Abstract

The way in which the Roman army, as a major factor contributing to relative mobility of individuals within the Roman Empire, may be thought of as a driver behind the diffusion and general dynamic of Roman poetry and song, has not sufficiently been explored. Similarly, regionalized approaches to poetry and song as a cultural practice, subject to local, ethnic, social, and cultural variation and change, have not yet been pursued in a research context in which Roman poetry has largely remained a domain of study in upper-class entertainment and intertextuality. Not only is the common approach at odds with a methodology that has long, and successfully, been adopted otherwise in historical and linguistic research: it also excludes the vast majority of surviving poems from the Roman world, the Carmina Latina Epigraphica, from consideration – a body of texts that provides us with information about a cultural practice that, subject to substantial regional variation, literary poets stylized and drove to its artistic extremes.

Highlights

  • Reflecting on the usefulness of popularity to a poet, when esteem alone is not enough to pay one’s bills, Martial writes: Non urbana mea tantum Pipleide gaudent otia nec uacuis auribus ista damus, sed meus in Geticis ad Martia signa pruinis a rigido teritur centurione liber, dicitur et nostros cantare Britannia uersus

  • The circulation of his works is attributed to the Roman military

  • That circulation is imagined to reach the very extremes of the Roman Empire,[3] from the ‘Getic frosts’ to – allegedly – Roman Britain, where Martial believed that his verses were recited.[4]

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Summary

Introduction

Reflecting on the usefulness of popularity to a poet, when esteem alone is not enough to pay one’s bills, Martial writes: Non urbana mea tantum Pipleide gaudent otia nec uacuis auribus ista damus, sed meus in Geticis ad Martia signa pruinis a rigido teritur centurione liber, dicitur et nostros cantare Britannia uersus.

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