THE PROLOGUETitle Aulularia : This word is derived from the old Latin word "aula," the same with the more recent form "olla," signifying "a pot," and whose diminutive was "aulula," which had the same signification. It will be seen how conspicuous a part the "aula" performs in the Play. Warner says, in a Note to his Translation, that Molière took a great part of his Comedy, called L'Avare, from this play of Plautus; and that there are two English Comedies on the same plan, one by Shadwell, the other by Fielding, called the Miser. THE HOUSEHOLD GOD

Lest any one should wonder who I am, I will tell you in a few words. I am the household God of this family, from whose house you have seen me coming forth. It is now many years that I have been occupying this houses and I inhabited it for the father and the grandfather of this person who now dwells here. But beseeching me, his grandfather entrusted to me a treasure of gold, unknown to all. He deposited it in the midst of the hearth Midst of the hearth: The Lares, or household Gods, were kept in the "lararium," which was a recess near the "focus," or "hearth," and in which prayers were offered up by the Romans on rising in the morning. The hearth of fireplace was in the middle of the house, and was sacred to the Lares, praying me that I would watch it for him. He, when he died, was of such an avaricious disposition, that he would never disclose it to his own son, and preferred rather to leave him in want than to show that treasure to that son. He left him no large quantity of land, on which to live with great laboriousness and in wretchedness. When he died who had entrusted that gold to me, I began to take notice whether his son would any how pay greater honor to me than his father had paid me. But he was in the habit of venerating me still less and less by very much, and gave me a still less share of devotion. So in return was it done by me; and he likewise ended his life. He left this person who now dwells here, his son, of the same disposition as his father and grandfather were. He has an only daughter; she is always every day making offerings to me, either with incense, or wine, or something or other; she presents me, too, with chaplets. Out of regard for her, I have caused this Euclio to find this treasure, in order that he might more readily give her in marriage if he should wish; for a young man of very high rank has ravished her; this young man knows who it is that he has ravished; she knows him not, nor yet does her father know that she has been ravished. This day I shall cause the old gentleman here, our neighbour, to ask her as his wife; that will I do for this reason, that he may the more easily marry her who has ravished her. And this old gentleman who shall ask her as his wife, the same is the uncle of that young man who debauched her in the night time at the festival of Ceres Festival of Ceres : He probably alludes to the Thesmophoria, a festival which was celebrated in honor of the Goddess Ceres, and a large portion of the rites whereof were solemnized in the night time. In general it was celebrated only by the married women, though, as we find in the present instance, the maidens took some part in a portion of the ceremonial. It was said to have been celebrated in the night time in commemoration of the search by Ceres, with a torch in her hand, for her daughter Proserpine, when ravished by Pluto. No lights were used on the occasion, which will account, in a great measure, for the mishap of Phædra in the present instance, without her knowing who was the party that had insulted her. See an able article on the Thesmophoria in Dr Simth's Dictionary of Antiquities.. But this old fellow is now making an uproar in the house, as usual; he is thrusting the old woman out of doors, that she may not be privy to the secret. I suppose he wants to look at the gold, if it be not stolen.

Enter EUCLIO, driving out STAPHYLA.EUCLIO

Get out, I say, be off, get out; by my troth, you must budge out of this house here, you pryabout woman, with your inquisitive eyes.

STAPHYLA

Pray why are you beating me, wretched creature that I am?

EUCLIO

That you may be wretched, and that, curst as you are. you may pass a curst life, well befitting you.

STAPHYLA

But for what reason have you now pushed me out of the house?

EUCLIO

Am I to be giving you a reason, you whole harvest of whips Harvest of whips: "Stimulorum seges." Literally, "you corn-field of whips." He means, that he will make her, body as full of weals from whipping in a corn-field is of ears of corn.. Get away there from the door! There, do look, if you please, how she does creep along. But do you know how matters stand with you? If I just now take a stick or a whip in my hand, I'll quicken that tortoise pace for you.

STAPHYLA

O that the Gods would drive me to hang myself, rather indeed than that I should be a slave in your house on these terms!

EUCLIO

Hark how the hag is grumbling to herself! By my troth, you wretch, I'll knock out those eyes of yours, that you mayn't be able to watch me, what business I'm about. Get out pushes her with his hands-further yet! still further! further! There now, stand you there! By my faith, if you budge a finger's breadth, or a nail's width from that spot, or if you look back until I shall order you, i' faith, I'll give you up at once as a trainer for the gibbet. Aside. I know for sure that I did never see one more accursed than this hag, and I'm sadly in fear of her, lest she should be cheating me unawares, or be scenting it out where the gold is concealed, a most vile wretch, who has eyes in the back of her head as well. Now I'll go and see whether the gold is just as I concealed it, that so troubles wretched me in very many ways. He goes into his house.

STAPHYLA

By heavens, I cannot now conceive what misfortune, or what insanity, I am to say has befallen my master; in such a way does he often, ten times in one day, in this fashion push wretched me out of the house. I' faith, I know not what craziness does possess this man; whole nights is he on the watch; then, too, all the day long does he sit for whole days together at home like a lame cobbler A lame cobbler: Of course, lame people would be the most likely to take to such a sedentary employment as that of a cobbler. Nor can I imagine now by what means to conceal the disgrace of my master's daughter, whose lying-in approaches near; and there isn't anything better for me, as I fancy, than to make one long capital letter Long capital letter: She means to say, that she shall be forced to make a letter I of herself, by hanging herself. In so saying, she not only alludes to the straight and perpendicular form of that letter, but to its being especially long in the Roman mode of writing. of myself, when I've tied up my neck in a halter.

Enter EUCLIO, from his house.EUCLIO

to himself. Now, with my mind at ease, at length I go out of my house, after I've seen that everything is safe in-doors. Now do you return at once into the house to STAPHYLA, and keep watch in-doors.

STAPHYLA

Keep watch in-doors upon nothing at all, forsooth! or is it, that no one may carry the house away. For here in our house there's nothing else for thieves to gain, so filled is it with emptiness Filled is it with emptiness: The expression, "full of emptiness," is intended as a piece of wit on the part of the old woman. Perhaps Euclio would not have the spiders molested, because they were considered to bring good luck. and cobwebs.

EUCLIO

'Tis a wonder that, for your sake, Jupiter doesn't now make me a King Philip, or a Darius Philip, or a Darius: The names of Philip, King of Macedon, and Darius, King of Persia, as powerful and wealthy monarchs, would be likely to be well known to the writers of the new Greek Comedy, from whom Plautus borrowed most, if not all, of his plays., you hag of hags. I choose those cobwebs to be watched for me. I am poor, I confess it—I put up with it. What the Gods send, I endure. Go in-doors, shut to the door, I shall be there directly. Take you care not to let any strange person into the house.

STAPHYLA

What if any person asks for fire?

EUCLIO

I wish it to be put out, that there may be no cause for any one asking it of you. But if the fire shall be kept in, you yourself shall be forthwith extinguished. Then do you say that the water has run out Has run out: It is not improbable that allusion is here made to the supply of water by pipes from the aqueducts., if any one asks for it.

STAPHYLA

The knife, the hatchet, the pestle and mortar, utensils that neighbours are always asking the loan of—

EUCLIO

Say that thieves have come and carried them off. In fact, in my absence, I wish no one to be admitted into my house; and this, too, do I tell you beforehand, if Good Luck should come, don't you admit her.

STAPHYLA

I' faith, she takes good care, I think, not to be admitted; for though close at hand Close at hand: She seems to allude to the fact of the temple of Bona Fortuna, or Good Luck, being in the vicinity of Euclio's house., she has never come to our house.

EUCLIO

Hold your tongue, and go in-doors.

STAPHYLA

I'll hold my tongue, and be off.

EUCLIO

Shut the door, please, with both bolts. I shall be there directly. STAPHYLA goes into the house. I'm tormented in my mind, because I must go away from my house I' faith, I go but very unwillingly; but I know full well what I'm about; for the person that is our master of our ward Master of our ward: The "curiæ" at Rome were sub-divisions of the tribes originally made by Romulus, who divided the Ramnes, Titienses, and Luceres into thirty "curiæ." Each "curia" had its place for meeting and worship, which was also called "curia;" and was presided over by the "Curio," who is here called the "Magister curiæ," or "master of the ward." At first the Patricians and Equites had the sole influence in the "curiæ," and alone electee the "Curiones;" but after the year A.U.C. 544, the "Curio" was elected from the Patricians, after which period the political importance of the "curiæ" gradually declined, until they became mere bodies meeting for the performance of religious observances. Plautus probably alludes, in the present instance, to a dole, or distribution of money, made by the Greek Trittuarch among the poorer brethren of his τριττὺ or "tribus;" as in adapting a Greek play to the taste of a Roman audience, he very often mingles the customs of the one country with those of the other. has given notice that he will distribute a didrachm of silver to each man; if I relinquish that, and don't ask for it, at once I fancy that all will be suspecting that I've got gold at home; for it isn't very likely that a poor man would despise ever such a trifle, so as not to ask for his piece of money. For as it is, while I am carefully concealing it from all, lest they should know, all seem to know it, and all salute me more civilly than they formerly used to salute me; they come up to me, they stop, they shake hands They shake hands: "Copulantur dextras." Literally, "they couple right hands."; they ask me how I am, what I'm doing, what business I'm about. Now I'll go there whither I had set out Whither I had set out: Nunc quo profectus sumito. This is rendered, in Cotter's Translation, "now I will go where I am profited!"; afterwards, I'll betake myself back again home as fast as ever I can.

Enter EUNOMIA and MEGADORUS, from their house.EUNOMIA

I could wish you, brother, to think that I utter these words by reason of my own regard and your welfare, as is befitting your own sister to do. Although I'm not unaware that we women are accounted troublesome; for we are all of us deservedly considered very talkative, and, in fact, they say at the present day that not a single woman has been found dumb Has been found dumb: Not seeing the sarcasm intended against the female sex in this passage, Lambinus seriously takes the trouble to contradict Eunomia; his words are, "I myself, who am at present in my fifty-sixth year have seen no less than two dumb women." in any age. Still, brother, do you consider this one circumstance, that I am your nearest relation, and you in like manner are mine. How proper it is that I should counsel and advise you, and you me, as to what we may judge for the interest of each of us; and for it not to be kept concealed or kept silence upon through apprehension, but rather that I should make you my confidant, and you me in like manner. For that reason, now, have I brought you here apart out of doors, that I might here discourse with you upon your private concerns.

MEGADORUS

Best of women, give me your hand. Takes her hand.

EUNOMIA

looking about. Where is she? Who, pray, is this best of women?

MEGADORUS

Yourself.

EUNOMIA

Do you say so?

MEGADORUS

If you say no, I say no.

EUNOMIA

Indeed, it's right that the truth should be spoken; for the best of women can nowhere be found; one is only worse than another, brother.

MEGADORUS

I think the same, and I'm determined never to contradict you on that point, sister. What do you wish?

EUNOMIA

Give me your attention, I beg of you.

MEGADORUS

'Tis at your service; use and command me, please, if you wish for aught.

EUNOMIA

A thing that I consider very greatly for your advantage I'm come to recommend you.

MEGADORUS

Sister, you are doing after your usual manner.

EUNOMIA

I wish it were done.

MEGADORUS

What is it, sister?

EUNOMIA

That you may enjoy That you may enjoy: Quod tibi sempiternum salutare sit. This was a formula frequently introduced in announcing intelligence, or in making a proposition, and was considered to be significant of a good omen. everlasting blessings in being the father of children.

MEGADORUS

May the Gods so grant it.

EUNOMIA

I wish you to bring home a wife.

MEGADORUS

Ha! I'm undone.

EUNOMIA

How so?

MEGADORUS

Because, sister, your words are knocking out the brains of unfortunate me; you are speaking stones You are speaking stones: So Shakspeare says, in Hamlet, Act III., sc. 2,"I will speak daggers to her, but use none." Aristophanes says, in one of his plays, "You have spoken roses to me.".

EUNOMIA

Well, well, do this that your sister requests you.

MEGADORUS

If she requests me, I will do it.

EUNOMIA

'Tis for your own interest.

MEGADORUS

Yes, for me to die before I marry. Let her who comes here to-morrow, be carried out Be carried out: "Feratur," "may be carried out to burial." "Fero" and "effero" have that especial signification. The body was carried out to burial on a bier, which resembled a bed or couch. of the house the day after, sister; on that condition, give me her whom you wish to give; get ready the nuptials.

EUNOMIA

I am able, brother, to provide you with a wife with a very large marriage-portion. But she's somewhat aged; she's of the middle-age of woman. If you request me, brother, to ask her for you, I'll ask her.

MEGADORUS

Would you like me to ask you a question?

EUNOMIA

Yes, if you like, ask it.

MEGADORUS

Suppose any old man, past mid-age, brings home a middle-aged wife, if by chance he should have a child by this old woman, do you doubt at all but that the name of that child is Posthumus Is Posthumus: Children, who were born after their father's decease were called "posthumi," a term which is still retained. By speaking of an old woman, "anus," as the mother, he seems also to allude to the chance of the child losing its mother as well, at the moment of its birth, all prepared? Now, sister, I'll remove and lessen this labour for you. I, by the merits of the Gods and of my forefathers, am rich enough; these high families, haughty pride Haughty pride: He means to say, that these evils are attendant upon marrying a woman with a large dowry., bountiful portions, acclamations, imperiousness, vehicles inlaid with ivory, superb mantles and purple, I can't abide, things that by their extravagance reduce men to slavery.

EUNOMIA

Tell me, pray, who is she whom you would like to take for a wife?

MEGADORUS

I'll tell you. Do you know that Euclio, the poor old man close by?

EUNOMIA

I know him; not a bad sort of man, i' faith.

MEGADORUS

I'd like his maiden daughter to be promised me in marriage. Don't make any words Don't make any words: Ben Jonson has imitated this passage in his Silent Woman, Act I., sc. 5: I know what thou wouldst say:She's poor, and her friends deceased.She has brought a wealthy dowry in her silence. about it, sister; I know what you are going to say; that she's poor. This poor girl pleases me.

EUNOMIA

May the Gods prosper it.

MEGADORUS

I hope the same.

EUNOMIA

What do you want me now for? Do you wish for anything?

MEGADORUS

Farewell.

EUNOMIA

And you the same, brother. Goes into the house.

MEGADORUS

I'll go meet Euclio, if he's at home. But, see! the very person is betaking himself home, whence, I know not.

Enter EUCLIO.EUCLIO

to himself. My mind had a presentiment that I was going to no purpose when I left my house; and therefore I went unwillingly; for neither did any one of the wardsmen come, nor yet the master of the ward, who ought to have distributed the money. Now I'm making all haste to hasten home; for I myself am here, my mind's at home.

MEGADORUS

accosting him. May you be well, and ever fortunate, Euclio!

EUCLIO

May the Gods bless you, Megadorus!

MEGADORUS

How are you? Are you quite well, and as you wish?

EUCLIO

aside. It isn't for nothing when a rich man accosts a poor man courteously; now this fellow knows that I've got some gold; for that reason he salutes me more courteously.

MEGADORUS

Do you say that you are well?

EUCLIO

Troth, I'm not very well in the money line.

MEGADORUS

I' faith, if you've a contented mind, you have enough to passing a good life with.

EUCLIO

aside. By my faith, the old woman has made a discovery to him about the gold; 'tis clear it's all out. I'll cut off her tongue, and tear out her eyes, when I get home.

MEGADORUS

Why are you talking to yourself?

EUCLIO

I'm lamenting my poverty; I've a grown-up girl without a portion, and one that can't be disposed of in marriage; nor have I the ability to marry her to anybody.

MEGADORUS

Hold your peace; be of good courage, Euclio: she shall be given in marriaye; you shall be assisted by myself. Say, if you have need of aught; command me.

EUCLIO

aside. Now is he aiming at my property, while he's making promises; he's gaping for my gold, that he may devour it; in the one hand he is carrying a stoneCarrying a stone: "To ask for bread, and to receive a stone," was a proverbial expression with the ancients. Erasmus says that it was applied to those who pretended to be friendly to a person, and at the same time were doing him mischief; and that it was borrowed from persons enticing a dog with a piece of bread, and, when it had come sufficiently near, pelting it with a stone. The expression is used in the New Testament. "If a son shall ask bread of any of you that is a father, will he give him a stone?" St. Luke, c. xi., v. 11. The bread, as we learn from specimens found at Pompeii, was often made into cakes, which somewhat resembled large stones.. while he shows the bread in the other. I trust no person, who, rich himself, is exceedingly courteous to a poor man; when he extends his hand with a kind air, then is he loading you with some damage. I know these polypiThese polypi: Ovid says in his Halieuticon, or Treatise on Fishes: "But, on the other hand, the sluggish polypus sticks to the rocks with its body provided with feelers, and by this stratagem it escapes the nets; and, according to the nature of the spot, it assumes and changes its colour, always resembling that place which it has lighted upon; and when it has greedily seized the prey hanging. from the fishing-line, it likewise deceives the angler on his raising the rod, when, on emerging into the air, it loosens its feelers, and spits forth the hook that it has despoiled of the bait.", who, when they've touched a thing, hold it fast.

MEG.(

Give me your attention, Euclio, for a little time: I wish to address you in a few words, about a common concern of yours and mine.

EUCLIO

aside. Alas! woe is me! my gold has been grabbed from in-doors: now he's wishing for this thing, I'm sure, to come to a compromise with me; but I'll go look in my house. He goes towards his door.

MEGADORUS

Where are you going?

EUCLIO

I'll return to you directly, for there's something I must go and see to at home. He goes into his house.

MEGADORUS

By my troth, I do believe that when I make mention of his daughter, for him to promise her to me, he'll suppose that he's being laughed at by me; nor is there out of the whole class of paupers one more beggarly than he. EUCLIO returns from his house.

EUCLIO

aside. The Gods do favour me; my property's all safe. If nothing's lost, it's safe. I was very dreadfully afraid, before I went in-doors! I was almost dead! Aloud. I'm come back to you, Megadorus, if you wish to say anything tome.

MEGADORUS

I return you thanks; I beg that as to what I shall enquire of you, you'll not hesitate to speak out boldly.

EUCLIO

So long, indeed, as you enquire nothing that I mayn't choose to speak out upon.

MEGADORUS

Tell me, of what sort of family do you consider me to be sprung?

EUCLIO

Of a good one.

MEGADORUS

What think you as to my character?

EUCLIO

'Tis a good one.

MEGADORUS

What of my conduct?

EUCLIO

Neither bad nor dishonest.

MEGADORUS

Do you know my years?

EUCLIO

I know that they are plentiful, just like your money.

MEGADORUS

I' faith, for sure I really did always take you to be a citizen without any evil guile, and now I think you so.

EUCLIO

aside. He smells the gold. Aloud. What do you want with me now?

MEGADORUS

Since you know me, and I know you, what sort of person you are—a thing, that may it bring a blessing on myself, and you and your daughter, I ask your daughter as my wife. Promise me that it shall be so.

EUCLIO

Heyday! Megadorus, you are doing a deed that's not becoming to your usual actions, in laughing at me, a poor man, and guiltless towards yourself and towards your family For neither in act, nor in words, have I ever deserved it of you, that you should do what you are now doing.

MEGADORUS

By my troth, I neither am come to laugh at you, nor am I laughing at you, nor do I think you deserving of it.

EUCLIO

Why then do you ask for my daughter for your self?

MEGADORUS

That through me it may be better for you, and through you and yours for me.

EUCLIO

This suggests itself to my mind, Megadorus, that you are a wealthy man, a man of rank; that I likewise am a person, the poorest of the poor; now, if I should give my daughter in marriage to you, it suggests itself to my mind that you are the ox, and that I am the ass; when I'm yoked to you, and when I'm not able to bear the burden equally with yourself, I, the ass, must lie down in the mire; you, the ox, would regard me no more than if I had never been born; and I should both find you unjust, and my own class would laugh at me; in neither direction should I have a fixed stall, if there should be any separation Be any separation: "Si quid divortii fuat." By the use of the word "divortium," he means either an estrangement of himself from Megadorus, or a separation or divorce of the latter from his intended wife, which of course would lead to the same consequences. The facilities for divorce among the Romans have been remarked upon in a previous Note.; the asses would tear me with their teeth, the oxen would butt at me with their horns. This is the great hazard, in my passing over from the asses to the oxen.

MEGADORUS

The nearer you can unite yourself in alliance with the virtuous, so much the better. Do you receive this proposal, listen to me, and promise her to me.

EUCLIO

But indeed there is no marriage-portion.

MEGADORUS

You are to give none; so long as she comes with good principles, she is sufficiently portioned.

EUCLIO

I say so for this reason, that you mayn't be supposing that I have found any treasures.

MEGADORUS

I know that; don't enlarge upon it. Promise her to me.

EUCLIO

So be it. Starts and looks about. But, O Jupiter, am I not utterly undone?

MEGADORUS

What's the matter with you?

EUCLIO

What was it sounded just now as though it were iron?

MEGADORUS

Here at my place, I ordered them to dig up the garden. EUCLIO runs off into his house. But where is this man? He's off, and he hasn't fully answered me; he treats me with contempt. Because he sees that I wish for his friendship, he acts after the manner of mankind. For if a wealthy person goes to ask a favour of a poorer one, the poor man is afraid to treat with him; through his apprehension he hurts his own interest. The same person, when this opportunity is lost, too late, then wishes for it.

EUCLIO

coming out of the house, addressing STAPHYLA within. By the powers, if I don't give you up to have your tongue cut out by the roots, I order and I authorize you to hand me over to any one you please to be incapacitated.

MEGADORUS

By my troth, Euclio, I perceive that you consider me a fit man for you to make sport of in my old age, for no deserts of my own.

EUCLIO

I' faith, Megadorus, I am not doing so, nor, should I desire it, had I the means Had I the means: "Neque, si cupiam, copia est." In saying this, Euclio intends to play upon the words of Megadorus, "ludos facias," which may either signify "you make sport of me," or "you give a public show" or "spectacle," which the wealthy Patricians of Rome were in the habit of doing. Euclio pretends to take his words in the latter sense, and replies, "I couldn't even if I would," by reason of his poverty, as he pretends. It was usual for the Ædiles to provide the spectacles from their private resources, from which circumstance one who lived a life of extravagance was said "Ædilitatem petere," "to be aspiring to the Ædileship.".

MEGADORUS

How now? Do you then betroth your daughter to me?

EUCLIO

On those terms, and with that portion which I mentioned to you.

MEGADORUS

Do you promise her then?

EUCLIO

I do promise her.

MEGADORUS

May the Gods bestow their blessings on it.

EUCLIO

May the Gods so do. Take you care of this, and remember that we've agreed, that my daughter is not to bring you any portion.

MEGADORUS

I remember it.

EUCLIO

But I understand in what fashion you, of your class, are wont to equivocate; an agreement is no agreement, no agreement is an agreement, just as it pleases you.

MEGADORUS

I'll have no misunderstanding with you. But what reason is there why we shouldn't have the nuptials this day?

EUCLIO

Why, by my troth, there is very good reason for them.

MEGADORUS

I'll go, then, and prepare matters. Do you want me in any way?

EUCLIO

That shall be done. Fare you well.

MEGADORUS

going to the door of his house and calling out. Hallo! Strobilus, follow me quickly, in all haste, to the fleshmarket. (Exit MEGADORUS.)

EUCLIO

He has gone hence. Immortal Gods, I do beseech you! How powerful is gold! I do believe, now, that he has had some intimation that I've got a treasure at home; he's gaping for that; for the sake of that has he persisted in this alliance.

EUCLIO, alone.EUCLIO

going to the door of his house, he opens it, and calls to STAPHYLA within. Where are you who have now been blabbing to all my neighbours that I'm going to give a portion to my daughter? Hallo! Staphyla, I'm calling you! Don't you hear? Make haste in-doors there, and wash the vessels clean. I've promised my daughter in marriage; to-day I shall give her to be married to Megadorus here. from the house.

STAPHYLA

as she enters. May the Gods bestow their blessings on it! But, i' faith, it cannot be; 'tis too sudden.

EUCLIO

Hold your tongue, and be off. Take care that things are ready when I return home from the Forum, and shut the house up. I shall be here directly. (Exit.)

STAPHYLA

What now am I to do? Now is ruin near at hand for us, both for myself and my master's daughter; for her disgrace and her delivery are upon the very point of becoming known; that which even until now has been concealed and kept secret, cannot be so now. I'll go in-doors, that what my master ordered may be done when he comes. But, by my faith, I do fear that I shall have to drink of a mixture of bitterness A mixture of bitterness: Hildyard suggests that Staphyla is fond of a drop, and likes her liquors neat ("merum"), wherefore it is a double misfortune to her, not only to endure misfortunes, but those of a "mixed" nature. "Mixtum" was the term applied to the wine, when mixed with its due proportion of water for drinking.! (Exit.)

Enter STROBIOUS, ANTHRAX, and CONGRIO, with MUSIC GIRLS and PERSONS carrying provisions.STROBILUS

After my master had bought the provisions, and hired the cooks Hired the cooks: Allusion has been made, in the Notes to the Pseudolus, to the custom of hiring cooks in the markets on any special occasion. These were frequently slaves; and in such case, the greater portion of their earnings would go into the pockets of their masters. From the remark made in l. 265, we find that Congrio and Anthrax are slaves. and these music- girls in the market-place, he ordered me to divide these provisions into two parts.

LYCONIDES

By my troth, but you really shan't be dividing me You really shan't be dividing me: He alludes to his own name, "Congrio," "a conger eel," which was cut up before it was cooked; and he means to say, that spite of his name, he will not stand being divided by Strobilus., I tell you plainly. If you wish me to go anywhere whole, I'll do my best.

ANTHRAX

A very pretty and modest fellow, indeed Modest fellow, indeed: Anthrax gives a very indelicate turn to the remark of Congrio; and the liberty has been taken of giving a more harmless form to the gross witticism of Anthrax. It may be here remarked, that he takes his name from the Greek word, signifying "a coal," a commodity, of course much in request with cooks.. As if, when you are a conger by name, you wouldn't like to be cut into pieces.

LYCONIDES

But, Anthrax, I said that in another sense, and not in the one which you are pretending.

STROBILUS

Now my master's going to be married to-day.

ANTHRAX

Whose daughter is he to marry?

STROBILUS

The daughter of this Euclio, his near neighbour here. For that reason he has ordered half of these provisions here to be presented to him—one cook, and one music-girl likewise.

ANTHRAX

That is, you take one half to him, the other half home?

STROBILUS

'Tis just as you say.

ANTHRAX

How's that? Couldn't this old fellow provide from his own resources for the wedding of his daughter.

STROBILUS

Pshaw!

ANTHRAX

What's the matter?

STROBILUS

What's the matter, do you ask? A pumice stone isn't so dry as is this old fellow.

ANTHRAX

Do you really say that it is as you affirm?

STROBILUS

Do be judge yourself. Why, he's for ever crying out for aid from Gods and men, that his property has gone, and that he is ruined root and branch, if the smoke by chance escapes out of doors through the rafters of his house. Why, when he goes to sleep, he ties a bag He ties a bag: He probably intends to hint here that Euclio sleeps with his purse (which consisted of a "follis," or "leathern bag") tied round his throat, but implies that he not only wishes thereby to save his money, but his breath as well, by having the mouth of the bag so near to his own. Although Thornton thinks that the suggestion of Lambinus that "follem obstringit" means, "he ties up the nozzle of the bellows," is forced and far-fetched, it is far from improbable that that is the meaning of the passage. It may possibly mean that he ties the bellows to his throat. beneath his gullet.

ANTHRAX

Why so?

STROBILUS

That when he sleeps, he may lose no breath.

ANTHRAX

And does he stop up the lower part of his windpipe Part of his windpipe: An indelicate remark is here made, which has been obviated in the translation. as well, lest, perchance, he should lose any breath as he sleeps?

STROBILUS

In that 'tis as fair that you should credit me, as it is for me to credit you.

ANTHRAX

Why really, I do believe you.

STROBILUS

But, further, do you know how it is? I' faith, he grieves to throw away the water when he washes.

ANTHRAX

Do you think a great talent A great talent: As the ancients weighed silver on paying a talent, the word "talentum" denoted both a sum of money and a weight. The great talent here mentioned, was the Attic talent of sixty minæ, or six thousand drachmæ. might be begged of this old fellow for him to give us, through which we might become free?

STROBILUS

By my troth, if you were to ask it, he would never let you have the loan of hunger. Why, the other day, the barber had cut his nails Had cut his nails: From this passage we learn that barbers were in the habit of paring the nails of their customers; in the Epistles of Horace, B. 1, Ep. 7, l. 50, we are informed that idlers pared their nails in the shops to Rome.; he collected all the parings, and carried them off.

ANTHRAX

I' faith, you do describe a miserably stingy wretch.

LYCONIDES

But do you think that he does live so very stingily and wretchedly?

STROBILUS

A kite, the other day, carried off his morsel of food; the fellow went crying to the Prætor To the Prœtor: The "Prætor" was a magistrate at Rome, who administered justice, and ranked next to the Consuls. There were eight Prætors in the time of Cicero. Two of them were employed in adjudicating "in causis privatis," "disputes concerning private property." One of these was called "Prætor urbanus," or "the city Prætor," who administered justice when the parties were "cives," or possessed the rights of Roman citizenship. The other was called "Prætor peregrinus," or "the foreigners' Prætor," who administered justice when both the litigating parties, or only one of them, were "peregrini," or "foreigners," and had not the right of Roman citizenship. The other six Prætors had jurisdiction in criminal cases, such as murder, adultery, and violence. The Prætors committed the examination of causes to subordinate judges, who were called "judices selecti," and they published the sentences of the judges so appointed by them. The Prætors wore the "toga prætexta," or "magisterial robe," sat on the "sella curulis," and were preceded by six lictors. Their duties lasted for a year, after which they went as governors to such provinces as had no army, which were assigned to them by lot. There they administered justice in the same way as they had done as Prætors at Rome, and were called by the name of "Proprætores;" though, as such governors, they were also sometimes called "Prætores." The office of Prætor was first instituted at Rome A.U.C. 388, partly because the Consuls, on account of the many wars in which the Romans were engaged, could no longer administer justice; partly that the Patricians might thereby have a compensation for admitting the Plebeians to a share in the Consulate. At first there was only one Prætor; Sylla made their number six; Julius Cæsar eight; and Augustus increased them to sixteen. It will not escape observation, that Plautus, as usual, mentions a Roman officer in a Play, the scene of which is supposed to be Athens.; there, weeping and lamenting, he began to request that he might be allowed to compel the kite to give bail. There are innumerable other things that I could mention, if I had the leisure. But which of you two is the sharper? Tell me.

LYCONIDES

I—as being much the better one.

STROBILUS

A cook I ask for, not a thief Not a thief: Because "celer," "sharp" or "nimble," would especially apply to the requisite qualifications for an expert thief..

LYCONIDES

As a cook, I mean.

STROBILUS

to ANTHRAX. What do you say?

ANTHRAX

I'm just as you see me.

LYCONIDES

He's a nine-day cook A nine-day cook: Congrio probably means to say that Anthrax is a cook who only gets employment on the "Nundinæ," when the influx of country-people into the city called the services of even the worst cooks into requisition, and the eaters were not of the most fastidious description. The "Nundinæ" (so called from "nonæ," "ninth," and "dies," "day") returned every eighth day, according to our mode of reckoning; but according to the Romans, who, in counting, reckoned both extreme, every ninth day, whence the name. On this day the country-people came into the city to sell their wares, make their purchases, hear the new laws read, and learn the news. By the Hortensian law, the "Nundinæ," which before were only "feriæ," or "holidays," were made "fasti," or "court-days," that the country-people then in town might have their lawsuits determined. Lipsius thinks that reference is here made to the feast called "novendiale," which was sometimes given to the poorer classes on the ninth day after the funeral of a person of affluence. Probably, the cooking of these banquets was not of the highest order; but the former seems the more probable explanation of the passage.; every ninth day he's in the habit of going out to cook.

ANTHRAX

You, you three-lettered fellow Three-lettered fellow: "Trium literarum homo;" literally, "man of three letters"—"F U R," "thief."; do you abuse me, you thief?

LYCONIDES

To be sure I do, you trebly-distilled thief of thieves Thief of thieves: "Funtrifurcifer." Strictly speaking, the latter word signifies "thief three times over.".