In the past century, scholars have observed a veritable full cast of characters from Roman comedy in the poetry of Catullus. Despite this growing recognition of comedy's allusive presence in Catullus' work, there has never been an extended analysis of how he engaged with this foundational Roman genre. This book sketches a more coherent picture of Catullus' use of Roman comedy and shows that individual points of contact with the theatre in his corpus are part of a larger, more sustained poetic program than has been recognized. Roman comedy, it argues, offered Catullus a common cultural vocabulary, drawn from the public stage and shared with his audience, with which to explore and convey private ideas about love, friendship, and social rivalry. It also demonstrates that Roman comedy continued to present writers after the second century BCE with a meaningful source of social, cultural, and artistic value.

Argues that Catullus adapts Roman comedy to explore private ideas about love, friendship, and social rivalry.

Provides a comprehensive critical engagement with Roman comedy and its reception presented by leading international scholars in accessible and up-to-date chapters.

This book provides the most complete and definitive study of Roman comedy. Originally published in 1952. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Krostenko (classics, U. of Chicago) explores charm, wit, elegance, and style in Roman literature of the late Republic by tracking the origins, development, and use of the terms that described them, which he calls "the language of social performance." His sociolinguistic approach is to describe the relationship between the words themselves and the ideological categories they expressed. Included in his analysis are the growth of elite aestheticism, the Latin rhetorical tradition, performance in Cicero and Catullus, and the rise of Octavian and the death of the language of social performance. Annotation copyrighted by Book News Inc., Portland, OR.

For many years the domain of specialists in early Latin, in complex metres, and in the reconstruction of texts, Roman comedy is now established in the mainstream of Classical literary criticism. Where most books stress the original performance as the primary location for the encountering of the plays, this book finds the locus of meaning and appreciation in the activity of a reader, albeit one whose manner of reading necessarily involves the imaginative reconstruction of performance. The texts are treated, and celebrated, as literary devices, with programmatic beginnings, middles, ends, and intertexts. All the extant plays of Plautus and Terence have at least a bit part in this book, which seeks to expose the authors' fabulous artificiality and artifice, while playing along with their differing but interrelated poses of generic humility.

This book explores the social institutions, the prevailing social values, and the ideology of the ancient city-state as revealed in Roman Comedy. "The very essence of comedy is social," writes David Konstan, "and in the complex movement of its plots we may be able to discern the lineaments and contradictions of the reigning ideas of an age." David Konstan looks closely at eight plays: Plautus's Aulularia, Asinaria, Captivi, Rudens, Cistellaria, and Truculentus, and Terence's Phormio and Hecyra. Offering new interpretations of each, he develops a "typology of plot forms" by analyzing structural features and patterns of conventional behavior in the plays, and he relates the results of his literary analysis to contemporary social conditions. He argues that the plays address tensions that were potentially disruptive to the ancient city-state, and that they tended to resolve these tensions in ways that affirmed traditional values. Roman Comedy is an innovative and challenging book that will be welcomed by students of classical literature, ancient social history, the history of the theater, and comedy as a genre.

This book provides a unique panorama of this challenging area of Greek literature, combining literary perspectives with historical issues and material culture.

The Life of Comedy after the Death of Plautus and Terence documents the ongoing popularity of Roman comedies, and shows that they continued to be performed in the late Republic and early Imperial periods of Rome. Playwrights Plautus and Terence impressed audiences with stock characters as the young-man-in-love, the trickster slave, the greedy pimp, the prostitute, and many others. A wide range of spectators visited Roman theaters, including even the most privileged members of Roman society: orators like Cicero, satirists like Horace and Juvenal, and love poets like Catullus and Ovid. They all put comedy’s varied characters to new and creative uses in their own works, as they tried to make sense of their own lives and those of the people around them by suggesting comparisons to the standard personality types of Roman comedy. Scholars have commonly believed that the plays fell out of favor with theatrical audiences by the end of the first century BCE, but The Life of Comedy demonstrates that performances of these comedies continued at least until the turn of the second century CE. Mathias Hanses traces the plays’ reception in Latin literature from the late first century BCE to the early second century CE, and shines a bright light on the relationships between comic texts and the works of contemporary and later Latin writers.

A Telegraph Best New Poetry Books for Christmas 2021 Carcanet publishes several Catulluses: C.H. Sisson's, Len Krisak's, Simon Smith's. But Isobel Williams's Catullus: Shibari Carmina is different in kind from the earlier versions. 'Translating Catullus has been, for me, like cage fighting with two opponents,' the translator writes: 'not just A Top Poet, but the schoolgirl I was, trained to show the examiner that she knew what each word meant.' The struggle is intensified by the presence of a third element, something that made Catullus come alive, his 'tormented intelligence and romantic versatility'. 'It eventually happened at a fetish venue in South London, The Flying Dutchman - an echo of Catullus's doomed obsessive love? Someone at life class, knowing I like a drawing challenge, had told me about a Japanese rope bondage ( shibari) club called Bound. I asked the management if I could draw there; on arrival I was treated like the Queen Mother. Best of all, the schoolgirl was too young to be let in.' The dynamics of shibari released Catullus from conventional constraints and delivered him to new rigours: 'I found context, metaphor and idiom for Catullus - whom one could glibly define as a bisexual switch from the late Roman Republic when such concepts were meaningless: a stern moralist who splits into an anxious bitchy dominant with the boys, a howling sub with his nemesis, the older glamorous married woman he calls Lesbia (here called Clodia, which might have been her real name).' The poet uses the terminology and forms of social media, a very contemporary idiom which is at once subjected to severe scholarship and tight syntactical discipline. All the crucial language knots are firmed up, the sense of the Latin emerges with Catullus's own laughter restored, along with the other registers of love and loss. Isobel Williams's drawings add immediacy to her versions which 'are not (for the most part) literal translations, but take an elliptical orbit around the Latin, brushing against it or defying its gravitational pull.'