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THE CAPTIVI AND THE MOSTELLARIA OF PLAUTUS
Literally Translated _with notes_
BY HENRY THOMAS RILEY, B. A.
DRAMATIS PERSONAE.
HEGIO, an Aetolian, father of Philopolemus.
PHILOCRATES, an Elean, captive in Aetolia.
TYNDARUS, his servant.
ARISTOPHONTES, an Elean, captive in Aetolia.
PHILOPOLEMUS, an Aetolian, captive in Elis.
ERGASILUS, a Parasite.
STALAGAMUS, the servant of Hegio.
A SLAVE of Hegio.
A LAD, the same.
_Scene_.--A place in Aetolia.
THE ACROSTIC ARGUMENT [1].
[Supposed to have been written by Priseian the Grammarian.] _One_ son of
Hegio has been made prisoner (_Captus_) in battle. A runaway slave
has sold the other (_Alium_) when four years old. The father (_Pater_)
traffics in Elean captives, only (_Tantum_) desirous that he may recover
his son, and (_Et_) among these he buys his son that was formerly lost.
He (_Is_), his clothes and his name changed with his master, causes that
(_Ut_) he is lost _to Hegio_; _and_ he himself is punished. And (_Et_)
he brings back the captive and the runaway together, through whose
information (_Indicio_) he discovers his other.
[Footnote 1: In this Acrostic it will be found that the old form of
"Capteivei" is preserved.]
* * * * *
THE PROLOGUE.
These two captives (_pointing to_ PHILOCRATES _and_ TYNDARUS), whom
you see standing here, are standing here because--they are both [1]
standing, _and_ are not sitting. That I am saying this truly, you are my
witnesses. The old man, who lives here (_pointing to_ HEGIO's
_house_), is Hegio--his father (_pointing to_ TYNDARUS). But under
what circumstances he is the slave of his own father, that I will here
explain to you, if you give attention. This old man had two sons; a
slave stole one child when four years old, and flying hence, he sold
him in Elis [2], to the father of this _captive_ (_pointing to_
PHILOCRATES). Now, do you understand this? Very good. I' faith, that man
at a distance [3] there (_pointing_) says, no. Come nearer _then_. If
there isn't room for you to sit down, there is for you to walk; since
you'd be compelling an actor to bawl like a beggar [4]. I'm not going
to burst myself for your sake, _so_ don't you be mistaken. You who are
enabled by your means to pay your taxes [5], listen to the rest [6];
I care not to be in debt to another. This runaway _slave_, as I said
before, sold his _young_ master, whom, when he fled, he had carried
off, to this one's father. He, after he bought him, gave him as his own
private slave [7] to this son of his, because they were of about the
same age. He is now the slave at home of his own father, nor does his
father know it. Verily, the Gods do treat us men just like footballs
[8]. You hear the manner _now_ how he lost one _son_. Afterwards, the
Aetolians [9] are waging war with the people of Elis, _and_, as happens
in warfare, the other son is taken prisoner. The physician Menarchus
buys him there in Elis. _On this_, this _Hegio_ begins to traffic in
Elean captives, if, _perchance_, he may be able to find one to change
for that captive _son_ of his. He knows not that this one who is in his
house is his own _son_. And as he heard yesterday that an Elean knight
of very high rank and very high family was taken prisoner, he has spared
no expense to rescue his son [10]. In order that he may more easily
bring him back home, he buys both of these of the Quaestors [11] out of
the spoil.
Now they, between themselves, have contrived this plan, that, by means
of it, the servant may send away hence his master home. And therefore
among themselves they change their garments and their names. He, there
(_pointing_), is called Philocrates; this one (_pointing_), Tyndarus;
he this day assumes the character of this one, this one of him. And this
one to-day will cleverly carry out this plot, and cause his master to
gain his liberty; and by the same means he will save his own brother,
and without knowing it, will cause him to return back a free man to
his own country to his father, just as often now, on many occasions, a
person has done more good unknowingly than knowingly. But unconsciously,
by their devices, they have so planned and devised their plot, and have
so contrived it by their design, that this one is living in servitude
with his own father. _And_ thus now, in ignorance, he is the slave of
his own father. What poor creatures are men, when I reflect upon it!
This plot will be performed by us--a play for your _entertainment_. But
there is, besides, a thing which, in a few words, I would wish to inform
you of. Really, it will be worth your while to give your attention to
this play. 'Tis not composed in the hackneyed style, nor yet like other
_plays_, nor are there in it any ribald lines [12] unfit for utterance:
here is neither the perjured procurer, nor the artful courtesan, nor yet
the braggart captain. Don't you be afraid because I've said that there's
war between the Aetoliains and the Eleans. There (_pointing_), at a
distance, beyond the scenes, the battles will be fought. For this were
almost impossible for a Comic establishment[13], that we should at a
moment attempt to be acting Tragedy. If, therefore, any one is looking
for a battle, let him commence the quarrel; if he shall find an
adversary more powerful, I'll cause him to be the spectator of a battle
that isn't pleasant _to him_, so that hereafter he shall hate to be
a spectator of them all. I _now_ retire. Fare ye well, at home, most
upright judges, and in warfare most valiant combatants.
[Footnote 1: _Because--they are both_)--Ver. 2. This is apparently
intended as a piece of humour, in catching or baulking the audience. He
begins as though he was going to explain why the captives are standing
there, and ends his explanation with saying that they are standing
because they are not sitting. A similar truism is uttered by Pamphila,
in the Stichus, l. 120.]
[Footnote 2: _In Elis_)--Ver. 9. Elis, or, as it is called by Plautus,
"Alis," was a city of Achaia, in the north-western part of the
Peloponnesus. Near it the Olympic games were celebrated.]
[Footnote 3: _That man at a distance_)--Ver. 11. One of the audience,
probably a plebeian who has no seat, but is standing in a remote part of
the theatre, is supposed to exclaim in a rude manner that he cannot hear
what the actor says. On this the speaker tells him that he had better
come nearer; and if he cannot find a seat, there is room for him to walk
away. Possibly the verb "ambulo" may be intended to signify in this case
either "to walk" or "to stand," in contradistinction to sitting.
Rost, with some reason, suggests "abscedito" "walk out," in place of
"accedito," "come nearer."]
[Footnote 4: _To bawl like a beggar_)--Ver. 13. Commentators have
differed as to the meaning of this passage. Some think that he means
that with the view of pleasing the plebeian part of the audience, he
shall not bawl out like a beggar asking alms; while others suppose that
the meaning is, that he will not run the risk of cracking his voice,
after which he will be hissed off the stage, and so be reduced to
beggary.]
[Footnote 5: _To pay your taxes_)--Ver. 15. By this he shows that the
party whom he is addressing, is either one of the lowest plebeians or a
slave. In the assessment or census, which was made by the Censors, the
slaves were not numbered at all, being supposed to have no "caput," or
"civil condition." The lowest century were the "proletarii," whose only
qualification was the being heads of families, or fathers of children.
In addressing those who are reckoned in the census "ope vestra,"
"by your means" or "circumstances," he seems to be rebuking the
"proletarii," who had no such standing, and who probably formed the
most noisy part of the audience. As these paid no part of the taxes
with which the theatres were in part supported, of course they would
be placed at a greater distance from the stage, and probably were not
accommodated with seats. It was just about this period that the elder
Scipio assigned different places in the theatres to the various classes
of the people.]
[Footnote 6: _Listen to the rest_)--Ver. 16. "Reliquum" was a term which
either signified generally, "what is left," or money borrowed and still
unpaid. He plays upon these different meanings--"Accipite reliquum,"
which may either signify "hear the rest" or "take what is due and
owing," and he then makes the observation, parenthetically, "alieno uti
nil moror," "I don't care to be in debt."]
[Footnote 7: _His own private slave_)--Ver. 20. "Peculiaris" means "for
his own private use," or "attached to his person;" being considered
as though bought with his son's "peculium," or out of his own private
purse. The "peculium" was the sum of money which a son in his minority
was allowed by his father to be in possession of. The word also
signified the savings of the slave.]
[Footnote 8: _Just like footballs_)--Ver. 22. "Pilas." Among the
ancients, games with the "pila" were those played with the "pila
trigonalis," so called, probably, from the players standing in a
triangle, and those with the "follis," which was a larger ball, inflated
with air and struck with the hands, or used for a football. "Paganica"
was a similar ball, but harder, being stuffed with feathers, and was
used by the country-people. "Harpastum" was a small ball used by the
Greeks, which was scrambled for as soon as it came to the ground,
whence it received its name. The Greeks had a proverb similar to this
expression, [Greek: Theon paignia anthropoi], "men are the playthings of
the Gods." So Plato called mankind [Greek: Theon athurmata], "the sport
of the Gods."]
[Footnote 9: _The Aetolians_)--Ver. 24. Aetolia was a country of Greece,
the southern portion of which was bounded by the Corinthian Gulf; it was
opposite to the Elean territory, from which it was divided by the gulf.]
[Footnote 10: _To rescue his son_)--Ver. 32. "Filio dum parceret."
Literally, "so long as he might spare his son."]
[Footnote 11: _Of the Quaestors_)--Ver. 34. In speaking of these
officers, Plautus, as usual, introduces Roman customs into a Play the
scene of which is in Greece. It has been previously remarked that the
Quaestors had the selling of the spoils taken in war]
[Footnote 12: _Any ribald lines_)--Ver. 56. See the address of the
Company of actors to the Spectators at the end of the Play.]
[Footnote 13: _A Comic establishment_)--Ver. 61. "Comico choragio."
Literally, "for the choragium of Comedy." The "choragium" was the
dress and furniture, or "properties" for the stage, supplied by the
"choragus." or keeper of the theatrical wardrobe.]
ACT I.--SCENE I.
_Enter_ ERGASILUS.
ERG. The young men have given me the name of "the mistress," for this
reason, because invocated [1] I am wont to attend at the banquet. I know
that buffoons [2] say that this is absurdly said, but I affirm that
it is rightly _said_. For at the banquet the lover, when he throws the
dice, invokes his mistress.[3] Is she _then_ invocated, or _is she_ not?
She is, most clearly. But, i' faith, we Parasites with better reason
_are so called_, whom no person ever either invites or invokes, _and
who_, like mice, are always eating the victuals of another person. When
business is laid aside [4], when people repair to the country, at that
same moment is business laid aside for our teeth. Just as, when it is
hot weather, snails lie hidden in secret, _and_ live upon their own
juices, if the dew doesn't fall; so, when business is laid aside, do
Parasites lie hidden in retirement, _and_ miserably live upon their
own juices, while in the country the persons are rusticating whom they
sponge upon. When business is laid aside, we Parasites are greyhounds;
when business recommences, _like_ mastiffs [5], we are annoying-like and
very troublesome-like [6].
And here, indeed, unless, i'faith, any Parasite is able to endure cuffs
with the fist, and pots to be broken [7] about his head, why he may e'en
go with his wallet outside the Trigeminian Gate [8]. That this may prove
my lot, there is some danger. For since my patron [9] has fallen into
the hands of the enemy--(such warfare are the Aetolians now waging with
the Eleans; for this is Aetolia; this Philopolemus has been made captive
in Elis, the son of this old man Hegio who lives here (_pointing to the
house_)--a house which to me is _a house_ of woe, _and_ which so oft
as I look upon, I weep). Now, for the sake of his son, has he commenced
this dishonorable traffic, very much against his own inclination. He
buys up men that have been made captives, if _perchance_ he may be able
to find some one for whom to gain his son in exchange. An object which I
really do much desire that he may gain, for unless he finds him, there's
nowhere for me to find myself. I have no hopes in the young men; they
are all _too_ fond of themselves. He, in fine, is a youth with the
old-fashioned manners, whose countenance I never rendered cheerful
without a return. His father is worthily matched, as endowed with like
manners. Now I'll go to him;--but his door is opening, _the door_ from
which full oft I've sallied forth drunk with excess of cheer (_He stands
aside._)
[Footnote 1: _Because invocated_)--Ver. 70. "Invocatus." The following
Note is extracted from Thornton's Translation of this Play:-- "The
reader's indulgence for the coinage of a new term (and perhaps not quite
so much out of character from the mouth of a Parasite) is here requested
in the use of the word 'invocated' in a sense, which it is owned, there
is no authority for, but without it no way occurs to explain the poet's
meaning--which, such as it is, and involved in such a pun, is all that
can be aimed at. The word 'invocatus' means both 'called upon' and
'not called upon.' Ergasilus here quibbles upon it; for, though at
entertainments be attends, as it is the common character of Parasites to
do, without invitation, that is 'not called upon;' and as mistresses are
'called upon' that their names so invoked may make their lovers throw
the dice with success; still, according to the double sense of the word,
they may be compared to each other, as they are both, according to the
Latin idiom, 'invocati.'"]
[Footnote 2: _That buffoons_)--Ver. 71. "Derisores," "buffoons." By
this word he means that particular class of Parasites who earned their
dinners by their repartees and bon-mots.]
[Footnote 3: _Invokes his mistress_)--Ver. 73. It was the Grecian
custom, when they threw dice at an entertainment, for the thrower to
call his mistress by name, which invocation was considered to bring good
luck.]
[Footnote 4: _When business is laid aside_)--Ver. 78. "Ubi res prolatae
sunt." Meaning thereby "in vacation-time." In the heat of summer the
courts of justice were closed, and the more wealthy portion of the
Romans retired into the country or to the seaside. Cicero mentions this
vacation as "rerum proliatio." The allusion in the previous line is
probably derived from a saying of the Cynic Diogenes: when he saw
mice creeping under the table, he used to say, "See the Parasites of
Diogenes."]
[Footnote 5: _Like mastiffs_)--Ver. 86. "Molossici." Literally, "dogs
of Molossus," a country of Epirus.]
[Footnote 6: _Annoying-like and very troublesome-like_)--Ver. 87.
"Odiosici--incommodestici." These are two extravagant forms of the words
"odiosi" and "incommodi," coined by the author for the occasion.]
[Footnote 7: _Pots to be broken_)--Ver. 89. By Meursius we are informed
that these practical jokes were played upon the unfortunate Parasites
with pots filled with cinders, which were sometimes scattered over their
clothes, to the great amusement of their fellow-guests.]
[Footnote 8: _The Trigeminian Gate_)--Ver. 90. The Ostian Gate was
so called because the Horatii left the city by that gate to fight the
Curiatii. The brothers being born at one birth were "trigemini," whence
the gate received its name. The beggars with their wallets were seated
there. See the Trinummus, 1.423, and the Note to the passage.]
[Footnote 9: _Since my patron_)--Ver. 92. Rex; literally, "king." The
Parasites were in the habit of so calling their entertainers.]
SCENE II.--_Enter, from his house, _HEGIO _and a_ SLAVE.
HEG. _Now_, give attention you, if you please. Those two captives whom
I purchased yesterday of the Quaestors out of the spoil, put upon them
chains of light weight [1]; take of those greater ones with which they
are bound. Permit them to walk, if they wish, out of doors, _or_ if
in-doors, but so that they are watched with the greatest care. A captive
at liberty is like a bird that's wild; if opportunity is once given for
escaping, 'tis enough; after that, you can never catch him.
SLAVE. Doubtless we all are free men more willingly than we live the
life of slaves.
HEG. You, indeed, don't seem _to think_ so [2].
SLAVE. If I have nothing to give, should you like me to give myself to
flight [3]?
HEG. If you do so give _yourself_, I shall at once have something to be
giving to you.
SLAVE. I'll make myself just like the wild bird you were telling of.
HEG. 'Tis just as you say; for if you do so, I'll be giving you to the
cage [4] But enough of prating; take you care of what I've ordered, and
be off. (_The_ SLAVE _goes into the house._) I'll away to my brother's,
to my other captives; I'll go see whether they've been making any
disturbance last night. From there I shall forthwith betake myself home
again.
ERG. (_apart_). It grieves me that this unhappy old man is following the
trade of a slave-dealer, by reason of the misfortune of his son. But, if
by any means he can be brought back here, I could even endure for him to
become an executioner.
HEG. (_overhearing him_). Who is it that's speaking?
ERG. 'Tis I, who am pining at your affliction, growing thin, waxing old,
and shockingly wasting away. Wretched man that I am, I'm _but_ skin and
bone through leanness; nor does anything ever do me good that I eat
at home; even that ever so little which I taste out of doors, the same
refreshes me.
HEG. Ergasilus, save you! ERG. (_crying_). May the Gods kindly bless
you, Hegio!
HEG. Don't weep. ERG. Must I not weep for him? Must I not weep for such
a young man?
HEG. I've always known you to be a friend to my son, and I have
understood him _to be so_ to you.
ERG. Then at last do we men know our blessings, when we have lost those
things which we _once_ had in our power. I, since your son fell into the
power of the enemy, knowing by experience of what value he was, now feel
his loss.
HEG. Since you, who are no relation, bear his misfortune so much amiss,
what is it likely that I, a father, should do, whose only _son_ he is?
ERG. I, no relation _to him_? He, no relation _to me_? Oh, Hegio! never
do say that, nor come to such a belief. To you he is an only _child_,
but to me he is even more only than an only one.
HEG. I commend you, in that you consider the affliction of your friend
your own affliction. Now be of good heart.
ERG. (_crying_). O dear! HEG. (_half-aside_). 'Tis this afflicts him,
that the army for guttling is now disbanded. Meanwhile, have you found
no one to command for you the army that you mentioned as disbanded?
ERG. What do you think? All to whom it used to fall are in the habit of
declining that province since your son Philopolemus was taken prisoner.
HEG. I' faith, 'tisn't to be wondered at, that they are in the habit
of declining that province. You have necessity for numerous troops, and
those of numerous kinds. Well, first you have need of the Bakerians
[5]. Of these Bakerians there are several kinds. You have need of
Roll-makerians, you hare need too of Confectionerians, you have need of
Poultererians, you have need of Beccaficorians; besides all the maritime
forces are necessary for you.
ERG. How the greatest geniuses do frequently lie concealed! How great a
general now is _this_ private individual!
HEG. Only have good courage; for I trust that in a few days I shall
bring him back home. For see _now_; there's a captive here, a young man
of Elis, born of a very high family, and of very great wealth; I trust
that it will come to pass that I shall get my son in exchange for him.
ERG. May the Gods and Goddesses grant it so!
HEG. But are you invited out anywhere to dinner?
ERG. Nowhere that I know of. But, pray, why do you ask me?
HEG. Because this is my birthday; for that reason I'd like you to be
invited to dinner at my house.
ERG. 'Tis kindly said. HEG. But if you can be content to eat a very
little--
ERG. Aye, even ever so little; for on such fare as that do, I enjoy
myself every day at home.
HEG. Come, _then_, please, set yourself up for sale.
ERG. I'll put myself up for purchase, just like a landed estate, unless
any one shall _privately_ make a better offer that pleases myself and my
friends more, _and_ to my own conditions will I bind myself.
HEG. You are surely selling me a bottomless pit [6], _and_ not a landed
estate. But if you are coming, _do so_ in time.
ERG. Why, for that matter. I'm at leisure even now.
HEG. Go then, _and_ hunt for a hare; at present, _in me_ you have but a
ferret [7], for my fare is in the way of frequenting a rugged road.
ERG. You'll never repulse me by that, Hegio, so don't attempt it. I'll
come, in spite of it, with teeth well shod.
HEG. Really, my viands are _but_ of a rough sort [8]. ERG. Are you in
the habit of eating brambles?
HEG. _Mine_ is an earthy dinner. ERG. A pig is an earthy animal.
HEG. _Earthy_ from its plenty of vegetables.
ERG. Treat your sick people [9] at home _with that fare?_ Do you wish
anything else?
HEG. Come in good time. ERG. You are putting in mind one who remembers
quite well. (_Exit._
HEG. I'll go in-doors, and in the house I'll make the calculation how
little money I have at my banker's; afterwards I'll go to my brother's,
whither I was saying I would go. (_Goes into his house._)
[Footnote 1: _Chains of light weight_)--Ver. 112. "Singularias" This
word may admit of three interpretations, and it is impossible to decide
which is the right one. It may mean chains weighting a single
"libra," or pound; it may signify chains for the captives singly, in
contradistiniction to those by which they were fastened to each other;
or it may mean single chains, in opposition to double ones. In the Acts
of the Apostles, ch. 12, v. 6, we read that St. Peter was bound with two
chains; and in ch. 13, v. 33, the chief captain orders St. Paul to be
bound with two chains.]
[Footnote 2: _Don't seem to think so_)--Ver. 120. Hegio means to say
that the slave does not seem to think liberty so very desirable, or
he would try more to please his master and do his duty, which might
probably be the right method for gaining his liberty. As the slave could
generally ransom himself out of his "peculium," or "savings," if they
were sufficient, the slave here either thinks, or pretends to think,
that Hegio is censuring him for not taking those means, and answer,
accordingly, that he has nothing to offer]
[Footnote 3: _Give myself to flight_)--Ver. 121. "Dem in pedes."
Literally, "give myself to my feet," meaning thereby "to run away." He
puns upon this meaning of "dare," and its common signification of "to
give" or "to offer to give."]
[Footnote 4: _Giving you to the cage_)--Ver. 124. "In cavears." He plays
on the word "cavea," which meaning "a cage" for a bird, might also mean
confinement for a prisoner.]
[Footnote 5: _The Bakerians_)--Ver. 162. This and the following
appellations are expressive both of the several trades that contributed
to furnishing entertainments, and, in the Latin, also denoted the names
of inhabitants of several places in Italy or elsewhere. As this meaning
could not be expressed in a literal translation of them, the original
words are here subjoined. In the word "Pistorienses," he alludes to
the bakers, and the natives of Pistorium, a town of Etruria; in the
"Panicei," to the bread or roll bakers, and the natives of Pana, a
little town of the Samnites, mentioned by Strabo; in the "Placentini,"
to the "confectioners" or "cake-makers," and the people of Placentia, a
city in the North of Italy; in the "Turdetani," to the "poulterers"
or "sellers of thrushes," and the people of Turdentania, a district
of Spain; and in the "Fiendulae," to the "sellers of beccaficos," a
delicate bird, and the inhabitants of Ficculae, a town near Rome. Of
course, these appellations, as relating to the trades, are only comical
words coined for the occasion.]
[Footnote 6: _A bottomless pit_)--Ver. 183. He plays upon the
resemblance in sound of the word "fundum," "landed property," to
"profundum," "a deep cavity," to which he compares the Parasite's
stomach. "You sell me landed property, indeed; say rather a bottomless
pit."]
[Footnote 7: _Have but a ferret_)--Ver. 185. This passage has much
puzzled the Commentators; but allowing for some very far-fetched wit,
which is not uncommon with Plautus, it may admit of some explanation. He
tells the Parasite that he had better look for a nicer dinner, a hare,
in fact; for that in dining with him, he will only get the ferret (with
which the hare was hunted) for his dinner. Then, inasmuch as the
ferret was and for following the bare or rabbit into "scruposae viae,"
"impervious" or "rocky places" where they had burrowed, he adds: "For
my dinner, ferret-like, frequents ragged places;" by which he probably
means that it is nothing but a meagre repast of vegetables, of which
possibly capers formed a part, which grow plentifully in Italy, in
old ruins and craggy spots. Some suggest that it was a custom with the
huntsmen, if they failed to catch the hurt, to kill and eat the ferret.]
[Footnote 8: _Are but of a rough sort_)--Ver. 189. The word "asper"
means either "unsavoury" or "prickly," according to the context. Hegio
means to use it in the former sense, but the Parasite, for the sake of
repartee, chooses to take it in the latter.]
[Footnote 9: _Treat your sick people_)--Ver. 191. He means that such a
dinner may suit sick people, but will not be to his taste.]
ACT II.--SCENE I.
_Enter, from the house,_ PHILOCRATES, TYNDARUS, _and_ SLAVES _and_
CAPTIVES of HEGIO.
SLAVE. If the immortal Gods have so willed it that you should undergo
this affliction, it becomes you to endure it with equanimity; if you
do so, your trouble will be lighter [1]. At home you were free men, I
suppose; now if slavery has befallen you, 'tis a becoming way for you
to put up with it, and by your dispositions to render it light, under
a master's rule. Unworthy actions which a master does must be deemed
Worthy ones.
PHIL. _and_ TYND. Alas! alas! alas! SLAVE. There's no need for wailing;
you cause much injury to your eyes. In adversity, if you use fortitude
of mind, it is of service.
PHIL. _and_ TYND. But we are ashamed, because we are in bonds.
SLAVE. But in the result it might cause vexation to our master, if he
were to release you from chains, or allow you to be loose, whom he has
purchased with his money.
PHIL. _and_ TYND. What does he fear from us? We know our duty, what it
is, if he allows us to be loose.
SLAVE. Why, you are meditating escape. I know what it is you are
devising.
PHIL. _and_ TYND. We, make our escape? Whither should we escape?
SLAVE. To your own country. PHIL. _and_ TYND. Out upon you; it would ill
befit us to be following the example of runaways.
SLAVE. Why, faith, should there be an opportunity, I don't advise you
not.
PHIL. _and_ TYND. Do you allow us to make one request.
SLAVE. What is it, pray? PHIL. _and_ TYND. That you will give us an
opportunity of conversing, without these and yourselves for overlookers.
SLAVE. Be it so; go you away from here, _you people_. Let's step here,
on one side. (_To the other_ CAPTIVES _and_ SLAVES.) But commence upon a
short conversation _only_.
PHIL. O yes, it was my intention so to do. Step aside this way (_to_
TYNDARUS).
SLAVE (_to the other_ CAPTIVES). Stand apart from them.
TYND. (_to the_ SLAVE). "We are Both greatly obliged to you, by reason
of your doing so, since you allow us to obtain what we are desirous of.
PHIL. Step here then, at a distance now, if you think fit, that no
listeners may be enabled to overhear our discourse, and that this plan
of ours mayn't be divulged before them for a stratagem is no stratagem,
if you don't plan it with art but _it is_ a very great misfortune if it
becomes disclosed. For if you are my master, and I represent myself as
your servant, still there's need of foresight, _and_ need of caution,
that this may be carried out discreetly and without overlookers, with
carefulness and with cautious prudence and diligence. So great is the
matter that has been commenced upon; this must not be carried out in any
drowsy fashion.
TYND. Just as you shall desire me to be, I will be.
PHIL. I trust _so_. TYND. For now you see that for your precious life
I'm setting at stake my own, _as_ dear _to me_.
PHIL. I know it. TYND. But remember to know it when you shall be
enjoying that which you wish for; for mostly, the greatest part of
mankind follow this fashion; what they wish for, until they obtain it,
they are rightminded; but when they have now got it in their power, from
being rightminded they become most deceitful, and most dishonest; now
I do consider that you are towards me as I wish. What I advise you, I
would advise my own father.
PHIL. I' faith, if I could venture, I would call you father; for next to
my own father, you are my nearest father.
TYND. I understand. PHIL. And therefore I remind you the more
frequently, that you may remember it. I am not your master, but your
servant; now this one thing I do beseech you. Inasmuch as the immortal
Gods hare disclosed to us their wishes, that they desire me to have
_once_ been your master, and now to be your fellow-captive; what
formerly of my right I used to command you, now with entreaties do I
beg of you, by our uncertain fortunes, and by the kindness of my father
towards you, _and_ by our common captivity, which has befallen us by the
hand of the enemy, don't you pay me any greater respect than _I did you_
when you were my slave; and don't you forget to remember who you were,
and who you now are.
TYND. I know, indeed, that I now am you, and that you are I.
PHIL. Well, if you are able carefully to remember that, I have _some_
hope in this scheme _of ours_.
[Footnote 1: _Will be lighter_)--Ver. 197. The English proverb
corresponds with this: What can't be cured must be endured.]
SCENE II.--_Enter_ HEGIO, _from his house, speaking to those within._
HEG. I shall return in-doors just now, when I shall have discovered from
these people what I want _to know_. (_To the_ SLAVES.) Where are those
persons whom I ordered to be brought out of doors here, before the
house?
PHIL. By my faith, I find that you have taken due precaution that we
shouldn't be missed by you, so walled in are we with chains and keepers.
HEG. He that takes precaution that he mayn't be deceived, is hardly on
his guard, even while he's taking precaution; even when he has supposed
that he has taken every precaution, full often is this wary man
outwitted. Was there not good reason, indeed, for me to watch you
carefully, whom I purchased with so large a sum of ready money?
PHIL. Troth, it isn't fair for us to hold you to blame, because you
watch us _closely_; nor yet for you us, if we go away hence, should
there be an opportunity.
HEG. As you _are_ here, so is my son a captive there among your people.
PHIL. He, a captive?
HEG. Even so.
PHIL. We, then, have not proved the only cowards [1].
HEG. (_to PHILOCRATES, _supposing him to be the SERVANT of the other_).
Step you aside this way, for there are some things that I wish to
enquire of you in private, on which subjects I would have you not to be
untruthful to me. (_They step aside._)
PHIL. I will not be, as to that which I shall know; if I shall not know
anything, that which I don't know I'll tell you of.
TYND. (_aside_). Now is the old fellow in the barber's shop; now, at
this very instant, is _Philocrates_ wielding the razor [2]. He hasn't
cared, indeed, to put on the barber's cloth [3], so as not to soil his
dress. But whether to say that he's going to share him close, or _trim
him_ [4] through the comb [5], I don't know; but if he's wise, he'll
scrape him right well to the very quick.
HEG. (_to_ PHILOCRATES). Which would you? Would you prefer to be a
slave, or a free man?--Tell me.
PHIL. That which is the nearest to good, and the furthest off from evil,
do I prefer; although my servitude hasn't proved very grievous _to me_,
nor has it been otherwise to me than if I had been a son in the family.
TYND. (_aside_). Capital! I wouldn't purchase, at a talent's price
_even_, Thales the Milesian [6]; for compared with this man's wisdom,
he was a very twaddler. How cleverly has he suited his language to the
slave's condition.
HEG. Of what family is this Philocrates born?
PHIL. The Polyplusian [7]; which one family is flourishing there, and
held in highest esteem.
HEG. What is he himself? In what esteem is he held there?
PHIL. In the highest, and _that_ by the very highest men.
HEG. Since, then, he is held in such great respect among the Eleans, as
you tell of, what substance has he?--Of large amount?
PHIL. _Enough for him, even_, when an old man, to be melting out the
tallow [8]
HEG. What is his father? Is he living? PHIL, When we departed thence,
we left him alive; whether he's living now or not, Orcus, forsooth, must
know that.
TYND. (_aside_). The matter's all right; he's not only lying, _but_ he's
even philosophizing now.
HEG. What's his name? PHIL. Thesaurochrysonicocroesides [9].
HEG. That name has been given, I suppose, by reason of his wealth, as it
were.
PHIL. Troth, not so, _but_ rather by reason of his avarice and grasping
disposition; for, indeed, he was Theodoromedes originally by name.
HEG. How say you? Is his father covetous?
PHIL. Aye, by my faith, he is covetous. Why, that you may even
understand it the better,--when he's sacrificing at any time to his own
Genius [10], the vessels that are needed for the sacrifice he uses
of Samian ware, lest the Genius himself should steal them; from this,
consider how much he would trust other people.
HEG. (_addressing_ TYNDARUS _as though_ PHILOCRATES). Do you then follow
me this way. (_Aside._) The things that I desire _to know_, I'll enquire
of him. (_Addressing_ TYNDARUS.) Philocrates, this person has done as it
becomes an honest man to do. For from him I've learnt of what family you
are sprang; he has confessed it to me. If you are willing to own these
same things (which, however, understand that I _already_ know from him),
you will be doing it for your own advantage.
TYND. He did his duty when he confessed the truth to you, although,
Hegio, I wished carefully to conceal both my rank and my wealth; now,
inasmuch as I've lost my country and my liberty, I don't think it right
for him to be dreading me rather than you. The might of warfare has
made my fortunes on a level with himself. I remember _the time_ when he
didn't dare _to do it_ in word; now, in deed, he is at liberty to offend
me. But don't you see? Human fortune moulds and fashions just, as she
wills. Myself, who was a free man she has made a slave, from the very
highest the very lowest. I, who was accustomed to command, now obey the
mandates of another. And indeed, if I meet with a master just such as I
proved the ruler in my own household, I shall not fear that he will rule
me harshly or severely. With this, Hegio, I wished you to be acquainted,
unless perchance you yourself wish it not.
HEG. Speak boldly _out_. TYND. As free a man was I till lately as your
son. As much did a hostile hand deprive me of my liberty as him of
his. As much is he a slave among my people, as am now a slave here with
yourself. There is undoubtedly a God, who both hears and sees the things
which we do. Just as you shall treat me here, in the same degree will he
have a care for him. To the well-deserving will he show favour, to the
ill-deserving will he give a like return. As much as you lament your
son, so much does my father lament me.
HEG. That I am aware of. But do you admit the same that he has disclosed
to me?
TYND. I confess that my father has very great wealth at home, and that
I am born of a very noble family; but I entreat you, Hegio, let not my
riches make your mind too prone to avarice, lest it should seem to my
father, although I am his only _son_, more suitable that I should be a
slave in your house, bountifully supplied at your expense and with your
clothing, rather than be living the life of a beggar where 'twould be
far from honorable.
HEG. By the favour of the Gods and of my forefathers, I am rich enough.
I don't quite believe that every _kind of_ gain is serviceable to
mankind. I know that gain has already made many a man famous; and yet
there are occasions when it is undoubtedly better to incur loss than _to
make_ gain. Gold I detest: many a one has it persuaded to many an evil
course. Now give your attention to this, that you may know as well what
my wishes are. My son, taken prisoner, is in servitude at Elis there
among your people; if you restore him to me, don't you give me a single
coin besides; both you and him, _your servant_, I'll send back from
here; on no other terms can you depart _hence_.
TYND. You ask what's very right and very just, and you are the very
kindest person of all mankind. But whether is he in servitude to a
private person or to the public [11]?
HEG. In private _servitude_ to Menarchus, a physician.
PHIL. By my faith, that person's surely his father's dependant. Why
really, that's down as pat for you, as the shower is when it rains.
HEG. Do you _then_ cause this person, _my son_, to be redeemed.
TYND. I'll do _so_: but this I beg of you, Hegio--
HEG. Whatever you wish, so that you request nothing against my interest,
I'll do.
TYND. Listen then, _and_ you'll know. I don't ask for myself to be
released, until he has returned. But I beg of you to give me him
(_pointing to_ PHILOCRATES) with a price set [12] upon him, that I may
send him to my father, that this person, _your son_, may be redeemed
there.
HEG. Why no; I'd rather send another person hence, when there shall be a
truce, to confer with your father there, _and_ to carry your injunctions
which you shall entrust him with, just as you wish.
TYND. But it's of no use to send to him one that he doesn't know; you'd
be losing your labour. Send this person; he'll have it all completed, if
he gets there. And you cannot send any person to him more faithful, nor
one in whom he places more confidence, nor who is more a servant after
his own mind; nor, in fact, one to whom he would more readily entrust
your son. Have no fears; at my own peril I'll make proof of his
fidelity, relying upon his disposition; because he is sensible that I'm
kindly disposed towards him.
HEG. Well then, I'll send him with a price set upon him, on the surety
of your promise, if you wish it.
TYND. I do wish it; so soon as ever it can, I want this matter to be
brought to completion.
HEG. What reason is there, then, that if he doesn't return, you should
not pay me twenty minae for him?
TYND. Yes--very good. HEG. (_to the_ SLAVES, _who obey_). Release
him now forthwith; and, indeed, both of them. (_On being released_,
PHILOCRATES _goes into the house_.)
TYND. May all the Gods grant you all your desires, since you have
deigned me honor so great, and since you release me from my chains.
Really, this is not _so_ irksome now, since my neck is free from the
collar-chain.
HEG. The kindnesses that are done to the good, thanks for the same are
pregnant with blessings. Now, if you are about to send him thither,
direct, instruct him, give him the orders which you wish to be carried
to your father. Should you like me to call him to you?
TYND. Do call him. (HEGIO _goes to the door, and calls_ PHILOCRATES.)
[Footnote 1: _The only cowards_)--Ver. 267. He alludes to the notion
in the heroic times, that it was the duty of a warrior to conquer or to
die, and that it was disgraceful to be made prisoner.]
[Footnote 2: _Wielding the razor_)--Ver. 271. It is hard to say whether
by the word "cuttros," in this passage, razors or scissors are meant.]
[Footnote 3: _To put on the barber's cloth_)--Ver. 272. He probably
means by this expression that Philocrates has made no preamble, and
shown no hesitation, in commencing at once to dupe the old man.]
[Footnote 4: _Or trim him_)--Ver. 273. He alludes here to the two
kinds of shaving and trimming the beard used by the barbers among the
ancients. The one was close "strictim," when they shaved to the skin;
the other was, when with a pair of scissors they clipped the hair, with
the interposition of a comb. The former fashion was called by the Greeks
[Greek: _skaphion_]; the latter method, which was borrowed from the
Persians, [Greek: _kaepos_]. "Esse in tonstrina," "to be in the barber's
shop," was a proverbial expression to denote "being imposed upon."
Tyndarus is wondering to what extent Philocrates is going to impose upon
Hegio.]
[Footnote 5: _Through the comb_)--Ver. 273. The Greeks and Romans made
their combs of boxwood, much of which was imported from Paphlagonia. The
Egyptians used them made of wood and of ivory, and toothed on one side
only; while those of the Greeks had teeth on both sides.]
[Footnote 6: _Thales the Milesian_)--Ver. 279. A talent would be a low
price for such a learned slave as Thales the Milesian, who was one of
the seven wise men of Greece. He says, however, that Thales at such a
low price would be nothing in comparison with Philocrates for the same
money.]
[Footnote 7: _The Polyplusian_)--Ver. 282. This word is coined by
Philocrates for the occasion, as being the name of his family, from the
Greek word _[Greek: polyplousios]_, "very wealthy;" probably with the
idea of raising the expectations of Hegio and making him the more ready
to promote an exchange of his own son for a member of so opulent a
family.]
[Footnote 8: _Melting out the tallow_)--Ver. 286. Hegio asks him if his
riches are very abundant, and in doing so uses the word "opimae," of
which the primary meaning was "fat;" the other answers, "Yes, so fat
that he can be melting the tallow out of them even when he is an old
man;" meaning thereby that he is amply provided with means.].
[Footnote 9: _Thesaurochrysonicocraesides_)--Ver. 290. This is a name
made up of several Greek words, and seems to mean "a son of Croesus,
abounding in treasures of gold," in allusion to Croesus, the wealthy
king of Lydia. The author indulges in similar pleasantry in the Miles
Gloriosus.]
[Footnote 10: _To his own Genius_)--Ver. 295. As the Genius of a man was
not only his guardian Deity through life, but the word was also used
to signify his capacity for enjoyment; the term "to sacrifice to his
Genius," is supposed by some Commentators to mean, "to indulge the
appetite in feasting and good cheer." This, however, seems not to be the
meaning in this instance; and he probably intends to be understood as
alluding, literally, to the domestic sacrifice to the Genius.]
[Footnote 11: _Or to the public_)--Ver. 339. Some captives were employed
in the public service, while others fell into the hands of private
individuals.]
[Footnote 12: _With a price set_)--Ver. 845. "Aestimatus" here means
"entrusted to a person at a fixed value, and at his risk for the due
return of it."]
SCENE III.--_Enter_ PHILOCRATES, _from the house._
HEG. May this affair turn out happily for myself and for my son, and
for yourselves. (_To_ PHILOCRATES.) Your new master wishes you to pay
faithful obedience to your former owner in what he wishes. For I have
presented you to him, with the price of twenty minae set upon you: and
he says that he is desirous to send you away hence to his father, that
he may there redeem my son, _and_ that an exchange may be made between
me and him for our _respective_ sons.
PHIL. My disposition takes its course straight in either direction, both
to yourself and to him; as a wheel [1] you may make use of me; either
this way or that can I be turned, whichever way you shall command me.
HEG. You yourself profit the most from your own disposition, when
you endure slavery just as it ought to be endured. Follow me. (_To_
TYNDARUS.) See here's _your_ man.
TYND. I return you thanks, since you give me this opportunity and
permission to send this messenger to my parents, who may relate all the
matter in its order to my father, what I'm doing here, and what I wish
to be done. (_To_ PHILOCRATES.) Now, Tyndarus, thus is it arranged
between myself and him, that I'm to send you, valued at a fixed price,
to my father in Elis; so that, if you don't return hither, I'm to give
twenty minae for you.
PHIL. I think that you've come to a right understanding. For your father
expects either myself or some messenger to come from here to him.
TYND. I wish you, then, to mind what message it is I want you to carry
hence to my country to my father.
PHIL. Philocrates, as up to this moment I have done, I will take all due
care to endeavour that which may especially conduce to your interest,
and to pursue the same with heart and soul, and with my ears.
TYND. You act just as you ought to act; now I wish you to give
attention. In the first place of all, carry my respects to my mother
and my father, and to my relations, and if any one else you see
well-disposed _towards me_: _say_ that I am in health here, and that I
am a slave, in servitude to this most worthy man, who has ever honored
me more and more with his respect, and does _so still_.
PHIL. Don't you be instructing me as to that; I can, still, easily bear
that in mind.
TYND. For, indeed, except that I have a keeper, I deem myself to be a
free man. Tell my father on what terms I have agreed with this party
about his son.
PHIL. What I remember, it is sheer delay to be putting me in mind of.
TYND. To redeem me, and to send him back here in exchange for both of
us.
PHIL. I'll remember it. HEG. But as soon as he can that is especially to
the interest of us both.
PHIL. You _are_ not more _anxious_ to see your son, than he _is to see_
his.
HEG. My son is dear to myself, _and_ his own to every man.
PHIL. (_to_ TYNDARUS). Do you wish any other message to be carried to
your father?
TYND. _Say_ that I am well here; and do you boldly tell him, Tyndarus,
that we have been of dispositions for uninterrupted harmony between
ourselves, and that you have neither been deserving of censure, nor that
I have proved your enemy; and that still, amid miseries so great, you
have shown implicit obedience to your master, and that you have
never abandoned me, either in deed or in fidelity, amid my wavering,
unprosperous fortunes. When my father shall know this, Tyndarus, how
well-disposed you have proved towards his son and himself, he will never
be so avaricious but that he'll give you your liberty for nothing. And
by my own endeavours, if I return hence, I'll make him do so the
more readily. For by your aid and kindness, and good disposition and
prudence, you have caused me to be allowed to return to my parents once
again, inasmuch as to _Hegio_ you have confessed both my rank and my
wealth; by means of which, through your wisdom, you have liberated your
master from his chains.
PHIL. The things which you mention I have done, and I am pleased that
you remember this. Deservedly have they been done for you by me; for
now, Philocrates, if I, too, were to mention the things that you have
kindly done for me, the night would cut short the day. For, had you been
my slave _even_, no otherwise were you always obliging to me.
HEG. Ye Gods, by our trust in you! _behold_ the kindly disposition
of _these_ persons! How they draw _the very_ tears from me! See how
cordially they love each other, _and_ with what praises the servant has
commended his master.
PHIL. I' troth, he hasn't commended me the one hundredth part of what he
himself deserves to be commended in my praises.
HEG. (_to_ PHILOCRATES). Since, then, you have acted most becomingly,
now there's an opportunity to add to your good in managing this matter
with fidelity towards him.
PHIL. I am not able more to wish it done, than by my endeavours to try
to bring it about. That you may know this, Hegio, with praises do I call
supreme Jove to witness that I will not prove unfaithful to Philocrates
[2]--
HEG. You are a worthy fellow. PHIL. And that I will never in anything
act otherwise towards him than towards my own self.
TYND. I wish you to put these speeches to the test, both by your deeds
and your actions; and inasmuch as I have said the less about you than
I had wished, I wish you _the more_ to give me your attention, and
take you care not to be angry with me by reason of these words. But, I
beseech you, reflect that you are sent hence home with a price set upon
you at my risk, and that my life is here left as a pledge for you. Do
not you forget me the very moment that you have left my presence, since
you will have left me here behind a captive in captivity for yourself,
and _don't_ consider yourself as free, _and_ forsake your pledge [3],
and not use your endeavours for you to bring his son home again, in
return for me. Understand that you are sent hence valued at twenty
minae. Take care to prove scrupulously faithful; take care that you show
not a wavering fidelity. For my father, I am sure, will do everything
that he ought to do. Preserve me as a constant friend to you, and find
out [4] this person _so lately_ discovered. These things, by your right
hand, holding you with my _own_ right hand, do I beg of you; do not
prove less true to me than I have proved to you. This matter do you
attend to; you are now my master, you my patron, you my father; to you
do I commend my hopes and my fortunes.
PHIL. You have given injunctions enough. Are you satisfied if I bring
back accomplished what you have enjoined?
TYND. Satisfied. PHIL. (_to_ HEGIO). According to your wishes, and (_to_
TYNDARUS) according to yours, will I return, hither provided. Is there
anything else?
TYND. For you to return bad as soon as ever you can.
PHIL. The business _itself_ reminds _me of that_.
HEG. (_to_ PHILOCRATES). Follow me, that I may give you your expenses
for the journey at my banker's; on the same occasion I'll get a passport
from the Praetor.
TYND. What passport [5]? HEG. For him to take with him hence to the
army, that he may be allowed to go home from here. (_To_ TYNDARUS.) You
go in-doors.
TYND. Speed you well. PHIL. Right heartily, farewell. (TYNDARUS _goes
into the house._)
HEG. (_aside_). I' faith, I compassed my design, when I purchased these
men of the Quaestors out of the spoil. I have released my son from
slavery, if _so_ it pleases the Gods; and yet I hesitated a long time
whether I should purchase or should not purchase these persons. Watch
that man indoors, if you please, you servants, that he may nowhere move
a foot without a guard. I shall soon make my appearance at home; now I'm
going to my brother's, to see my other captives; at the same time I'll
enquire whether any one knows this young man. (_To_ PHILOCRATES.) Do you
follow, that I may despatch you. I wish attention first to be paid to
that matter. (_Exeunt._
[Footnote 1: _As a wheel_)--Ver. 374. This may either mean the wheel of
a vehicle or a potter's wheel. The wheels used by the ancients revolved
on the axle, as in the carriages of modern times, and were prevented, by
pins inserted, from falling off. They consisted of naves, spokes, which
varied much in number, the felly, or wooden circumference, made of
elastic wood, such as the poplar and wild fig, and composed of several
segments united, and the tire, which was of metal. Some of their carts
and waggons had wheels made of a solid circle of wood, in shape like a
millstone, with the axle running through the middle. Similar wheels are
used in the south of Europe at the present day.]
[Footnote 2: _Unfaithful to Philocrates_)--Ver. 432. Philocrates might
very safely take an oath to Hegio, that he would not prove unfaithful to
himself.]
[Footnote 3: _Forsake your pledge_)--Ver. 441. Alluding to himself being
left behind, and a surety for his speedy return.]
[Footnote 4: _And find out_)--Ver. 446. "Atque hunc inventum inveni."
Some would render this, "And find this person still as you have found
him," making it allude to Hegio; it seems, however, rather to apply to
the son of Hegio, and to mean, "Do you seek out this person whom we have
found out to be in the possession of the physician, Menarchus."]
[Footnote 5: _What passport?_)--Ver. 454. Being conscious of the trick
which they are playing on the worthy old man, Tyndarus shows some alarm
on hearing a passport, or "syngraphus," mentioned. Commentators are at
a loss to know why he should express such alarm. It is difficult to say,
but, probably, as there was in the passport a description of the bearer,
who would be Philocrates under the name of Tyndarus, it suddenly comes
to the recollection of Tyndarus that they were originally made
prisoners under their proper names, and that possibly Philocrates may be
recognised as attempting to pass under an assumed name.]
ACT III.--SCENE I.
_Enter_ ERGASILUS.
ERG. Wretched is that man who is in search of something to eat, and
finds that with difficulty; but more wretched is he who both seeks with
difficulty, and finds nothing at all; most wretched is he, who, when he
desires to eat, has not that which he may eat. But, by my faith, if I
_only_ could, I'd willingly tear out the eyes of this day;--with such
enmity has it filled all people towards me. One more starved out I never
did see, nor one more filled with hunger [1], nor one who prospers less
in whatever he begins to do. So much do my stomach and my throat take
rest on these fasting holidays [2]. Away with the profession of a
Parasite to very utter and extreme perdition! so much in these days do
the young men drive away from them the needy drolls. They care nothing
now-a-days for _these_ Laconian men [3] of the lowest benches--these
whipping-posts, who hare their _clever_ sayings without provision and
_without_ money. They _now-a-days_ seek those who, when they've eaten
at their pleasure, may give them a return at their own houses. They go
themselves to market, which formerly was the province of the Parasites.
They go themselves from the Forum to the procurers with face as
exposed[4] as _the magistrates_ in court [5], with face exposed, condemn
those who are found guilty; nor do they now value buffoons at one
farthing [6]; all are _so much_ in love with themselves. For, when, just
now, I went away from here, I came to some young men in the Forum: "Good
morrow," said I; "whither are we going together to breakfast?" On this,
they were silent. "Who says, 'here, _at my house_,' or who makes an
offer?" said I. Just like dumb men, they were silent, and didn't smile
at me. "Where do we dine?" said I. On this they declined, said one funny
saying out of my best bon mots, by which I formerly used to get feasting
for a month; not an individual smiled; at once I knew that the matter
was arranged by concert. Not even one was willing to imitate a dog when
provoked; if they didn't laugh, they might, at least, have grinned with
their teeth [7]. From them I went away, after I saw that I was thus made
sport of. I went to some others; _then_ to some others I came; then to
some others--the same the result. All treat the matter in confederacy,
just like the oil-merchants in the Velabrum [8]. Now, I've returned
thence, since I see myself made sport of there. In like manner do other
Parasites walk to and fro, to no purpose, in the Forum. Now, after the
foreign fashion [9], I'm determined to enforce all my rights. Those
who have entered into a confederacy, by which to deprive us of food and
life,--for them I'll name a day. I'll demand, as the damages, that they
shall give me ten dinners at my own option, when provisions are dear:
thus will I do. Now I'll go hence to the harbour. There, is my only
hope of a dinner; if that shall fail me, I'll return here to the old
gentleman, to his unsavoury dinner.
[Footnote 1: _Filled with hunger_)--Ver. 471. This paradoxical
expression is similar to the one used in the Aulularia, 1. 45, "inaniis
oppletae," "filled with emptiness."]
[Footnote 2: _Fasting holidays_)--Ver. 473. He means to say, that as
on feast days and holidays people abstain from work, so at present his
teeth and stomach have no employment.]
[Footnote 3: _These Laconian men_)--Ver. 476. The Parasites, when there
was not room for them on the "triclinia," or "couches" at table, were
forced to sit on "subsellia," or "benches," at the bottom of the table.
This was like the custom of the Spartans, or Laconians, who, eschewing
the luxury of reclining, always persisted in sitting at meals. The
Spartans, also, endured pain with the greatest firmness; a virtue much
required by Parasites, in order to put up with the indignities which
they had to endure from the guests, who daubed their faces, broke pots
about their heads, and boxed their ears.]
[Footnote 4: _With face as exposed_)--Ver. 480. People, with any sense
of decency, would resort to these places either in masks, or with a hood
thrown over the face.]
[Footnote 5: _In court_)--Ver. 481. "In tribu." He alludes to the trials
which took place before the Roman people in the "Comitia Tributa," or
"assemblies of the tribes," where the Tribunes and Aediles acted as
the accusers. The offences for which persons were summoned before the
tribes, were, bad conduct of a magistrate in performance of his duties,
neglect of duty, mismanagement of a war, embezzlement of the public
money, breaches of the peace, usury, adultery, and some other crimes.
The "Comitia Tributa" were used as courts of appeal, when a person
protested against a fine imposed by a magistrate.]
[Footnote 6: _At one farthing_)--Ver. 482. Literally, "at a teruncius,"
which was a small coin among the Romans, containing three "unciae,"
"twelfth parts" or one quarter of the "as," which we generally take as
equivalent to a penny.]
[Footnote 7: _Grinned with their teeth_)--Ver. 491. That is, by showing
their teeth and grinning. This is not unlike the expression used in the
Psalms (according to the translation in our Liturgy)--Ps. lix., ver.
6--"They grin like a dog and run about through the city."]
[Footnote 8: _In the Velabrum_)--Ver. 494. The "Via Nova," or "New
Street," at Rome, led from the interior of the city to the "Velabra."
The greater and the less "Velabrum" lay between the Palatine and the
Capitoline Hills, where fruits and other commodities were sold in
booths, or under awnings, from which ("vela") the streets probably
derived their name. Varro, however, says that they were so called from
the verb "veho," "to carry;" because in early times those spots were
traversed in boats, which mode of carriage was called "velatura." From
the present passage, it appears that the oil-merchants in the "Velabra"
acted in confederacy not to sell their oils under a certain price.]
[Footnote 9: _After the foreign fashion_)--Ver. 497. Some suppose that
"barbarica lege" here means "the foreign" or "Roman law," and that he
refers to the "Lex Vinnia," introduced at Rome by Quintus Vinnius, which
was said to have been passed against those persons who confederated for
the purpose of keeping up the high prices of provisions. It is, however,
somewhat doubtful if there really was such a law; and the better opinion
seems to be that the word "lege" meant "fashion" or "custom;" and
that he refers to the Roman method of trial. He will accuse his former
entertainers of a conspiracy to starve him. He will name a day for
trial, "diem dicet;" he will demand damages or a penalty, "irrogabit
muletam;" and thus will he proceed at law against them, "sic egerit."
Rost has written at great length on the meaning of this passage.]
SCENE II.--_Enter_ HEGIO _and_ ARISTOPHONTES.
HEG. (_to himself_). What is there more delightful than to manage one's
own interests well for the public good [1], just as I did yesterday,
when I purchased these men. Every person, as they see me, comes to meet
me, and congratulates me on this matter. By thus stopping and detaining
unlucky me, they've made me _quite_ tired. With much ado have I survived
[2] from being congratulated, to my misfortune. At last, to the Praetor
did I get. There, scarcely did I rest myself. I asked for a passport; it
was given me: at once I delivered it to Tyndarus. He started for home.
Thence, straightway, after that was done, I passed by my house; _and_ I
went at once to my brother's, where my other captives are. I asked about
Philocrates from Elis, whether any one of them all knew the person.
This man (_pointing to_ ARISTOPHONTES) called out that he had been his
intimate friend; I told him that he was at my house. At once he besought
and entreated me that I would permit him to see him. Forthwith I
ordered him to be released _from chains_. Thence have I come. (_To_
ARISTOPHONTES.) Now, do you follow me, that you may obtain what you have
besought of me, the opportunity of meeting with this person. (_They go
into the house_.)
[Footnote 1: _For the public good_)--Ver. 504. It is possible that he
may here refer to his purchase of Philocrates, whose high position among
the Eleans would probably tend, on his return to his native country, to
promote peace between it and the people of Aetoiia.]
[Footnote 2: _With much ado have I survived_)--Ver. 513.
"Vox--eminebam." Literally, "I hardly kept myself above" water. He means
that he was almost overpowered by the crowds of people congratulating
him.]