By Peter Stamm
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1, for a judicious affirmation of this antithesis this jusq'i la fin du INTRODUCTION 32 Elias also helps us see the modal influence of Menippean satire where we may not have seen it before, in John of Salisbury's Policraticus and Metalogicon. John's verses are quoted from the classical authors and are not original compositions, but we remember that John read Petronius and tells the Milesian tale of the Widow of Ephesus fron\ the Satyrica. ^°^ It should, however, be noted that even with Elias' s defense of the immortality of the human soul and of God's luiique omnipotence, the Serium senectutis does not contain the themes which Mras and other scholars have isolated in the Menippean satire of the ancient world.
Aliquot veterum ^* John Bale, Acta Romanorum Pontificium a dispersione discipulorum Christi usque ad tempora Pauli Quarti, qui nunc in Ecclesia tyrannizat (Basel: Oporinus, 1558); Davies, "Bibliography," 227-28, 270-72. For Oporinus, see Martin Steinmann, Johannes Oporinus: Ein Easier Buchdruker um die Mitte des 16. Jahrhunderts, Basler Beitrage zur Geschichtswissen. . 105 (Basel and Stuttgart: Helbing und Lichtenhahn, 1967). Bale's doings in Basel receive exemplary treatment from Manfred Edwin Welti, Der Basler Buchdruck und Britannien: Die Rezeption britischen Gedankenguts in den Basler Pressen von den Anfdngen bis zum Beginn des 17.
At the same time, we should notice that Fulgentius does not figure as a source, while Elias antedates late medieval mythographic compilations such as Ridevall's Fulgentius metaforalis or the Elias's anonymous Imagines Fulgentii. opening and central conceit come from Martianus Capella, whom he quotes and explicates at length in his defense of figurative language. Those explications rely heavily on Remigius' s Commentary. He borrows his definition of lying from Augustine's De mendacio, perhaps by way of the Sentences.