Beruflich Dokumente
Kultur Dokumente
REFERENCES
Linked references are available on JSTOR for this article:
https://www.jstor.org/stable/3567869?seq=1&cid=pdf-reference#references_tab_contents
You may need to log in to JSTOR to access the linked references.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide
range of content in a trusted digital archive. We use information technology and tools to increase productivity and
facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
https://about.jstor.org/terms
Cambridge University Press, The Classical Association are collaborating with JSTOR to
digitize, preserve and extend access to Greece & Rome
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
Greece & Rome, Vol. 52, No. 2, ( The Classical Association, 2005. All rights reserved
doi: 10.1093/gromej/cxi005
ROMAN PHARMACOLOGY:
PLAUTUS' BLANDA VENENA
By DOROTA DUTSCH
1 See e.g. Pacuv. Trag. 195, Apul. Met. 10.21, 10.27, Livy. AUC 1.9.16, 27.15.11-12, 32.40.11,
Petron. Sat. 113.7.2, Tac. Hist. 1.74, Ann. 13.13, 14.2.
2 Ad Ad. 291.4: 'It is characteristic of women when they speak either to flatter others or to pity
themselves' (Proprium est mulierum cum loquuntur aut aliis blandiri aut se commiserari). For blanditia
being typical of women (not just of certain female stock types) see also Ad Ad. 288.4, 289.1, and
353.2, Ad An. 286.2, 685.1, Ad Hec. 585.3, 824; Ad Eu. 95.2.
3 Donatus' comments on how old men occasionally speak blande when addressing women, see Ad
Hec. 740.4, 7. Cf. V. Reich, 'Sprachliche Charakteristik bei Terenz', W.S. 51 (1933), 77. Terence
himself uses the term exclusively to draw attention to male blanditia (Ph. 252, Hec. 68, 861). An
exchange in the final scene of the Hecyra, during which Pamphilus dismisses Bacchis' claim that
he is the most coaxing of all men with 'look who's talking' suggests that Donatus was nevertheless
correct in his assessment.
4 Mea, mea tu, amabo, and other such expressions are blandimenta fitting for women (Ad Eu.
656.1). Repeated use of the name of one's interlocutor is also a blandimentum (see Ad Eu. 462.2, 871).
5 Cf. J. B. Hofmann, Lateinische Umgangssprache (Heidelberg 1978, 4th edition), 127 and 137. For
the most exhaustive account, see J. N. Adams, 'Female Speech in Latin Comedy', Antichthon 18
(1984), 55-67, on gender differences in the use of polite modifiers (amabo, quaeso, and obsecro),
68-73, on mi/mea. M. Gilleland, Linguistic Differentiation of Character Type and Sex (Diss.
University of Virginia, 1979), analyzes the distribution of endearing forms of address among
various stock characters in Plautus and Terence, concluding that gender, not status, is the decisive
criterion, ibid. 281. See also below n. 37 on amabo used by men.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
206 PLAUTUS' BLANDA VENENA
Indulgent words
6 Cf. C. Bennett, Syntax of Early Latin (Hildesheim, 1966), 41, and Hofmann (n. 5), 127.
7 A. Ernout and A. Meillet, Dictionnaire etymologique de la langue latine (Paris, 1967), 72.
8 Hor. Carm. 4.1.8, Petr. 113.7, Ov. Am. 3.1.46, 3.7.58; Ars 1.455, 1.468, Prop. Val. Max. 2.7.6.
9 See 5.230 for the nurses' blanda atque infracta loquella and 5.1017-18 for children's blanditia (cf.
Hor. S. 1.1.25, Verg. G. 3.185, Val. Max. 2.7.6). For vox blanda as alleviating pain, see Lucr.
6. 1244-6 'the soothing voice of the weary mingled with the voice of complaint' (blandaque lassorum
vox mixta voce querellae); the voice can be understood to belong both to the weary caregivers or to the
victims of the plague - see C. Bailey, Titi Lucreti Cari De Rerum Natura Libri Sex (Oxford, 1963).
Blandus is regularly applied to describe soothing remedies, cf. TLL, 2030, 12-40.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 207
10 See Epid. 158-9, cf. 320-1, Mos. 389, cf. 395, and Aul. 192, cf. 195-6. Note that our expla-
nation of blanditia as discourse of indulgence and contiguity also accounts for the practices of pol-
itical blanditia described in De petitione: empty promises and nomenclatio (31, 41) De pet. presents
the candidate's use of such strategies as a necessary evil: 'while blanditia is base and shameful
under other circumstances, it is, nevertheless, necessary in canvassing' (ibid. 31); cf. Cic. De orat.
1.112: where 'to canvass in a rather coaxing manner' (petere blandius) is described as 'making a
fool of oneself' (esse ineptum).
1 See S. J. Tambiah, Magic, Science, Religion, and the Scope of Reality (Cambridge, 1990),
84-110, for the history of this concept in the social sciences since Levy-Bruhl.
12 See the notes on the personality in 'primitive' society in Levi-Bruhl, How Natives Think
(New York, 1966), 54-81.
13 C. Gilligan, In a Different Voice, (Cambridge, 1982), esp. 16-19, on women's tendency to define
themselves in a context of human relationship. See J. Kristeva 'Un nouveau type d'intellectuel', Tel Quel
74 (1977), 7, and her remarks on the innate adversity towards generally established categories felt by the
woman 'cramped within the confinement of the body' ('trop prise par les frontieres du corps').
14 p. Brown and S. Levinson, Politeness: Some Universals in Language Usage (Cambridge, 1987, 1st
ed. 1978) is based on data from unrelated languages. People across cultures use similar strategies to
show respect for the other's self-image. One such type of strategy, 'positive politeness', consists in
stressing the relationship between speaker and hearer, Brown and Levinson, op. cit. 101-29. See
C. Kerbrat-Orecchioni, Les interactions verbales (Paris, 1990-1994) Vol. 1,192ff. for references to
other research confirming the validity of the Brown-Levinson theory.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
208 PLAUTUS' BLANDA VENENA
A hooker wheedles as long as she can spot something to steal. If you really loved him you
would have bitten off his nose.
15 Though their dramatic functions are no doubt distinct, both the procuress and the courtesan
participate in the process of verbal seduction. In the Asinaria the young man describes how both
women seduced him 'with charm and kind words' (blande et benedice), 204-14; see especially
207-9: 'you used to say that both you and she loved me and only me' (me unice unum... te atque
illam amare aibas mihi).
16 192: Superas facile, ut superior sis mihi quam quisquam qui impetrant. Gratuitous compliments
are typical of the speech of the meretrix, cf. Donatus (Ad Eu. 463.1) remarks that she speaks 'like
a hooker and a witty girl' (utpote meretrix et faceta).
17 Cf. J. N. Adams, The Latin Sexual Vocabulary (Baltimore, 1982), 35 and n. 2, for the use of
nasus as anatomical metaphor. See contra A. S. Gratwick's suggestion that Erotium might be com-
pared here to a tame bird nibbling on her client's nose, Plautus: Menaechmi (Cambridge, 1993), 158.
18 Cf. OLD l.b.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 209
A proper madam should have good teeth in order to smile at people as they come and,
talking to them softly, plot evil in her heart while saying good things with her tongue.
This smile in which the lena bares her teeth, at once alluring and
threatening, is a fitting emblem of the demimondaine's speech.20 Her
blanditia is an ambivalent discourse associated with crossing personal
boundaries and with all the pleasure and harm that can arise form
such a transgression.
Blanda venena
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
210 PLAUTUS' BLANDA VENENA
PI. Viscus meru' vostrast blanditia. BA. Quid jam? PI. Quia enim
intellego, duae unum expetitis palumbem, peri...
PI. Your coaxing is nothing but bird-lime. BA. How come? PI. Because I understand that
you are both after one dove. I am lost...
The hooker is the bait, the bed is the decoy; lovers are birds; they wax intimate with fond
greetings, solicitous coaxing, and kisses - through enchanting, inebriating talk.
Cleareta's aim is to capture men and turn them into sui (consuescunt, cf.
also assuescunt in As. 217) - that is, to eliminate the prescribed social dis-
tance between herself and her victims. Since she achieves her goal
through ordinary speech acts, such as greetings and requests (salutan-
do.. .compellando), the power of her persuasion must lie in the manner
in which she speaks. Plautus renders her style through adverbs and
adjectives: she greets people fondly (bene); her requests are uttered in
a coaxing manner (blanditer); all of her speech is inebriating and spell-
binding (uinnula, uenustula). This final jingle foregrounds two adjectives
22 Cf. Adams (n. 17), 31, on the bird as the representation of the phallus, the term is used as an
intimate term of endearment in Cas. 138 and As. 693.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 211
23 Not only are these adjectives possibly coined for the occasion, but diminutives in general are
arguably a feature of female speech in Roman comedy; cf. Gilleland (n. 4), 251.
24 The stem *venes- occurs both in venenum, the substance endowed with venus, and veneficium,
the practice of venus; see Emout-Meillet (n. 7), 721. Both Emout and Meillet (ibid.) and A. Walde,
Lateinisches Etymologisches Worterbuch (Heidelberg, 1910), 735, agree in linking venus with *wen, 'to
desire' and deriving veneficium from venus, either directly or as haplology. The link between Venus
and venenum is possibly alluded to in Verg. Aen. 1.688-9. Cf. J. O'Hara, True Names: Vergil and the
Alexandrian Tradition of Etymological Wordplay (Ann Arbor, 1996), 128. See also Tibullus 2.4.55-7.
On venerari and venenum see Fest. 375.44.
25 For an incisive discussion of the link between women and poison in Pliny, see S. Currie
'Poisonous Women and Unnatural History in Roman Culture', in M. Wyke, Parchments of Gender
(Oxford, 1998), esp. 147-8.
26 Miles (187-94); Plautus uses the adjective maleficus, whose nominal form was destined to
become the technical term for black magic; see F Graf, Magic in the Ancient World (Cambridge,
1997), 225-6. The reference to homegrown poisons might allude to the magical use of female
milk, urine, and menstrual blood described by Pliny; cf. A. Richlin, in J. P. Hallett and M. B.
Skinner, Roman Sexualities (Princeton, 1997), 201-2, and J. Vons, L'image de la femme dans
l'oeuvre de Pline l'Ancien. Collection Latomus 253 (Bruxelles, 2000), 116-25. A reference to
Roman folklore would be quite probable in this passage of the Miles, whose stylistic features, as
L. Schaff, Der Miles Gloriosus des Plautus und sein Griechisches Original (Miinchen, 1977), 222,
argues, suggest that it is a Plautine addition to the Greek original.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
212 PLAUTUS' BLANDA VENENA
(Mos. 218); the old man in the Epidicus refers to a girl with whom his
son has been having an affair against his father's will (219-21) as 'that
witch' (uenefica), and Diniarchus threatens to bring the formidably per-
suasive Phronesium before the tribunal as a uenefica (Truc. 762-3).
The juxtaposition of bland- and venus- actually became a collocation
in later Latin. For example, while Tacitus speaks of blanditiae and the
poisonous politics of the imperial court (Hist. 1.15.24), Silius Italicus
uses the expression 'to be treated with the soothing poison' (medicari
blando veneno) as a paraphrase for falling in love (7.453). Publilius
Syrus (Com. 12) quotes a proverb according to which 'sweet talk' (blan-
ditia) is intrinsically poisonous (Met. 8.11.7). Ovid juxtaposes coaxing
speech and venom in Amores 1.8, where the lena (a character taken
directly from comedy and branded as a witch at the beginning of the
poem) gives her disciple the following advice (103-4):27
Let your tongue help you (in this task) and veil your mind; coax and cause harm! Unholy
venoms hide under sweet honey.
27 J. C. McKeown, Ovid Amores (Leeds, 1989), Vol. 2, 198, notes that the dramatic setting of Am.
1.8 parallels closely the scene in the Mostellaria discussed here and concludes that in this elegy 'Ovid
adheres closely to the comic tradition.' McKeown (ibid. 201-10), F. W. Lenz, Ovid. Die Liebeselegien
(Berlin, 1965), and F Munari, P. Ovidi Nasonis Amores (Firenze, 1959) provide notes on the numer-
ous references to witchcraft in Amores 1.8.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 213
28 Am. 846.
29 Amphitruo himself accuses a 'sorcerer' (veneficus) of having 'perversely perturbed' the mind of
his entire family (Am. 1043-4).
30 Cf. Mos. 25-30 where Philolaches claims that Venus has deprived him of both his intelligence
and sense of proportion.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
214 PLAUTUS' BLANDA VENENA
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 215
If you want to feel at ease, just say, 'my dear rose, give me a place wh
Just like the soft cloak of the young man's vision, the expressions of
endearment function as a token of his surrender to Bacchis and her
ways, as though the coaxing discourse of the fille de joie were a
symptom of some contagious disease that the young man contracts
when he becomes intimate with her. Bacchis' representation of an
exchange between lover and courtesan, wherein the amator uses blandi-
menta to obtain free services, is quite flattering compared to the one fea-
tured in Trinummus (223-75). The song of the virtuous young man
(Lysiteles) paints a less appealing image of the lovers' discourse:
whereas the girls' endearing term of address and modifiers ostensibly
help her to have her request granted (and so are for her a source of
power), the male lover's words serve only to expose his malleability
(243-6):
'Give me this, honey, if you love me, if you please'; to this, this nincompoop replies, 'of
course, my precious, I will give you this and if you want anything else, you will get it too'.
Blandus and its cognates feature prominently in the part of the song that
precedes this conversation and explains how Love depraves men (237-41):
Love never aspires to cause misery to anyone but a lustful man. He seeks that kind,
follows them, wheedles them treacherously, gives them nonsensical advice, that little
wheedler, Mr. Harpoon, that liar, that glutton, that dandy brigand, that wheedling cor-
ruptor of skulkers, needy explorer of dissimulators.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
216 PLAUTUS' BLANDA VENENA
31 The opposite of mulierosus is a mas homo, the kind with which the soldier identifies himself
(1311).
32 Additionally, some old men in comedy, as Donatus observed, also resort to blanditia (cf. Ad
Ad. 291, Ad Hec. 231, 744). Plautus has only two scenes with the senex blandiens. Euclio (Aul.
184, 185) accuses Megadorus of blanditia, ascribing his excessively friendly words to greed.
Simo's kindness (Ps. 1290) towards the drunk Pseudolus seems inspired by the same motivation
(cf. hoc in 1291 referring to his wallet). Notably, both Greeks (cf. A. Giacomelli, 'Aphrodite and
After', Phoen. 35 (1980), 14-15, and Romans (M. Skinner in Hallett and Skinner (n. 25), 135,
might have viewed old men as incapable of active sexual behaviour and, consequently, as effeminate.
33 These observations are based on those stage situations where: a) the text includes at least one
explicit reference to the male character practicing blanditia; b) the character in question utters on
stage at least one of the blandimenta identified by Donatus (in Poen. 357 if., exceptionally, a slave
speaks for his master); c) we have the addressee's reaction. For husband and wife, see Cas. 228-
9, Men. 626-7; for lovers: Cist. 302 and 450-63; Poen. 357 and 330-405; for a lover talking to
his slave: As. 222 and 707- 731, Poen. 129-34.
34 Plautus has Mercury (506-7) draw the audience's attention to the sycophantic skills of Jupiter
(cf. Am. 499-550), reminding everyone that he is after all his father. Cf. Hes. Op. 78, where Hermes
is said to have bestowed the gift of sweet words on Pandora and her daughters.
35 For Lysidamus' sexuality as a source of his ridicule, see W. T. MacCary and M. M. Willcock
Plautus: Casina (Cambridge, 1976), 30-1.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 217
Salutary poisons
Unlike men, the Plautine women - no matter what their status - are
frighteningly efficient whenever they resort to blanditia. And although
the clever demimondaines are most deft at using it, the skill of coaxing
is not unknown to virtuous matrons. For instance, the first scene of
the Stichus shows a pair of faithful wives employing blandimenta to
slyly coax their father into allowing them to continue waiting for their
husbands (58-154). One daughter uses the endearing mi (90); the
other sweetens a question with amabo (91). They also try to kiss and
cleverly compliment their father, saying that he is the most important
man in their lives and implying that even their loyalty toward the
absent husbands is secondary to their filial obligations (96-8). The
matrons' manner of speaking is no doubt reminiscent of a courtesan's
speech, but their goal - remaining faithful to their husbands - obviously
is not.
36 On the homosexual implications in this scene, see MacCary and Willcock (n. 35), 200, as well
as Adams (n. 5), 61, n. 73 on As. 711.
37 Adams (n. 5), 61 numbers for the use of amabo add to 89 or 90 with eight or nine (Mos. 324 is
doubtful) occurring in the male speech; my TLL search yielded the total number of 102 or 103
(including Mos. 324), with nine or ten occurring in the speech of male characters (As. 707, 711;
Cas. 917-18; Men. 678, Mos. 324, 467; Pers. 245, 765; Poen. 370, 380). The two examples in
the As. are the only ones occurring in a conversation between men.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
218 PLAUTUS' BLANDA VENENA
Qui hic mos est in publicum procurrendi et obsidendi vias et viros alienos appellandi? Istud
ipsum suos quaeque domi rogare non potuistis? An blandiores in publico quam in privato
et alienis quam vestris estis?
Where does this habit come from? All that running around in public, blocking the streets
and accosting other women's husbands? Couldn't each of you ask the very same thing
from your own husband at home? Or perhaps you are more coaxing with other
women's husbands in public than you are with your own at home?
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
PLAUTUS' BLANDA VENENA 219
Lysidamus' complaint about his wife and confirms the view that a
woman's blanditia was thought to belong to the men of her household.
Cato also insinuates that it is almost adulterous for married women to
talk 'softly' to other women's husbands (blandiores alienis), practically
echoing the words of Cleustrata's reply (alienis subblandirier). By using
their private voices in public, the matrons are exposing something that
Cato considered to be their husbands' private property and are thus
threatening to turn the Roman world inside out.
Both Livy's Cato and Plautus' Lysidamus clearly regarded soothing
speech as a wife's obligation towards her husband, a valuable artifact,
not unlike her pensum of wool. A funeral inscription from the second
century BCE (CIL 1.1211), which lists charming conversation and dec-
orous gait next to housekeeping skills, attests to a similar idea of
womanly virtue.38 Like venenum, which could either relieve or harm, a
woman's soothing words were not necessarily undesirable.39 When prac-
tised under the auspices of husband and home, blanditia might even have
been considered beneficial - a daily dose of soothing charm.
Conclusion
38 '[A woman of] pleasant conversation, of convenient gait; she kept house; she spun wool: I have
spoken; you may go now' (sermone lepido, turn incessu commodo; domum seruauit: lanam fecit: dixi:
abi).
39 The lex Cornelia de sicariis et ueneficis distinguished several types of venena: 'evil' (mala), 'love
potions' (amatoria), and 'medications' (ad sanandum); cf. Graf (n. 25), 46-7.
40 For the coherence between social ritual and other rituals practised by a society, see
B. Malinowski, Coral Gardens and Their Magic (New York, 1935) Vol. 2, 134-52, V. Turner's
From Ritual to Theater: The Human Seriousness of Play (New York, 1982), 78 and passim.
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms
220 PLAUTUS' BLANDA VENENA
NOTES ON CONTRIBUTORS
This content downloaded from 200.3.120.149 on Tue, 01 Jan 2019 21:19:58 UTC
All use subject to https://about.jstor.org/terms