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PL
The passage from the Terentian comedy Phormio, v. 778–782, contains few interesting expressions, which are described in the article. First of all this short commentary examines the meaning of the Latin noun versura, attested in line no. 780. Versura is used in Phormio in a phrase vosuram solvere, which may mean to solve the loan agreement or to pay off the loan. Other phrases in the presented passage create a context for our analysed noun, especially: in eodem luto haesitas – you are getting stuck in the same mud. This proverbial expression emphasizes repetition of the situation and has probably the same iterative meaning as versuram solvere. Therefore we may assume, that versuram solvere means in the play: borrowing money on interest to pay a previous debt. The whole image of repeated problems is being summarized by the character of the play saying: plagae crescunt – the number of lashes increases. This expression is to show the gradation of the troublesand it proves, that also versura must include some kind of gradation, i. e. the growth of interest. The article shows phraseology, which is employed to depict slave’s action – proverbial and legal expressions are used to build a metaphor in the character’s utterance. This metaphor is built by all of the mentioned expressions in eodem luto haesitas, vorsuram solves, plagae crescunt. The first two expressions start the figure called climax and plagae crescunt summarizes this stylistic device. Moreover this whole image has been used by Terence to demonstrate the progress of the complex plot in the play – the slave has already carried on two intrigues and to avoid the consequences of his actions he might make the third fraud.
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Vis comica w komediach Publiusza Terencjusza Afera

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EN
During ludi gladiator fights, the Romans enjoyed chariot races, wild hunts, staged sea battles and circus and theatre performances. Terence’s comedies were also put on the stage during these games. Six of his plays, which the Roman people applauded as spectators in the years 166–160 BC, have been preserved to date. They are: Andria (The Andrian Girl), Hecyra (The Mother-in-Law), Heauton timoroumenos (The Self-Tormentor), Eunuchus (The Eunuch), Phormio, Adelphoe (The Brothers). According to the assumptions of the text, all these plays have been analyzed with regard to the comic force (vis comica) they contain. The plot, characters and language of his plays have become an area of research in this context. The reason for choosing Terence and his comedies for the present research is the fact that he is an author who has been read, commented upon, analyzed, published, copied and staged – not only throughout antiquity, but also from the Middle Ages to modern times. His plays were read and staged in both the times of pagan and Christian traditions. The vis comica they contain has undoubtedly contributed to the great popularity of Terence and interest in his works throughout centuries. The conducted research has also confirmed that this writer also influenced the process of development of comedy as a literary genre in later centuries.
EN
The most famous line from Terence, homo sum etc. (Heautontimoroumenos 77), has been interpreted in different ways under different circumstances by authors ranging from Cicero and Seneca in antiquity and Erasmus at the beginning of the modern age to figures of the 19th and 20th centuries, such as Friedrich Nietzsche, George Bataille, and Thomas Mann. Augustine of Hippo was the first to refer to Terence within a broader Christian context, and in the 12th century John of Salisbury equated the presumed philanthropic attitude of the Roman comedian and imitator of Menander with charity, the ultimate Christian virtue. Whereas most of the testimonia to the reception of Heautontimoroumenos 77 have already been identified and in part analyzed, a refined indirect ῾quotation᾿ of the line in question has been neglected: In a sort of réécriture of the initial scene of Terence’s drama, Roswita (Hrotsvit) of Gandersheim (10th century), in her hagiographic comedy ῾Abraham᾿, interpreted the even then proverbial sentence by introducing for the attitude of ῾humanity towards one’s neighbour᾿ both the Aristotelian definition of friendship (῾one soul in two bodies᾿) and a reference to the ideal of a Christian society with ‘one heart and one soul᾿ (Acts 4, 32). Thus the Terentian humanum is bothparaphrased by and identified with both an other classical and a Christian concept of mutual human affection.
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