp. Prostibulum 155 Rib. quae peditibus nuberc poterant, equites sperant spurcae. SERMO AMATORIUS IN ROMAN COMEDY 45 quidem haec habeo omnia meo peculio empta. nempe quod femina summa sustinent (cf. Lamb. Taub. ad loc). Ussing rejects these lines, on the ground that this meaning for peculium is later than Plau- tus.^^ The other alleged occurrences are not convincing. In Most. 253 dabo aliquid hodie peculi — tibi, Philematium, the ordinary meaning of peculium is quite adequate, ''I will hand over a little something to salt away — to you, Philematium"; the tone of the passage and the entire context forbid obscenity. The adj. peculiaris carries no bad connotation, cf. its use in a sentimental passage Asin. 540- 1 etiam opilio qui pascit, mater, alienas oves aliquam habetpeculiarem, qui spem soletur suam, Merc. 524-5 ovem tibi... dabo.... peculiarem, Aul. 466 (gallus gallina- ceus) anu peculiaris, Persa 201 (ancilla) peculiaris. The verb peculio is used in m. p. Persa 192 scelus tu pueri's atque ob istanc rem ego aliqui te peculiabo, cf. impudicitia in 193, also 284-6, but the suggestion is innate in the context rather than the verb. Cf. also Poen 843 expecu- liatus. Even later usage for pecuHum is doubtful. Petr. 8 peculio prolato, has been absurdly misinterpreted; it can hardly mean any- thing but pecunia prolata. Auct. Priap. LII.7 pulcre pensilibus pecu- liati has no significance, as the phrase would be equally pointed with praediti used in place of peculiati. Retia (Ep. 216) has been suspected, but the meaning seems to be as Naudet states it ''Retia haec profecto fuere quae secum gerebant lenocinia voluptarii pulchrique corporis (cf. also literal interpretation there suggested); cf. Aristoph. ap. Phrynich. Bekk. p. 18, 22 at toov yvvaLKcov Trayl8es — tovs Koapovs Kal tols kcrSrJTas ats xP^i^rat at yvpaUes, Luc. Dial, meretr. 11 ttju krkpav (eralpav), fiv na7t5a kirLKaKovaLV. In Poen. 690 (hospitium quaeritare) a muscis, the joke, if one is intended, is not apparent. Leo compares True. 64, Merc. 361 (True. 284), referring also to Lindsay, Archiv. f. L. L. VIIL442 (where Lindsay postulates a slang form d/xi'JetsL. amussis, usedsensuobsceno). Lindsay also compares (Class. R. X.333) Hesych. s. v. pvaxov — to dvdpelov Kal yvpaLKelov /jLopiop. These suggestions are hardly convincing, and the passage remains obscure. It is perhaps more to the point to compare the name Muta, used for an Attic hetaira, Luc. Mt-tas eyK' 11, and also (perhaps) on a black figured lekuthos in the British Museum (Bechtel, "Peculium may perhaps be taken in its ordinary meaning here, thus making it unnecessary to reject the lines. Why not understand sustinent = alunt (merentur)? i. e., pecuHum quod per stuprum alitur, cf. corpus corpore alere epya^eaSai rCo aufiari, etc.; for this meaning of sustinet cf. Poen. prol. 90 quantum hominum terra sustinet (cf. II. VI. 142 el 5e tLs eaat ^porwu ot &povpr]S Kapirbv edovaiv). 46 STUDIES IN THE DICTION OF THE Die attischen Frauennamen p. 94). For the idea in this name Bechtel compares Cure. 499 sq. item genus est lenonium inter homines meo quidem animo ut muscae, culices, cimices pedesque pulicesque: odio et malo et molestiae, bono usui estis nulli. Cf. Bechtel, loc. cit., where other similar names are mentioned. For the pun on concha Rudens 702 sq. cf. Bechtel op. cit. p. 91. So Jahn (Bericht d. sachs. Ges. 1853 p. 18). Ussing contra. A possible double entendre is contained in Bacch. 73 sq. ah nimium ferus es. fMihi sum. fMalacissandus es. Equidem tibi do hanc operam. fAh, nimium pretiosa's operaria. Ferus may translate (h/jLos, used of temperament Xen. Anab. II-6-12 xaXcTroj Kal cbjuos, Mem. III. 16, Luc. Dial, meretr. IV.4, etc.; in a literal sense, of leather, Xen. Anab. IV.7.22 yeppa baueidv ^occv co/jLO^oeLa] cf. o3ixobk\pir]TO% Suidas s. v. 2e/itpa)uts, (h/jio^vpaos Plut. Crass. 25. With malacissandus cf. ixoKaaao^ figuratively = mollio Eur. Or. 1201, Ale. 771; of working leather Schol. Plat. Conv. p. 221 E 0vp(Tode\l/as tovs tcls ^vpaas epya^ajjievovs Kal /jLoXaTTOVTas, cf. depfxaTo/jLaKaKTTjs Phot. s. v. (tkvtoS&Ptjs; of administering a beating Aristoph. Eq. 388. Operaria, opera, etc., suggest the 8rjfiLovpy6s. For the pun cf. lex. s. v. 6e0co. Less ambiguous than the foregoing are Pseud. 24 scando (apa^alvo)), Men. Perikeir. 234, Aristoph. 329K., dirumpo Cas. 326, cf. haynripl^oi Aristoph. Aves 669, 706, 1254, moveri ( = erisso) Asin. 788, Catull. XV.ll, cf. Ktvd>, pivCi Aristoph. Nubes 1103, 1371, Pax 867, 903, Lysis. 227, etc. Pernoctare, not in itself particularly suggestive (cf. Ter. Hec. 539) occurs in the coarse combination True. 278 cumque ea noc- tem in stramentis pernoctare perpetim, cf. Aristoph. Nubes 1069 kv Tols (TTpojuaaiv riiv vvKTa wavvvxl^eLv, ibid. fr. 695K. The Greek verb is frequent in an erotic sense; cf. also the name Uawvxls Luc. Dial, meretr. IX (Bechtel op. cit. p. 125). SERMO AMATORIUS IN ROMAN COMEDY 47 III In discussing what I have termed the sermo meretricius, I have been concerned with the realistic and colloquial elements of the sermo ama- torius in Comedy. Under this head I have included some metaphors and similes which seemed distinctly popular or proverbial. There remain to be considered the more elaborate metaphor and simile of Comedy, that which shows most points of contact with poetry, and would appear more distinctly literary in origin. Much, in fact, of this imagery, was a manifest legacy from the lyric and tragic poets, and was destined to be handed down, in turn, to Elegy. Such imagery is naturally rather familiar, and many of these commonplaces have already been discussed by Leo, Hoelzer, and others. Some of this material I have felt obliged to include, because of its relation to other topics, or in the interest of completeness. My intention has been to include all that has special significance in regard to the erotic diction of Comedy, and to omit such passages as contribute nothing from this point of view. The conventional Cupido (Amor), with his wings, bow and arrows, his paramount power, and his blind vindictiveness, pervades Comedy (cf. Hoelzer p. 10 sq.). The ingenuity of the Comic poets makes him a torturer: Cist. 203 sq. credo ego amorem primum apud homines carnu- ficinam commentum (Hoelzer p. 55-6); his functions as carnufex are described in the same context: cf. cruciabilitatibus animi (205) and 206 sq. iactor, crucior, agitor, stimulor, vorsor in amoris rota, etc. ; cf . also (on carnuficina) Capt. 597 pix atra agitet apud carnuficem tuoque capiti inluceat. Incidentally Cupido is a evpeTrjs, i. e., (amorem) primum apud homines carnuficinam commentum; for the eupii/xara in general cf. Leo Plant. Forsch.^ 151 sq. The comparison versor in amoris rota (Cist. 207) is apparently Greek: cf . for the literal idea Aristoph. Plutus 875-6 kirl Tov Tpoxov yap 8et a e/cet aTpe^Xov/jLevov elirdv a ireiravovp' yrjKaSy Lysis. 845-6 (a debased comparison), Ranae 615 sq. For arpkffXrf used figuratively cf. Diphil. 88K. XuTras, fxepl/jLvas, apirayas, arpe^Xas. Stimulor (Cist. 207) suggests the Kevrpov; cf. also Bacch. 1159 cor sti- mulo foditur, and stimulatrix, a temptress. Most. 203-219. For Gr. Kkvrpov cf. A. P. V.220 /cat to daXvKpov kHvo Karrju^Xwdrj KkvTpov epcofiavlTjSy ibid. V.247 Kevrpofxav^s 5' ayKLarpov epepcbv adsg A. P. XII. 76 irodcop cLKides. The idea in such comparisons is some- times a sting: cf. Theocr. XIX, where Cupid and the bee are com- 48 STUDIES IN THE DICTION OF THE pared.^2 ^ weaker comparison is involved in the verb Kvtfoj: Luc. Dial, meretr. X.4 KeKVLGTat yap KciKelvos rrjs Ne^ptSos, Theocr. IV.59. Love is apparently personified as a poisoner Cist. 298 video ego te Amoris valde tactum toxico^^ the idea is probably a philtre: cf. Eur. Hipp. 509 taTiv,..4>'CKrpa /jlol deUr-npLa epcoros, Alciph. 1.37.5 dW iip.4>i^aXKeLV tiosSe tol (i>l\Tpa Kal aTroaKrjTTTeiv els oXeOpov. Love is a malignant caupo Trin. 673 insanum malumst hospitio devorti ad Cupidinem, a comparison not paralleled in Greek, so far as I can discover. The speed of love is compared to the flight of a missile from a ballista Trm. 668 itast amor ballista ut iacitur: nil sic celerest neque volat; possibly a Latin comparison, although the swiftness of love is a Greek common- place (cf. Hoelzer p. 14). We have a rain of love Most. 142, in a simile perhaps suggested by the Zeus and Danae myth, so familiar in Greek and Latin erotic poetry^^ love as a stain Poen. 198 inest amoris macula huic homini in pectore, cf. eluere (amorem) Prop. IIL24.10, and love as a disease Cist. 71, etc. (Hoelzer pp. 43-4). The familiar bow and arrows occur Persa 25 sagitta Cupido cor meum transfixit (cf. Hoelzer p 55). Less trite is the spike of Love Asin. 156 fixus clavo Cupidinis, on which compare Leo Plant. Forsch.^ p. 154 n. 4. Love is referred to as a sauce Casina 220 sq., and the loved one is the food of the lover Bacch. 23, Merc. 744, Cure. 186. The combination of joy and pain in love which the Greek expressed by y\vKVTnKpov is developed in Latin by the gall and honey figure. The Latin passages for this dulce (mel) and amarum (fel) oxymoron, with adequate Greek comparisons, are cited by Hoelzer p. 41. The heart is regularly the seat of the affections: Miles 1088 cor saliat (cor is perhaps merely physical here, and the 72For aculeus, outside of an erotic context, cf. Trin. 1000 iam dudum meum iUe pectus pungit aculeus, Bacch. 63 aculeata. For stimulus True. 853 ne ista stimu- lum longum habet. . ^ • ^ j "Apropos of the tortures of love, the fires of love are as trite a figure m Comedy as elsewhere cf Asin. 919 ex amore tantum est homini incendium, Merc. 590 (cf. Trm. 675 facis incendium, Lamb., Prescott Class. Phil. V.103-4),Ter. And. 308, Haut. 367. So irvp A p. V.50 irdp 56 it>heLV Kvirptdos oh bbvanac, ibid. V.6 6 ixtv kpatviKi^ Btptrai. -nvpi The loved one is sometimes regarded as the flame: Eun. 85 accede ad ignem hunc, iam calesces plus satis. The lover burns with passion: Merc. 600 pectus ardet ibid. 591. So Kaloi A. P. V.5 a/xt^w Kaion^a, Alciphron 1.13 ^XeTo/xai, A. P. V.IO jtora^XeTw, Aristoph. Lysis. 221 kin.Tvop.ai. 74For the personification cf. ibid. 300 cave sis cum Amore tu umquam bellum sumpseris. On amor vs. Amor in Elegy cf . Pichon p. 66. ''Cf . also ardrcu Eur. Hipp. 525 sq. "Epws, "^pws, 6 Kar' btxtikro^v ardfeis irbdov, A. P. V.13. SERMO AMATORIUS IN ROMAN COMEDY 49 throb the actual result of excitement: cf. T. L. L. IV. 931. 45-50), Merc. 204, Bacch. 1159 (cf. T. L. L. IV.932. 5 sq., 932. 40 sq., 934. 31 sq.). From this idea develop the stereotyped phrases amat corde True. 177, cordist Cist. 109, Ter. Phorm. 800, and the noun cordolium (heartache) Cist. 65. Pectus is synonymous with cor, and about equally common as the seat of the affections, cf. Bacch. 628 multa mala mi in pectore nunc atque acerba eveniunt, Epid. 555, Merc. 590, 600, Most. 164, Rud. 221. It is not, however, found in stereotyped phrases, excepting as the seat of reason (cf. cor Miles 786, Cist. 509, etc., T. L. L. IV.935.79 sq.) in the phrase pectus qui sapiat Bacch. 659, Miles 786. Kaphla is used frequently as the seat of the affections: Aristoph. Ranae 54 tto^os Tr)v Kaphlav eTrdraJe, A. P. V. 235 kol rpofiecj Kpadlr] re I3vd(^ ireXeixi^eTai ot(TTpu3, A. P. V.IO €7r' efxriv lo^oXet Kpabi7]v ("Epojs), Aristaen. II.5 TTVKva Tra\\oiJLhr]s eL\r}s irvpyoina Kopelrjs dXX' er ddrjplTco (T(t)lyyeTaL dn(3o\lj}. Cf. True. 169 sq. amator similist oppidi hostilis. tQuo argumento (st)? tQuam primum expugnari potis (est), tam id optumumst amicae. For another form of comparison cf. vvKTOfiaxoi Aristaen. 1. 10 6 8e ovu rfi irapSkvLo ^pax^a vvKTOfiaxio'as €pcoruco$ to ye \onr6v dprjvaluiv dirkXavev ridovcov. So in Latin elegy, arma Prop. 1.3.16, bella ibid. III. 8. 32. Plautus sometimes employs legal phraseology of the lover who is bound hand and foot. Instead of the simple servus, servio (SouXeuco) the lover is said to be addictus: Bacch. 1205 ducite nos quolibet tamquam quidem addictos. Sometimes it is merely that he is under bonds: Bacch. 180 ita me vadatum amore vinctumque attines. Cure. 162 ubi tu's qui me convadatu's Veneriis vadimoniis. This, at least, appears to be a ^"Greek 666s, KtXevdos, 56Xtxos, are also used figuratively, but with the same definite suggestion found in such phrases as «is reXos 2pxeo-^ai, druco, ipyov 2pwTos dvvaai. Cf. 656s Ach. Tat. 1.9.7 ttws av rvxotp-i rrjs epcojjikvrjs ', om oUa yap tovs 68ovs, Longus, I, 17 airedpafie ^rjTcijv aWrjv 68dv epwros, A. P. V.275 'S2s 8i KeXevdov ripLcrv KvvpLdirjs fipvaov dcTTraaicos, ibid. V.55 rivvaev A/cXifecos tov KVTrpibos hoKixov. With these expres- sions compare Prop. 11.33.22 noctibus his vacui ter faciamus iter. The Plautine use of viae = artes appears Prop. 1.1.18. Prop. 1.8.30 is perhaps midway between the two. SERMO AMATORIUS IN ROMAN COMEDY 51 characteristically Roman turn of phrase, though merely a substitute for the familiar vincula amoris, as Bacch. 180 (supra) suggests, cf. also Trin. 658 vi veneris vinctus, Ter. And. 561, Hec. 168. On the vincula amoris cf. Leo Gott. G. A. 1898 pp. 748-9 and Rothstein Philologus 59 pp. 454-5. Another common class of figures is taken from the palaestra. Erotic figures from this source are favored in Greek, and occur as frequently as military comparisons in Latin. For example, in the Fotis episode, Apuleius Metam. 2. 17, Lucian (Asinus c. 8 p. 576) uses palaestra figures where Apuleius has figures drawn from warfare; the girl in the "Ovos is appropriately named naXatcrpa and this name turns up else- where also (Bechtel Attische Frauennamen p. 124). The prevalence of such comparisons in Greek may be explained by the fact that the wrestling schools were actually notorious as sources of corruption for young boys (cf. Aristoph. Nubes 973 sq., Becker Charikles (Berlin 1877) II.p. 260 sq.), and by the ease with which the various athletic exercises suggested erotic comparisons. It seems probable, then, that the elab- orate comparison Bacch. 66 sq. was found in much the same form in the Greek original. In Plautus it stands as follows: Bacch. 66-72 penetrem me huius modi in palaestram ubi damnis desudascitur? Ubi pro disco damnum capiam, pro cursura dedecus ubi ego capiam pro machaera turturem, (ubique imponat in manum alius mihi pro cestu cantharum:) pro galea scaphium, pro insigni sit corolla plectilis, pro hasta talos, pro lorica malacum capiam pallium: ubi mi pro equo lectus detur, scortum pro scuto accubet? Palaestra is the key word that suggests the detailed simile. There is some evidence of free hand- Ung by the Latin poet. The antitheses pro disco damnum, pro cursura dedecus, containing, as they do, the favorite Latin (and Plautine) com- bination damnum dedecus, seem to show Plautine originality, partly for the sake of alliteration, in the second members; but for discus and cursura in such comparisons cf. A. P. V.19 vw he KaXou/xctt 6r(\vp.avr]s, Kal vvv 5t(T/cos e/xot KpoToKov, ibid. V.55 rivvaev aKXivem tt]v Kvirpidos 86\lxov. Scortum pro scuto (72) is likewise Plautine alliteration. The other pairs show, for the most part, neat contrasts between the nouns opposed to one another, and the implied verbs fit either member; for example emPalvcx), dva^aivo) (ascendere) is equally applicable to IVTros (equos) or K\lvrj (lectus). This does not hold good of one pair, i. e., machaera, turturem, and the line has been questioned for this reason. It should be remembered that we are considering a series of contrasts between the accoutrements of the athlete or soldier, and the paraphernalia of the 52 STUDIES IN THE DICTION OF THE reveler; in this series turtur serves as well as the next thing for a repre- sentative dainty, cf. Most. 46. Whether it be taken as a live pet (Lamb.) or a part of the menu, there seems to be a particular erotic significance to the dove: cf. Artem. 11.20 da-(7at 8e Kal irepio-Tepal yvvalKas a-rjixalvovai. a(j(jai fiev ttclvtcos iropviKas. irepidTepal 8^ earLV ore Kal Koafxias /cat olKodea- TTolvaSy Photius Lex. rpvyuiV to ^i^ov Trailer at hi €ts ttiv tCov yvvaiKoiv (Tvvovaiav, Hesychius TpvyoiV Ix^vs daXaaaLos Kal opvis Kal ri T03V yvvaiKcop yutjts. Kal epe. AIK. irai irai, au 5' acfyeXoov 8evpo tyju xop^rju cpepe kt\. most of the contrasts are as startling as machaera turturem. For comparisons of a more exact type cf. Bacch. 70 pro galea scaphium with Antiph. 109K. to nev k(l>linnov aTpco/jL^ €(jtIv rffitv, 6 8e Ka\6s irtXos Ka8os and Aristoph. Thesm. 633, Lysis. 751 with Van Leeuwen's note ad loc. The Bacchides passage need contain nothing more than the surface meanings. For a somewhat similar Latin comparison cf. Ovid Her. III. 117 tutius est iacuisse toro, tenuisse puellam — quam manibus clupeos et acutae cuspidis hastam et galeam pressa sustinuisse coma (Leo Plant. Forsch.- p. 55). Figures from the gymnasium are also current: cf. the verb exercere Amph. 288 haec nox scita est exercendo scorto conducto (male), Bacch. 429 saliendo sese exercebant magis quam scorto aut saviis, cf. Eup. 158K. ovK oiKa8^ eXdojv T-qv aeavTov yvfivaaeLs Sa/xapra, and Gymna- sium as the name of a meretrix Plant. Cist. (Bechtel Die attische Frauen- namen p. 124). The wrestling figure is a common one in Greek: Aristoph. Pax 896 eTrc yrjs TraXaleLv, Ach. 275 jiearju \a^6vT apavTa KaTa(3a\6uTa kt\. Ach. Tat. V.3 iraXalajv wdXrju 'AeL. The Anaxi- las fragment includes also comparisons of the courtesan to Scylla, Sphinx, and Chimaera; cf . the Horatian '' triform! Chimaera" and Bechtel, 54 STUDIES IN THE DICTION OF THE Attische Frauennamen p. 83. Most of the other similes used in Plautus of the meretrix could probably have been paralleled in Greek Comedy, if the remains were more extensive. There is more prose than poetry about those figures in which the meretrix is Hkened to a custom house officer, portitor, or a tax collector, publicanus {reXoovrjs). The former comparison is suggested Asin. 159 tam aestus te in portum refert. fEgo pol istum portitorem^^ privabo portorio, and developed ibid. 241 portitorum simillimae sunt ianuae lenoniae: si adfers, tum patent: si non est quod des, aedes non patent. For the general idea compare Aristophon 3K. at tcov eraipcov yap dioireTeU oiKiaL yeyovadLv a^aroL toU exovai fxrjSe eV. The Plautine simile may perhaps be fixed as Greek by comparison with Eupolis 48K. eWifxevLov dovpat TTplv eialSrivaL ae del Kock suggests that this passage has to do with admission to a lupanar, but fails to compare it directly with the Asinaria passage. The extended simile True. 141 sq. tu te Veneris publicum aut Amoris alia lege habere posse postulas, etc., can hardly be claimed as definitely Latin, or Greek, on existing evidence, though I am inclined to believe it Plautine in the main. The possible Greek background for such words as publicanus (TeXojvrjs), publicum (reXcoz/ta) is obvious, but hardly con- tributes anything definite. On the other hand line 144 Nam advorsum legem meam ob meam script uram pecudem cepit, seems to require the definite Latin background supplied by Varro R.R.n.1.16 ad publica- num profitentur, ne, si inscriptum pecus paverint, lege censoria com- mittant. On the basis of this passage Ussing construes, ''Contra legem, ait Diniarchus, Phronesium meum pecus cepit quasi non scriptum esset aut quasi scriptura non soluta esset" ; this seems far more likely than "per- egrinum pecus in id quod mihi adscriptum est, recepit" (Taub.). I take the phrase cepit pecudem to mean, she has confiscated my property,'' closed me out," cf. dedistis otium (138), negotium abstulistis (139). For res pecuaria (147), aratiuncula (148), aratio (149) cf. Cic. Tull. 19 deinde iste pater familias Asiaticus beatus, novus arator et idem pecuarius, Verr. 11.188 qui sit iste Verrucius, mercator an arator an pecuarius, Deiot. 27 agricola et pecuarius. With reference to Veneris pubhcum habere (141-2), habuit publicum (143), I do not find that drjfx6aLOP = T€\a3vla; the Latin phrase corpus publicare should be "Cf. Nonius p. 24, 13 portitores dicuntur telonarii qui portum obsidentes omnia sciscitentur, ut ex eo vectigal accipiant. SERMO AMATORIUS IN ROMAN COMEDY 55 quoted in connection with publicum habere.^^ Apparently the only things to suggest Greek influence on this passage are the punning on aro (aratiuncula) and the comparison between girl and boy love (150 sq.), which was rather a Greek than a Latin commonplace, at least in Plautus' time. There is clearer evidence of a Greek background for the somewhat obscure lines beginning Mercator 518 possin tu, sei ussus venerit, sub- temen tenue nere. The phrase subtemen tenue is the Greek arrjixoiv k^ea^ihos {1'n. 56 STUDIES IN THE DICTION OF THE Levao). Cf. True. 34 sq., Asin. 178. For piscatus=" catch," of the lover ensnared, cf. Bacch. 102 and Aristaen. 1.7 hepa ttoXXw (SeXricop Trjs TTporkpas €/jL7reTrT0)Kev aypa. For venatura Miles 990 viden tu illam oculis venaturam facere,cf. A. P. V.231 iravTodev aypevm rXr^iiovas rjiSeovs, Aristaen. II. 2 /z?) rpowos airuB-qs airocolSrjaj} 6v ev /xaXa redrjpaKeu rj fiopc})r}, A. P. V.193, XIL99. For aucupium (viscus, retia, etc.) Asin. 215 sq., Bacch. 50, 1158 (on rete cf. also Leo Plant. Forsch.^ p. 149), and True. 37 (fish nets), Epid. 216, and Amphis 23K. (discussed p. 45), A. P. V.IOO drjpevTriv ^jiixaaLV l^6v ^x^J^, ibid. V.56 {yX^vai) (T7rXd7x^^^ VneTepciov biKTva koX irayldeSy ibid. V.96. To be men- tioned in the same connection are the Latin verbs capio and capto: Epid. 215, Ter. Hec. 73, particularly the use of captus (amore) Andria 82, cf. A. P. XIL99 'EypeWr^v W' "Epcoros. SERMO AMATORIUS IN ROMAN COMEDY 57 IV I have yet to consider a few terms that have to do with the senti- mental side of the sermo amatorius in Comedy, and are, incidentally, of considerable importance in the interpretation of numerous passages in Elegy. It has already been remarked that what little sentiment appears in Comedy is necessarily associated with the meretricious rela- tionship. The Comic poets were obliged to look, for this sort of interest, to those more lasting attachments between the meretrix and a single lover which differed from the ordinary bp.i\ia.i (consuetudines) in per- manence, and in the presence of real affection on both sides. However rare such ideal relationships may have been in fact, they are fairly numerous in Plautus and Terence, and in Greek Comedy as represented by Lucian, Alciphron, and Aristaenetus. The best examples in Plautus are Selenium and Alcesimarchus (Cist.), Philematium and Philolaches (Most.). Selenium expresses her passion for her lover Cist. 76 sq. misera maceror quom ilium unum mi exoptavi, quicum aetatem degerem. Philematium is warned against a similar attachment Most. 195-6 stulta's plane quae ilium tibi aeternum putes fore amicum et benevolentem. Moneo ego te: te ille deseret aetate et satietate.^^ In such a relation the girl was rated as pudica if she remained faithful to one lover: Cist. 88 nee pudicitiam imminuit meam mihi alius quisquam, Miles 508-9 quod concubinam erilem insimulare ausus es probri pudicam, cf. aicpoiv Men. Epitrep. 520. Beside the ties of intimacy and affec- tion (consuetudo), (cf. p. 17), there were oaths to bind the lovers together: Men. Samia 279 6p/cos irodos xpovo% (rvvnOeC oh edovXoviiTjv kyco, Ter. And. 277 sq. adeon me ignavom putas, adeon porro ingratum aut inhumanum aut ferum, ut neque me consuetudo neque pudor commoveat ut servem fidem? Such an oath-bound compact of fealty between lovers was commonly termed a opKos <^tXtas. It is to be distmguished from the formal contract, syngraphus^^ (Asin. 746), by which a courtesan was legally bound to one lover for a prescribed space of time. The Latin expression for the opKos (piXlas was foedus. «°For satietas (amoris) cf. taedium in Elegy; k6pos in Greek, A. P. ^.77 ei toLtjv x&P^v i1X€ yvPV fxera K^TrptSos elpvP, oijK Slv tol Kbpov tax^v apvp aUxoiav bp.i.\oiv. iraaat yhp n^ra Kvirptu arepirees eial yvpaUes, A. P. V.255 oi Kdpop elxep tpcoros dpo8L(rLccp rdp Kopop, Aristoph. PI. 190 ir\ir](T pLOPTf epcoTos. «Cf. Reitzenstein Sitzungsberichte der Heidelberger Akademie der Wissenschaf- ten, Heidelberg, 1912, Zur Sprache der lateinischen Erotik p. 9 sq. li STUDIES IN THE DICTION OF THE Though Comedy sheds but little light on the exact meaning of foedus m the sermo amatorius, examples are frequent in Catullus and in the elegiac poets. Starting with Leo's theory^^ that foedus in Elegy was used with special reference to the above mentioned contracts, the word has been much discussed. Reitzenstein, in the work cited, makes it tolerably clear that foedus, as used by Catullus and the elegiac poets has nothing whatever to do with the syngraphs of Asin. 746, or similar contracts. His own conception of the foedus amicitiae as, in origin at least, a compact of friendship in the Roman sense, and consequently something ''peculiar to Roman life and Roman feeling'' is ingeniously supported by a deft comparison of numerous passages from Roman Comedy, Catullus, Cicero, and the elegiac poets. In these examples, the terms amicitia, inimicitia, culpa, benevolus, inimicus, officium, etc.! are carefully analyzed and compared, with a view to determining' their exact significance in the best Latin usage, and their precise relation to one another; the results are then appHed to those passages in Roman erotic poetry where the foedus amicitiae is mentioned. The main objec- tion to the conclusions reached is that they appear to rest upon a too rigid interpretation of the words considered. It is true that amicitia is rarely used as the exact equivalent of amor, but there is no doubt that it is sometimes so used (cf. Pseud. 1262), and consequently no obstacle to such an interpretation where it may seem otherwise indicated. Amicus is regularly a lover in Comedy, and the complement of amica- Most. 195, 247, Pseud. 196, 218, 228, Stich. 679, as eralpos in Greek: Eccl. 913 aial tL wore Teiaofiai ; ovx VKei fiovTalpos and elsewhere. If the word amicus is used by Diniarchus,Truc. 171, in its proper sense (longe ahter est amicus and amator) it must be remembered that even iralpa is sometimes correspondingly used in Greek: cf. Antiphanes 212 ^^6s n XPvaovp irpds aperifv KtKrmkurjs, optcos iraipas' al pih aWat To(>vofjLa pXaTTTovcL Tols TpdiTOLs jdp 6pto:s ov KaUv. The terms benevolus, bene- volentia, inimicitia, etc., to which Reitzenstein would give a hard and fast interpretation, are also frequent in Comedy in erotic contexts with no apparent indication of the idea that he attributes to them. Neither in Comedy nor in Catullus can any technical force be fastened upon the word iniuria or the phrase iniuriam facere, that is not amply covered by the verb d5t/cc^ as used in the Greek sermo amatorius. Just as iniuria and contumelia are, for most purposes, synonymous, so adUmoL and v^pcs show barely a shade of difference in general use: cf. A. P. XII. 188 El (T€ L\(bp adiKO) Kal TOVTO 8oKels v^piv dvai rifv avTijv KoXaacv /cat av "Plautinische Forschungen^ p. 139, n. 2. SERMO AMATORIUS IN ROMAN COMEDY 59 c^tXet fi€ \al363v. 'A5t/cT;Aia may be a trivial offence, A. P. XII. 118 e^tXryo-a Tr}v ^\ir]v, el tovt Ut adUm d5tKw, or it may be actual unfaithful- ness in the technical sense, Xen. Eph. II.4 ov yap av Trore weiadel'nv eK03V *'x\^vdiLav adLKfjadi. Reitzenstein (op. cit. p. 26) quotes Catullus 72. 7 quod amantem iniuria talis cogit amare magis sed bene velle minus. With reference to iniuria he says: ''Weil es (iniuria) die formelhafte Beziehung der Ver- letzung der fides in der amicitia ist, wird durch sie das innerste Wesen derselben, das bene velle aufgehoben." Are we really justified in seeing more in this passage than the familiar paradox odi et amo? Cf. Ter. Eunuch. 70 sq. nunc ego et illam scelestam esse et me miserum sentio: et taedet et amore ardeo, et prudens sciens vivos vidensque pereo nee quid agam scio. The lover's grievance, in this case '^exclusit," leads his slave to remark: "in amore haec omnia insunt vitia: iniuriae, etc." The state of mind provoked by these iniuriae is recognized by the courtesan Thais as inimicitia (174) : potius quam te inimicum, etc. ; yet the facts in this case absolutely preclude those over subtle distinctions which may be grafted on the same words by one who considers too curiously their use in Catullus. The lover's oath or opKos is a commonplace in the Greek sermo amatorius, as Reitzenstein recognizes p. 15, where he quotes a signifi- cant passage from Dioscorides, A. P. V.52 opKov kolvov "Epcor' avedr Kaixev, opKOS 6 TncTTrjP ' kp(nv6y]s defxevos SwertTrdrpw ^tXtr/v. He fails only to remark that the high sentiment of Catullus, and his vehement protesta- tions, may be easily paralleled from the same sources. With regard to the word foedus itself, Comedy supplies the link between the Greek and Catullus: cf. Cist. 460 qui frangant foedera; the meaning of foedus in this passage is explained by Cist. 472, similest ius iurandum amantum quasi ius confusicium. The terms of such a contract, or the leges ama- toriae, may be illustrated from Longus 11.39 ofioaov fxv KaraKnvelv XU^p Ut' av mari] aoi ixkvn ahiKOV h' els ere Kal rds NuM^as yevofxkvrjv Kal (jyedye Kalnlaei. Reitzenstein quotes (p.28) a passage from Catullus which seems to him to illustrate conclusively his friendship argument. The passage injquestion^is Catullus 76 : si qua recordanti bene facta priora voluptas est homini, cum se cogitat esse pium, nee sanctum violasse fidem, nee foedere in uUo divum ad fallendos numine abusum homines, multa parata manent in longa aetate, CatuUe, ex hoc ingrato gaudia amore tibi. 60 STUDIES IN THE DICTION OF THE nam quaecumque homines bene cuiquam aut dicere possunt aut facere, haec a te dictaque factaque sunt; omnia quae ingratae perierunt credita menti. quare cur te iam amplius excrucies? quin tu animo offirmas atque istinc teque reducis et dis invitis desinis esse miser? The whole tone and sentiment of this Catullan passage is amply illustrated by Aristaen. II.9, where the parties concerned are a young man and a girl of the courtesan class, irepK^povoma Tr^XiKovrou opKov wape^rjs dXXa TOVfxdv fxepos dwireWwos /JLTjde avvOrjKas eypcos kpojfjLOTOvs (f>v\dTT€LV . . . rj TTJs (TTJs dLairewTOiKevaL p(jov (pudica) so long as she remained faithful to her lover. While, before, any slight or insult was merely v^pts (contumelia, iniuria) or driAita (Ach. Tat. V.26, Alciph. 1.27.1, 1.6.2), in this relationship a similar action became an d6kr;/xa (iniuria) and ddiKeiv (iniuriam facere) is the verb applied. The injured party might look for justice to the gods originally invoked, Luc. Dial, meretr. XII. 2 ean ns deos v 'Adpaareia /cat TO, Toiavra opa. The relationship had much in common with mar- riage, and, upon the death of a refractory parent, not uncommonly led up to it. So, while foedus in Latin Elegy should not be related to formal contracts for purely mercenary considerations, it may fairly be con- sidered an echo of this somewhat more elevated relationship. There is undoubtedly an intensity of feeling in Catullus which is peculiar to him, but I see no need to look outside the Greek sermo amatorius to interpret his forms of expression. Index Verborum abstineo, 31 n. 52. accipio, 19-20. accumbo, 32. aculeus, 48 n. 72: addictus, 50. adduce, 18. adeo, 16. adhinnio, 41 (Cist. 308) cf. xP«M€Tto-/Lta in Greek index admissarius, 41. admitto, 25. advenio, 16. adventor, 16. aegritudo, 5-8. aegrotatio, 6. aerumna, 11. aestuosus, 53. aestus, 49. ago, (Cist. 311) cf. facio infra, and Friedr. on Catull. 64.145. amator, 31. arnica, 37, 58. amicitia, 58. amicus, 58. amo, 31. amor, 48 n. 74, 58. aratio, aratiuncula, 54. ardor, 10 n. 17. aridus, 36. aro, 40. ars (meretricia), 23. artes (amoris), 49. attingo, 30. attrecto, 31. aucupium, 56. audeo, 29. aviditas, 12. bellum, 50 benevolus,-entia, 58. bestia(mala), 39. blandior, blanditiae, 23-24. blandus, 23. cado, 42. caenum, 53. canis, 55. capio, 56. capularis, 42. caput (limare), 43; prurit, ibid. camuficina, 47. celox, celocula, 36. Chimaera, 53. clandestinus, 42 n. 68. clavus (Cupidinis), 48. commercium (habere), 35. concha, 46. conciliabulum, 36 and n. 60. condimentum, 46. conduce, 18 n. 35. congraeco, 22. coniunx, 42. conloco, 24; Afr. 143 Rib. consuesco, 17. consuetio, 17 n. 34. consuetude, 17, 57. contabesco, 49. contrecto, 31. contumelia, 13, 25, 60. conturbo (pedes), 42. copia, 29. cor, 48-9. cordolium, 49. cubitura, cubitus, 32. cubo, cubito, 32. culex, 46 cf. Cas. 239 and T. L. L. s. v. cupido, 47. cupiditas, 12. cura, 7, 8, 11. cursura, 51. damnum (-a), 20, 21, 22, 51. damnigeruli, 22. damnosus, 22. dato, datatim, 34. decumbo, 21. dedecus, 21, 51. defero, 19. degero, 19. deliciae, 32. desidia, 12, 13. desidiabula, 21, 22. diligo, 31. diobolaris, 19, 38. dirumpo, 46. discus, 51. 62 STUDIES IN THE DICTION OF THE divortium, 42. do, dono, dona, 19. do (obsc), 34. dormio, 32. duco, 18, 36. ducto, 18. egens (amator), 22, 23. elecebra, 24. emo, 19. eques, 44 n. 70. equola, 41. error, 10. esca, 55. exaresco, 41. excludo, 25. exclusio, 25. exerceo, 52. extrudo, 25. facio, 33, 34, and n. 55. factor, 34. fama, 21, 22. fel, 48. fera, 36. ferio, 43. ferus, 46. flagitium (-a), 21, 22. fluctuo, 49. fluvius, 53. foedus, 57-60 cf. A. J. P. 1915, 182 n. 2, 183 n. 1. fores, 26. formido, 6, 9. formosus, 40 n. 65. fortis, 39-40, cf. valens Catull. 89. 2. frater, fraterculus, 42. fructus, 30. frugi, 22, 39 cf. Horace Sat. II. 5. 77. fruor, 30. fuga, 10. fugio, 28. fulcio, 24. galea, 52. gaudium, 6, 7. graecor, 22. Gymnasium, 52. habeo, 19. hirudo, 53. hortus, 40 n. 67. hospitium, 45, 48. ianua, 53. ignis, 48 n. 73. illecebra, 24. iilicio, 24. inanis, 35. incendium, 48. inclino, 42 cf. oquinisco Pomp. 149 Rib. indignus, 15. indomitus, 42. ineptia, 9. inermus, 36. inimicitia, 58, 59. iniuria, 13, 25, 58, 59, 60. inopia, 14, 23, 24, 25, 29. inops, 35. inruo, 41. insania, 8,9. insomnia, 11. intactus, 31. integer, 31. invenustus, 27. invidia, 12. iocus, 31. iugum, 41. labor, 11. lacrima, 24. lacus, 41. iaetitia, 6. iatebrae, latebrosus, 36. lavo, 25 n. 45. lectus, 24. leges (amatoriae), 59. Umax, 38 (for limo vid. caput) lingua (duplex), 44. lubido, 12. lucrum, 20. ludo, 31. ludus, 31. lupa, lupanar, 36. lustra, lustror, 36. machaera, 51-2. macula, 5, 48. SERMO AMATORIUS IN ROMAN COMEDY 63 malacisso, 46. malevolentia, 12. malitia, 38. malus, 38 (cf. merx). mare, 53. medicina, 7. mel, 48. merces, 19. meretrix, 36. merx (mala), 38. metus, 9. militia, 50. mitto, 18. morbus, 5. morem gero, morigerus, 33. morologia, 26, cf. multiloquium Merc. 37 and Donatus on Ter. Eun. 207. mortuos, 36. moveo, 46. munigerulus, 19. musca, 45-6. navis (praedatoria), 36 cf. Xcm/^os Greek index, nequam, nequitia, 22, 39. neo (uberius), 55. nihili (nili), 39. novi (gnosco), 36. nubo, 42. obducto, 18. occento, 26. odi, 28, 59. officium, 16. opera, 16 cf. Ter. Adelph. 532. operaria, 16. operatrix, 16. opus, 33. ovis, 55. Paegnium, 32. palaestra, 51, 53. pallor, 49. patior, 43 cf. Capt. 867. pax, 50. pectus, 49. peculiaris, 45, 55. pecuaria, 54. peculio, 45. peculium, 44, 45. pecus, 54. pellicio, 24. pergraecor, 22. pergula, 37. pernocto, 46. perprurisco, 44. petulantia, 12. piscatura, piscatus, 55, 56. placeo, 28. portitor, 54. portorium, 54. posco, 19. possum, 33. potior, 29, 30. praedatoria (navis), 36. pretiosus, 19, cf. TroXureXijs kraipa Men. 824 K. proseda, 37. prostibulum, 36. prosto, 37. prurio, 43, 44. publico (corpus), 54. publicum, 54. pudicus, 57, 60. putidus, 39. quaero, 16 n. 31 (quaerito, 16, 45) quaestus, 15, 16. quiesco, 36 n. 58. regina, 37 n. 62, cf. Petr. 128 'quaeso* inquam 'regina.' reliquiae, 37. res, sing. =* property, 21; = commercium 35; pl. = res veneriae 35 n. 37. rete (retia), 45, 56. rogo, 17 n. 31. rota (amoris), 47. rudis, 23. saltus, 40 n. 67. satietas, 57. saucius, 50. scando, 46. scaphium, 52. 64 STUDIES IN THE DICTION OF THE schoenus (delibutus-o) 37 n. 62. scortor, 36, scortum, 36. scriptura, 54. Scylla, 53. sector, 28. sella, 37. sequor, 28. sessibulum, 37. siccus, 41. soleo, 17. soUicitudo, 8. solus, 32. sorbeo, absorbeo, 53. soror (sororcula), 42. spero, spes, 29. Sphinx, 53. stabulum (flagiti), 36; 37. sterilis, 35. stimulor (stimulus), 47. sto, 37. stulte (facere), 39. stultiloquentia, 26. stultitia, 9. subigito, subigitatio, 29. subtemen (nere), 55. sucus (consucidus), 41. syngraphus, 19, 57. tabema, 37. taedium, 57. tango, 30-1. tempestas, 53. tento, 29. tero, 43. terror, 9, cf. Ter. Eun. 84, and Donatus ad loc. testes, 44. toxicum, 48. tracto, 31. turpis, 15, 38. turtur, 52. turturilla, 52 n. 77; for turturilla in Isi- dore glosses cf. C.G.L. vol. 5, and com- pare purpurilla in C.G.L. IV. 153.8; V. 477.42; V. 511. 62; V. 524. 30. umbra, 41. umor, 41. usuraria(uxor), 30. utor, 50. vadatus (con-), 50. vadimonium, 50. vasa, 44. venatura, 56. vendo, 19. venio, 16 cf. 0aLvu) Men. 824 K. venustus, 27. verres, 41. via, 41; viae (amoris) 49. vigilo, 12. vilis, 19. vincula (amoris), 51. virosus, 34. viscus, 56. vitium (-a), 5. volgo (corpus), 33. volo, 33. volturius, 53. voluptarii (homines), 7. voluptas, 7. &7pa, 56 dypeuw, 56. dypvirvla, 11. iLypvwo3, 12 &7W, 18 d5iKco, 58-60. ddi/C77)ua, 58-60. d€T6$, 53. alaxp^^) 15, 38. alrib, 19 d/cfs, 47. 6,Ko\ovd(a, 28 n. 49. d/xapria, 5. &va^aivo}, 46, 51. 6.v6.Xo}fxa, 21. &,va(f)p6dLT0if 27. iiPTjp, 42. &vi}0}, 30. iLirexonai, 31 n. 52. diroKKeid), 25. dTToXa^w, 30. dTroTre/xTTW, 18. dp7^a, 13. SERMO AMATORIUS IN ROMAN COMEDY 65 ipeffKO), 28. apo)j 40. Sipovpa, 40. iiTavpitiTOS, 41. ATifJiia, 60. aiiaivio, 41. aloSf 35. &xOos, 11. d\pav(TT0Sf 31. l3aivo)f tech. Men. 824. /SdXXw (/car a/3dXXw), 42. /35eXXo, 53. |3ifaJ, 46. ^Xd/3T7, 21. ^o{}\op.aLf 33. yiyvoxTKoi, 36 n. 58. y\vKVTnKpop, 48. yvp.vb.^03j 52. 5djuaXi5, 41. bairh.vrfy 21. SeXeap, 55, cf. Crat. 216K. bkxoyLo.1, 25. 8r]iJL6p65iTO$, 27. iirt^alpo), 51. kri^rifiLos, 22. eTTt^u/xta, 8, 12. €7ri)uai'5aXajr6»' {L\r}txa), 44. kin(f>OLT03, 16. tpaffT-qs, 31. kpyk^icdai {croiixarC), 16. epyaaia, 15. kpyaarripLOPf 16. Ip7drt$, 16. tpyoPy 33. epco, 31. Spcos, 8. cpcortK6s, 27. kpcoTOjJiapia, 8, 9. iraipa, 16, 36, 58. cuperr^s {ivp-hnara), 47. e^TuxW) 30. 2xw, 19. fry/Lifa, 20. ifdopri, 6, 7. ijo-ux^r^, 32, 36 n. 58. 0t77di^aj, 31. OvpavXo}, 26. OvpoKorrcb, 26. dvpoKoirlaf 26. iTTTreus, 44 n. 70. Kapbla, 49. KaTaK€ifJiaL, 32. KarafcXd/w, 32. KcXeu^os, 41, 50 n. 76 cf. A. P. V. 245. KCI'OS, 35. KtPTpOPf 47. KepSos, 20. K^TTos, 40 n. 67. Kij/w, 46. KP-qCTLO}, 44. kpL^co, 48. KoXaKcuco, KoXaKeinaraf KoXadaL, 23. K6po$, 57. Kprjprjf 41. KpOV0)f 43. /cOiua> 49. 66 STUDIES IN THE DICTION OF THE SERMO AMATORIUS IN ROMAN COMEDY 67 XadpatoSf 42 n. 68. Xa/x/Sdfw, 18, 20 cf. X^/i/itt, A. P. VI. 285. Xkfji^os, 36. cf. A. P. V. 44 Aktx^LOP, ii 5' irepa KepKovpiov cf. also Turp. 98 Rib. Xeaj06pos, 41. Ai)Kos, AuKo, etc., 36. \{)irri, 5-8. fidXaKia, 13. IJ,a\6.(TiX£as), 57, 59, 60. iraT^s (-5€$), 45 cf. Nicophon 4K; 56. 7ra£7»'ia, 32. rral^o), 31. 7ra£w, 43. TrdKalaTpa, 51, 53. iraXa/ct), 52. irai'5ooi,T(b, 16. TrpOTpCTTOJ, 24. TrpcoroTrtipos, 23. irOp, 48. TTWXOS, 41. aairpSs, 39. aLi*)p, 53. cTAceOos, 44. airapLs, 14 and n. 27; airapis =inopia argentaria 23. ciropdalf 50. o-Ti7Mw»'€^6ri, 19. o'U7Kara5ap5d»'a), 33. auTKardKCiAiai, 33. opat, 5. a{)Petjj.L, 18 n. 34. (Tvprjdeia, 17. cvpovaia, 18 n. 34. cxoXv, 13 n. 24. p (dyarpt/3co), 43. TpvycoPf 52. Tpv(f>ri, 13. TUTTTW, 43. TU7xd»'W, 30. I'^pis, 58, 60. (;/3p(fw, 25. virkKKavna, 24. apiJ.aKOP, 7 n. 12. (pdaaa, 52. (f>€vyo}, 28. (piXapdpos, 34. (})L\apyvpLa, 12. <^iX(a, 60. 'iXTpop, 48. 0iXc«), 31. 06/3o$, 6, 9. (/kxtco, 16. (jypoPTist 7, 8. XO-P-CLiTvirrj, 43. XCLpi^ojiai, 20, 33. xdpiT€$, 20. Xpejucrio-jwa, cf. adhinnio (Cist. 308) and A. P. V. 245 XP^/'^^^t'^Ma TCl/LlOU TTpOKC- XP<*}p^