Chommoda in hinsidias: Katulova c. 84 in sramotenje parvenija med antiko, renesanso in moderno. (Slovenian)

Chommoda and hinsidias: Catullan c. 84 and the Shaming of the Parvenu between Antiquity, Renaissance, and Modernity. (English)

In his poem 84, Catullus presents Arrius, a parvenu of humble origins, who compulsively aspirates his words to appear educated; he thus pronounces "chommoda" and "hinsidias" instead of "commoda" and "insidias." There were strong social implications and speakers of Latin who dropped their aspirates incurred a social stigma; as Nigidius Figulus remarked, "rusticus fit sermo si aspires perperam." However, why commoda? Why insidias? These might be two random words, and indeed some of the commentators argue that there is no reason to search for an additional level of meaning; entia non sunt multiplicanda praeter necessitatem. The poem has a long history of lessthan-exciting interpretations and translations; it was only renaissance editors who understood that the manuscripts lacked the aspirates and it was only in the twentieth century that the pun at the end of the epigram was discovered. Building on this tradition, the paper will argue that the poem hides another layer of meaning which provides a unique insight into the Catullan understanding of the human nature. [ABSTRACT FROM AUTHOR]

V svoji pesmi 84 Katul opisuje Arija, parvenija skromnih korenin, ki začetkom besed kompulzivno dodaja pridih, da bi vzbudil vtis izobraženosti; namesto »commoda« in »insidias« izgovarja »chommoda« in »hinsidias«. Takšna izreka je imela močno socialno konotacijo in govorce latinščine, ki so pridih opustili, je čakala socialna stigma; »rusticus fit sermo si aspires perperam«, je zapisal Nigidij Figul. Toda zakaj »commoda«? Zakaj »insidias«? To bi bili lahko dve povsem naključni besedi in nekateri komentatorji menijo, da ni razloga za dodatno pomensko raven; entia non sunt multiplicanda praeter necessitatem. Pesem se zato ponaša z dolgo zgodovino ne ravno razburljivih interpretacij in prevodov. Šele renesančni izdajatelji so ugotovili, da v rokopisih pridih dejansko manjka, medtem ko je bodico na koncu epigrama odkrilo šele dvajseto stoletje. Na podlagi tega izročila bo skušal članek identificirati novo pomensko plast, ki ponuja svojski vpogled v Katulovo razumevanje človeške narave. [ABSTRACT FROM AUTHOR]

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