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Comic Invective, Decorum and Ars in Cicero’s De Oratore

  • Nathan Kish
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Abstract

This chapter explores how the discussion of the limits of oratorical humour in Cicero’s De Oratore (55 BC) sheds light on the roles of ars and natura in oratorical success. Although Cicero was criticised by both his contemporaries and later authors for being inappropriately funny, in De Oratore he addressed the importance of decorum and restraint in oratorical humour at some length. In the dialogue the character Julius Caesar Strabo espouses a markedly aggressive brand of humour that accords well with the often turbulent and violent political climate of the Late Republic. Nevertheless, Caesar emphasises that an orator should preserve his dignity and not strive to be funny in the manner of a mime (mimus) or a buffoon (scurra). Caesar attributes success in maintaining such decorum to natura rather than to ars, a reflex of a general question about the role of these elements in the training of an orator which is addressed elsewhere in the dialogue. Caesar’s emphasis on natura, however, obfuscates the fact that for him humour often involves bending or warping how people and things would “naturally” appear through the artful use of language.

Abstract

This chapter explores how the discussion of the limits of oratorical humour in Cicero’s De Oratore (55 BC) sheds light on the roles of ars and natura in oratorical success. Although Cicero was criticised by both his contemporaries and later authors for being inappropriately funny, in De Oratore he addressed the importance of decorum and restraint in oratorical humour at some length. In the dialogue the character Julius Caesar Strabo espouses a markedly aggressive brand of humour that accords well with the often turbulent and violent political climate of the Late Republic. Nevertheless, Caesar emphasises that an orator should preserve his dignity and not strive to be funny in the manner of a mime (mimus) or a buffoon (scurra). Caesar attributes success in maintaining such decorum to natura rather than to ars, a reflex of a general question about the role of these elements in the training of an orator which is addressed elsewhere in the dialogue. Caesar’s emphasis on natura, however, obfuscates the fact that for him humour often involves bending or warping how people and things would “naturally” appear through the artful use of language.

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