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No Decorum in the Forum? Comic Invective in the Theatre of Justice

  • Jan Lukas Horneff
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Abstract

This chapter examines the performative role of humour and invective in Roman forensic interaction. An orator taking centre stage was expected to provide entertainment and demonstrate his dominance in the “theatre of justice”. He had to craft the better gibes and portray his opponent as an inferior comic character, exploiting social and sexual stereotypes in Roman gender discourse. Thus, presenting a case had much in common with staging a comedy. We find evidence of this in the correspondence of the philosopher and rhetorician Fronto with his friend and pupil Marcus Aurelius. In a remarkable letter, Marcus Aurelius anticipates that Fronto would very likely ridicule and defame the philosopher Herodes Atticus, also a friend and teacher of Marcus Aurelius, and Fronto’s opponent in a forthcoming trial. While the adequacy of personal attacks is never questioned in principle, Marcus Aurelius asks Fronto for moderation in this specific case. From a few hints in Fronto’s letters, we can conclude that he had planned to portray Herodes Atticus as an effeminate intellectual, a cinaedus. This kind of mockery was widespread in antiquity and apparently had the potential to entertain the public: it was the perfect ingredient for comic invective in the theatre of justice.

Abstract

This chapter examines the performative role of humour and invective in Roman forensic interaction. An orator taking centre stage was expected to provide entertainment and demonstrate his dominance in the “theatre of justice”. He had to craft the better gibes and portray his opponent as an inferior comic character, exploiting social and sexual stereotypes in Roman gender discourse. Thus, presenting a case had much in common with staging a comedy. We find evidence of this in the correspondence of the philosopher and rhetorician Fronto with his friend and pupil Marcus Aurelius. In a remarkable letter, Marcus Aurelius anticipates that Fronto would very likely ridicule and defame the philosopher Herodes Atticus, also a friend and teacher of Marcus Aurelius, and Fronto’s opponent in a forthcoming trial. While the adequacy of personal attacks is never questioned in principle, Marcus Aurelius asks Fronto for moderation in this specific case. From a few hints in Fronto’s letters, we can conclude that he had planned to portray Herodes Atticus as an effeminate intellectual, a cinaedus. This kind of mockery was widespread in antiquity and apparently had the potential to entertain the public: it was the perfect ingredient for comic invective in the theatre of justice.

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