91 The most detailed discussion of the history of the word is by Otto Ribbeck in the Rheinisches Museum, 31, 381 ff.

"The following passages of Plato are also cited by Ribbeck: Sophistes, p. 268; Laws, p. 908d; Apology, p. 38a; Republic, 1, p. 337a; Symposium, p. 216d; Theatetus, p. 150.

93 See also Ethics Eud. 3, 1234a, 1; Etym. M., p. 1192a, 31.

For the traditional Stoic and Epicurean attitude towards irony, which even Aristotle regards as a purely relative virtue lying in the mean between ἀλαζονεία and the qualities of the βαυκοπανούργος compare Hirzel, op. cit., p. 366, note 3.

95 Viz., (1) deceiving of expectation, (2) caricature, (3) comparison with the ugly or distorted, (4) irony, (5) assumed simplicity, (6) lashing of folly.

See Cicero, Tuscl. Disp. 2, 26; ad Q. frat. 2, 26, 32; Reitzenstein: Scipio Aemilianus und die Stoische Rhetorik, Strassburger Festschrift zu 46 vers. der deutschen Philologer und Schulmänner, Strassburg, 1901. 97 Op. cit., pp. 311 ff.

98 See Cichorius, op. cit., p. 310.

" On the charge of Asellus see Lucilius 394.
100 See infra, pp. 330-336.

101 On the stylistic position of Lucilius in general, see the testimonia de vita et poesi C. Lucili in Marx' Prolegomena, pp. cxxv-cxxxiv; also the article Molle atque Facetum by C. N. Jackson, in the Harvard Studies in Classical Philology, vol. 24, pp. 117-137; the article Horace, Catullus, Tigellius by B. L. Ullman, in C. P. 10, pp. 270-296. For a criticism on Jackson and Ullman, see article by M. B. Ogle, Horace an Atticist, in C. P. 11, pp. 156-168. While I cannot agree with Ogle's general point of view he is right in denying any relation between Lucilius and Asianism. On gracilitas see A. Gellius 6, 14, 6; Marx, testimonia no. 73; Fronto, p. 113 N.; Marx, testimonia, no. 74.

102 Petronius 4, Marx, testimonia, no. 77. On schedium see infra, pp. 146 ff.

103 See Cicero, de oratore 1, 72; Quintilian 10, 1, 94; Marx, testimonia nos. 58 and 62.

104 On the officia oratoris which may be connected with the adjective doctus, see Cicero, de oratore 2, 115; Quintilian, 5 praef. 1; also Hendrickson on The Origin and the Meaning of the Ancient Characters of Style, in A. J. P. 26, 260 and especially note 3.

105 Cicero, de oratore 1, 72; Marx 1241. I can see no valid reason why Marx should be averse to regarding this passage as representing the belief of Lucilius.

106 Lucilius was probably not urbanus in the wide sense in which that word had come to be used in the Augustan age. In the main the term was in his period confined to the sense of pregnant wit, and yet such a fragment as 1322 with its differentiation between the style of the city and that of Praeneste shows that the differentiation between the urbanus and the agrestis as two opposed types was already known. Cicero, de

oratore 1, 72. Horace, sat. 1, 10, 64 though a mere argumentative concession, implies the prevalence of such a view even in the Augustan age. Porphyrio's phrase (ad Horat. serm. 1, 3, 40) Lucilius urbanitate usus seems to mean employing a witty Lucilian expression.

107 Cicero, Brutus 133, 285; also Ullman, op. cit., p. 287.

108 Cicero, epist. ad fam. 9, 15, 2; Horace, sat. 1, 4, 16.

109 On the meaning of facetior in this passage see Jackson, loc. cit., p. 131, note 3.

110 Cicero, orator 34.

111 Horace, sat. 1, 10, 30 ff. On the oμημara see infra, pp. 157-158. 112 See Marx, comment. ad loc.

113 Viz., on vowels, 351, 356, 357, 358, 362, 364, 367, 369, 371; on prepositions in composition 373, 374, 375; on consonants 377, 379, 381, 382. 114 Viz., 33, 63, 171, 204, 1128, 1134, 1284, 1334.

115 See supra, p. 86.

116 See infra, pp. 153-155.

117 See supra, p. 106.

118 See infra, pp. 450-456, and also Lucilius, fragments 649 and 650. 119 See fragments 587-590, 632, and infra, pp. 450-456.

120 See infra, pp. 456 ff.

121 See infra, pp. 460 ff. on the relation of this satire with the Ars Poetica.

122 See supra, pp. 78 ff.

123 On iunctura see also fragments 378, 387.

124 See infra, pp. 277-306, for sat. 1, 4; pp. 336-349; for sat. 1, 10; and

pp. 369-378 for sat. 2, 1.

125 See Marx, ad loc.

126 See infra, pp. 461 f.

127 In such fragments of Lucilius as those on friendship in books 29 viz., 830, 834, 908, 909, 902, 905, 906, on which see Cichorius, op. cit., pp. 177-179; for Lucilius' interest in the history of philosophy, see 755, 754, 753, 757, 762, apparently forming a satire on a banquet of philosophers, as Cichorius has seen op. cit., pp. 44-46.

128 Cf. also Cichorius, op. cit., pp. 11 f., 40 f., 46 f.

129 Op. cit., pp. 270-296.

130 Magnam autem partem clementi castigatione licet uti; gravitate tamen adiuncta, ut severitas adhibeatur et contumelia repellatur, atque etiam illud ipsum, quod acerbitatis habet obiurgatio, significandum est ipsius id causa, qui obiuregtur, esse susceptum.

131 See supra, pp. 100-104.

132 For these passages see Marx, testimonia nos. 53, 54, 55, 56.

133 See Marx, index grammaticus s.v. castrensis sermo.

134 See Marx, index VI, vocabula peregrina praeter Graeca.

135 Cichorius, op. cit., pp. 40-53.

136 See de officiis I, 128 and 148. Panaetius disapproves of the Cynic flouting of the proprieties of speech and urges the entire rejection of the

Cynic system: Cynieorum vero ratio tota est eicienda; est enim inimica verecundiae sine qua nihil rectum esse potest, nihil honestum.

137 So Quintilian 6, 3, 104, quotes the definition of Domitius Marsus on urbanitas which might well apply to such a book of Lucilian satire as 11; urbanitas est virtus quaedem in breve dictum coacta et apta ad delectandos movendosque homines in omnem adfectum animi; maxime idonea ad resistendem vel lacessendum, prout quaeque res aut persona desiderat. After criticizing this definition especially on the score of the demand for brevity, Quintilian gives his own definition in 107 which fits admirably the discriminating care, perfect finish, and pervasive atmospheric humor of Horatian satire: Nam meo quidem iudicio illa est urbanitas, in qua nihil absonum, nihil agreste, nihil inconditum, nihil peregrinum neque sensu neque verbis neque ore gestuque possit deprehendi, ut non tam sit in singulis dictis quam in toto colore dicendi, qualis apud Graecos 'ATTIOKμós ille redolens, Athenarum proprium

sermonem.

138 See supra, pp. 85-92.

139 On the relation of this passage to the critical theory of Horace in the Ars Poetica, see Lucilius, the Ars Poetica of Horace, and Persius, in Harvard Studies in Classical Philology, vol. 24, pp. 28 ff. I am now inclined to interpret the phrase tantum de medio in Horace's Ars Poetica, line 243, as a reference to the sermo which reproduces the language of ordinary life. My former interpretation in the sense of a middle genre I believe to be erroneous.

140 See supra, pp. 91-92.

141 Mullach, Frag. Phil. Gr. 1, p. 233, no. 22. Compare also Aristotle's discussion on «ευτραπελία and βωμολοχία in the Nichomachean Ethics II 7, 1108a, 24, and the relation of βωμολοχία, ευτραπελία, and ἀγροικία to play or παιδία. Also the discussion on παιδία in Ethics 10, 6.

142 On schedium see the paper by Ingersoll in C. P. 7, pp. 59-65. Also see infra, pp. 146 ff.

143 See supra, pp. 85, 93, 96.

144 See infra, pp. 248-274.

145 See supra, pp. 92-96.

146 In fact summissus, humilis, humilitas are probably to be regarded as translations of the Greek rhetorical terms таTeós and rаrewórns. See Geigenmuller, op. cit. index.

147 Dionysius of Halicarnassus uses similar language of the plain style, which he declares is precise and while seeming to be unfinished is in reality a dialect logically consistent and formed by an impeccable and simple reasoning art. Lysias 8 and Demosthenes 2, 6, p. 138, 9. Also Smiley, op. cit., pp. 219-231.

148 Compare Hendrickson in C. P., 12, pp. 88-92.

149 On the quality of stylistic reserve see Cicero, orator 81 and 83. The discussion of parsimonia in 81 is especially in point.

160 Compare the interesting collection of passages made by Jackson in the article, Molle atque Facetum, vol. cit., pp. 132 ff. in proof of Horace's use of tenuis and related terms as technical designations of plain style.

151 For further consideration of these points see my discussion of Horace's sat. 1, 4, passim infra, pp. 277-306; and 1, 10, infra, pp. 336-349. 152 Yet even in Lucilius we apparently have attempts at this more subtle and pervasive irony in the satire upon the interview with the bore in book 6, for example.

153 See supra, pp. 79-80.

154 See Hendrickson's article, Horace and Valerius Cato, in C. P. 12.

155 See supra, p. 116, note 133.

156 See infra, pp. 338-341.

157 See supra, pp. 122-124.

158 See Heinze-Kiessling, comment ad loc.

169 See supra, pp. 117-118 for evidence of the Lucilian titles.

160 See supra, pp. 114-115.

181 Orator 76.

162 Inst. 10, 1, 94.

163 See R. K. Hack, The Doctrine of the Literary Forms, in Harvard

Studies in Classical Philology, 27, pp. 1-67 passim.

164 See infra, pp. 338-341.

185 See supra, pp. 114-116.

166 See Heinze-Kiessling's note on sat. 1, 4, 53 and A. P. 234.

167 See Smiley, op. cit., p. 215.

168 See Marx, comment. ad loc.

169 See Marx, index grammaticus metricus rerum memorabilium, passim.

CHAPTER III

LUCILIUS AND THE GREEK SATIRISTS

It is antecedently probable that Lucilius as a member of a circle permeated with the new Greek learning in the fields of grammar, rhetoric, and philosophy should have sought to familiarize himself with the various expressions of the Greek satiric spirit so widely diffused among the popular and scholastic literary forms of the Hellenistic period. Unfortunately, the works of the popular Cynic and Stoic preachers which afford the nearest analogue to the genre of Lucilius are in fragments. For the study of these fragments of the Cynics and Stoics and for Greek satire in general we have as yet no work approximating to the thorough scholarship and imaginative insight so constantly evidenced in the edition of Marx and in the study of Cichorius on Lucilian satire. A detailed examination of the whole question of the relations between Greek satire and Roman satire is a pressing need, but falls outside the immediate scope of this work. Yet it is necessary if we are to gain a real understanding of the nature of Horace's dependence upon Lucilius to form some idea of the broad outlines of the problem of the relationship between the Greek and Latin satiric forms, and to reconstruct the probable paths of these cultural influences so far as the baffling nature of our Greek and Latin material permits. In view of the strong tendency to stress the Italic elements entering into the development of satire as a genre and the relative neglect of the indications of Greek influence, this preliminary study may at least have the justification of indicating the general nature of the problem.

It is my purpose, therefore: (1) to examine the external evidence for the influence of the popular satirical productions of the Cynic and Stoic schools upon the satires of Lucilius, those informal Greek works, which from their common purpose to convey serious moral teaching under the form of a humorous discourse, whether oral or written, are most conveniently