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VERBAL HUMOUR in PLUTARCH and SUETONIUS' LIVES Humour Will Be Dealt with in This Study in Accordance with the Theory of the Ri

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VERBAL HUMOUR in PLUTARCH and SUETONIUS' LIVES Humour Will Be Dealt with in This Study in Accordance with the Theory of the Ri VERBAL HUMOUR IN PLUTARCH AND SUETONIUS’ LIVES Humour will be dealt with in this study in accordance with the theory of the ridiculum enunciated by Cicero in the second book of his De oratore and by Quintilian in the sixth book of his Institutio oratoria1. By ridicula they understand laughter-inducing utterances and acts which are produced in a playful state of mind. The laughter in ques- tion is called risus; it is different from derisus, which is the laughter stirred by utterances and acts that are characterized by unintentional stultitia. Ridicula, according to Quintilian, have in common with urbana «a certain tincture of learning derived from associating with well-educated men» (Inst. or. VI 3.17). Verbal ridicula are defined in De oratore as «those sayings which remark upon and point out something unseemly (turpitudinem ali- quam) in no unseemly manner (non turpiter)» (II 236). They are sub- divided in cavillatio (banter, badinage) and dicacitas (ready wit, quickness at repartee), the former running with even flow all through a speech, the latter «incisive and intermittent» (peracutum et breve) (De or. II 218). Cavillatio makes use of either narration or imitation: in sketching, in the course of continuous facetiae, the character of individuals, they are «so portrayed that either through the relation of some anecdote their real natures are understood, or, by the infusion of a trifle of imi- tation, they are found out in some fault sufficiently marked to be laughed at» (De or. II 243). As for the laughter produced by dicaci- tas, «it is awakened by something pointed in a phrase or a reflec- tion» (II 244). Whether a dictum is witty in its wording (its verba) or in its meaning (its sententia or res) can be established as follows: «The joke which still remains witty, in whatever words it is couched, consists in re; that which loses its pungency, as soon as it is differ- ently worded has all its wit (leporem) in verbis» (II 252). 1 Much of the information available in ancient literature will be quoted in trans- lation (indicated by the use of guillemets, inverted commas being used to set off direct speech within a quotation). The translations used are those published in the Loeb Classical Library by B. PERRIN (Plutarch, Vitae parallelae), J.C. ROLFE (Sue- tonius, Vitae XII Caesarum), E.W. SUTTON & H. RACKHAM (Cicero, De oratore; often tacitly corrected) and H.E. BUTLER (Quintilian, Institutio oratoria). 190 T. REEKMANS In the course of the following paragraphs I shall give, under head- ings used by Cicero and Quintilian in classifying2 various types of verbal humour (i.e. humour in verbis or in rebus, as opposed to prac- tical jokes), a survey of Plutarch’s data on Greek and Roman witty sayings and of his own witticisms. In each paragraph the bons mots recorded or produced by Plutarch will be compared with examples of the same type of humour available in the vitae duodecim Caesarum of Plutarch’s younger contemporary Suetonius. The purpose of the present study is to find out whether Plutarch and Suetonius differed from one another in their selection and rendering of geloi'a and ridicula and in their own practice of that kind of intellectual game in their biographical work. Hellenic verbal humour was always expressed in Greek, not only in Attica, Rhodos, Byzantium, Sicily (famous for its wit, cf. De or. II 217), but also in Rome; Roman verbal humour not only used Latin but also (quite often, especially in Rome) Greek. As Plutarch appar- ently wrote for a monolingual public3, whereas Suetonius obviously addressed his vitae to bilingual readers, Plutarch, when faced with ridicula, felt obliged either to translate, or to render in general terms4, or to omit such humour; Suetonius on the contrary, when coming across geloi'a, could (and most of the time did) simply quote them in the original language. Humour in rebus can be translated without difficulty, humour in verbis, on the other hand, may be simply untranslatable5. Dicta are 2 The earliest extensive list of loci ex quibus dicta ridicula ducantur (Inst. or. VI 3.46) is to be found in the Rhetorica ad Herennium I 6.10 as a survey of means by which the orator, faced with a public fatigued by listening, can provoke laughter in the course of his introduction: ab apologo, fabula veri simili, imitatione depravata, inversione, ambiguo, suspicione, inrisione, stultitia (or irisione stultitiae?, cf. De or. II 280: stultitiae reprehensio), exsuperatione, collectione (or collatione?, cf. De or. II 265), litterarum mutatione, praeter expectationem, similitudine, novitate (no doubt verborum), historia, versu (the sequel ab alicuius interpellatione aut adrisione does not belong to this list). Some of the items (ambiguum, exsuperatio, litterarum muta- tio, similitudo) have been taken up again by the author of the Rhetorica, many more have been developed and exemplified by Cicero and Quintilian. 3 Plutarch felt obliged to translate even basic Latin, cf. Crass. 7.1: Mavgno", o{per ejsti; mevga", uJpo; tw'n politw'n ajnagoreuqeiv". 4 Cf. n. 9 and Brut. 34.8: paidia;n oJ povto" e[scen oujk a[carin oujd’ ajfilov- sofon. 5 E.g. the play on words ascribed to Cato the censor in De or. II 256: Cato said cuidam: Eamus deambulatum, and on the other asking: Quid opus fuit ‘de’?, he rejoined: immo vero, quid opus fuit te? VERBAL HUMOUR IN PLUTARCH AND SUETONIUS' LIVES 191 often couched in iambic or dactylic measures, rendering the transla- tion of wit in rebus less easy, and that of humour in verbis more difficult. This is the reason why Plutarch gladly used to quote6 verses of well-known Greek poets, wittily introduced by his characters into their speeches or conversation, the so-called versus facete interpositi of De or. II 257; verses of Latin poets, on the contrary, were simply omitted7. The same applies to comic lines, satirical songs and ditto verses on the protagonists of Plutarch’s lives: Greek metrical wit was often quoted in full8, Latin, however, was dealt with in very general terms9 or totally omitted10. Suetonius’ attitude towards the jocular insertion of well-known Greek verses and towards malicious Greek metrical wit was entirely different11. According to De or. II 217, there were in Cicero’s days «sundry Greek books entitled ‘Concerning the laughable’», in which one 6 Both in his lives of Greek personalities (e.g. Demetr. 14.3 and 46.10, Phoc. 17.1, Pyrrh. 29.4, Tim. 32.3) and in his Roman lives (e.g. Cic. 27.4, Brut. 34.6). 7 Both because of its humour in verbis (pun on a name, cf. 2.1.2) and because of its metrical character, Cicero’s reply to an accuser pressing him with the question “Tell me, Marcus Tullius, what have you to say (numquid potes) about Sextus Annalis?”, did not stand any chance of being quoted by Plutarch in his paragraphs on Ciceronian humour. That reply was: Quis potis ingentis causas evolvere belli?, i.e. the initial line of the sixth book of Ennius’ epic, the Annales. Cicero’s repartee is quoted by Quintilian, Inst. or. VI 3.86 as an example of dissimulatio, i.e. intentional misunderstanding (cf. 2.1.5). 8 Cf.e.g. the quotations of Greek comedy in Alc. 13.2, Alex. 17.7, Cim. 15.4, Dem. 9.5, Nic. 8.3-4, Per. 3.4-7, 13.8 and 10, 24.9 and 10, 33.8, Sol. 25.2. 9 Cf. Aem. 34.7 (concerning Aemilius’ triumph over Perseus): «The whole army carried sprays of laurel ..., singing diverse songs intermingled with jesting, as the ancient custom was»; Sull. 6.19: «On the theme of his marriage (with Caecilia, daughter of Metellus) many verses were sung in ridicule of him by the common peo- ple»; Galba 4.2: «When verses were made about Nero and men (in Spain) sang them freely ...». 10 Suetonius’ quotation of a popular distich on Otho’s appointment as governor of Lusitania: Cur Otho mentito sit, quaeritis, exul honore? Uxoris moechus coeperat esse suae (Otho 3.2), has no counterpart in Plutarch’s Galba 19.6-20.2, which deals with the rivalry between Nero and Otho over Poppaea Sabina and Otho’s limogeage to Lusitania. 11 Instead of referring in abstract terms to Greek verses facete interpositi and to Greek metrical wit, Suetonius quoted them in full, in the original language (cf. for the former Vesp. 23, for the latter Aug. 98.4 and Dom. 14.2); in Dom. 23.2, however, he appears to have translated into Latin a Greek distich, for the crow foretelling Domitian’s death must have croaked e[stai (pronounced ‘este’) instead of ejstiv, not erit instead of est. As for Latin metrical wit, contrary to Suetonius’ habits it is referred to in abstract terms in Nero 42.2: ... iocularia in defectionis duces carmina, quae vulgo enotuerunt, ... gesticulatus est. 192 T. REEKMANS found ridicula et salsa multa Graecorum; «all however who tried to teach anything like a theory or art of this matter proved themselves so conspicuously silly that their very silliness is the only laughable thing about them». If the quality of those treaties peri; geloivwn had been better, they might have survived, and if they had come to us they would have furnished, instead of De or. II 216-289 and Inst. or. VI 3, the theoretical background of the present study. 1. BADINAGE 1.1. By means of narration This kind of cavillatio is illustrated in the Institutio oratoria by Cicero’s narratio (in his Pro Cluentio 58) of Fabricius’ flight (VI 3.40) and by M.
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