Enter EUCLIO, from the Temple, with the pot of money.EUCLIO

to himself. I had thought that there was the very greatest dependence upon Faith; very nearly had she played me a pretty trickPlayed me a pretty trick: "Sublevit os." "Sublinere os" means "to paint the face secretly," in allusion to the practical joke of so doing when a person is asleep, and thereby making a fool of him.. If the raven hadn't come to my assistance, to my sorrow I should have been undone. Troth, I very much wish that raven would come to me which gave me the warning, that I might say something kind to him; for I would as soon giveWould as soon give: That is, "not at all." He says "thank you" to the raven, but he would be as likely to give it a scrap of victuals as to throw it away, which was quite repugnant to his "jus et norma vivendi," his mode of life. him something to eat as lose it. Now I'm thinking of a lonely spot where I shall hide this. The grove of Sylvanus, outside of the wall, is unfrequented, ana planted with many a willow; there will I choose a spot. I'm determined to trust Sylvanus Sylvanus: Sylvanus was the tutelary Divinity of the woodlands field, and cattle. Pigs were usually offered in sacrifice to him., rather than Faith. (Exit.)

STROBILUS

re-appearing from his hiding-place. Capital! capital! the Gods will me to be safe and preserved! Now will I run before to that place, and climb up into some tree, and thence will I watch where the old fellow hides the gold. Although my master bade me remain here, I'm resolved rather to risk a mishap along with emolument. (Exit.)

Enter LYCONIDES and EUNOMIA, from the house of MEGADORUS.LYCONIDES

I've told you all, mother; as well as I do myself, you understand all about the daughter of Euclio. Now, I do entreat you, my mother, make mention of it to my uncle, and I now unask of you, mother, that which before I entreated of you, to conceal this from Megadorus.

EUNOMIA

You know, yourself, that what you desire to be done, I desire, and I trust that I shall obtain this of my brother; and the reason is good, if 'tis so as you say, that in a drunken fit you debauched this damsel.

LYCONIDES

Could I, my mother, tell a falsehood in your presence?

PHÆDRA cries out in labour, in EUCLIO'S house. I die, my nurse; my pangs are coming on! I entreat thee for thy protection, Juno Lucina Juno Lucina: Juno Lucina was the Goddess who presided over childbirth. Some suppose that the Goddess Diana was called by that name; but (although Diana was also addressed by parturient females) it is more likely that Juno was addressed under the title. A similar circumstance to this takes place in the Andria and the Adelphi of Terence.!

LYCONIDES

Ah! my mother, I see a more convincing proof for you; she's crying aloud—she's in the pangs of labour.

EUNOMIA

Come in-doors here, with me, my son, to my brother, that I may obtain a grant from him of that which you beg of me.

LYCONIDES

Go; I'll follow you this instant, mother. EUNOMIA goes into the house. But my servant, Strobilus, I wonder where he is, whom I ordered to wait here for me. Now I reflect with myself, if he's lending me his assistance, it isn't fair that I should be angry with him. I'll go in-doors, where they are sitting in judgment They are sitting in judgnment: "Ubi de capite meo sunt Comitia." Literally, "where, then, are the Comitia about my life." Trials were held before the "Comitia centuriata," or assemblies of the people, at Rome, to which reference is here made. He alludes to the discussion between Eunomia and Megadorus, on the marriage of the latter with Phædra. upon my life. Goes into the house of MEGADORUS.

Enter STROBILUS, with the pot of money.STROBILUS

I, by myself, exceed the riches of the GriffinsRiches of the Griffins: Pici. "Picis" would be a better reading here, and ought to be adopted unless we agree with some of the Commentators, who think that Strobilus begins a sentence, and then, in the exuberance of his joy, breaks out into an expression of a different construction from that originally intended. It may, however, possibly be, as Hildyard suggests, the "nominativus pendens," which is not unfrequently used by Plautus. The Pici here alluded to, were Griffins, or fabulous monsters, who were said to watch the treasures of the Arimaspi, a people of the north of Scythia, mentioned by Herodotus, who were said to possess mountains of gold; in which story, no doubt, the Uralian mountians were alluded to., who inhabit the golden mountains, For I'm unwilling to make mention of those other kings, beggarly fellows—I am the king Philip. O charming day! for when I went from here, just now, I arrived there much the first, and, long before, I placed myself in a tree, and thence observed where the old fellow hid the gold. When he departed thence, I let myself down from the tree, and dug up the pot full of gold. Thence, from that spot, I saw the old fellow betaking himself back again; he didn't see me, for I turned a little on one side, out of the path. Heyday! here he comes himself. I'll go and hide this away, at home. Goes into the house of MEGADORUS.

Enter EUCLIO, tearing his hair and wringing his hands.EUCLIO

I'm ruined! I'm done for! I'm murdered! Whither shall I run? Whither not run? Stop him—stop him. Whom? who? I don't know. I see nothing! I'm going blindfold; and, in fact, whither I am going, or where I am, or who I am, I can't in my mind find out for certain. To the AUDIENCE. I beseech you, give me your aid (I beg and entreat of you), and point me out the person that has taken it away. What's the matter? Why do you laugh? I'm acquainted with you all; I know that there are many thieves here, who conceal themselves with white clothes and chalk White clothes and chalk: The Romans were much in the habit of having their woollen "togæ" made extremely white by chalk, pipeclay, and the fuller's art. He alludes to white garments covering bad manners, much as in Scripture whited sepuichres are mentoned as being full of uncleanness., and sit as though they were honest! To one of the SPECTATORS. What say you? You I'm resolved to believe; for I perceive, even by your looks, that you are honest. Well then, none of these has got it? You've been the death of me! Tell me, then, who has got it? You don't know? Oh,wretched, wretched me! I'm done for! wofully undone! In most sorry plight I go; so much groaning, and misfortune, and sorrow, has this day brought upon me, hunger and poverty, too. I'm the most utterly ruined of all men upon the earth! For what need of life have I, who have lost so much gold that I so carefully watched? I pinched myself, and my inclinations, and my very heart And my very heart: "Geniumque meum." Literally, "and my Genius," i. e. "my social disposition" or "capacity for enjoyment."! Now others are rejoicing at this, my loss and my misfortune! I cannot endure it. He runs about, crying and stamping. Enter LYCONIDES, from the house of MEGADORUS.

LYCONIDES

What person, I wonder, is this before our house lamenting, and that utters complaints with his moaning? Why,surely, this is Euclio, as I imagine. I'm utterly undone! The thing's all out; he knows now, as I suppose, that his daughter is brought to bed. I'm in a state of uncertainty now what I shall do, whether go or remain, accost him or fly.

EUCLIO

What person is it that speaks there?

LYCONIDES

'Tis I, wretch that I am.

EUCLIO

Yes, and so am I, and wretchedly ruined, whose lot is misfortune so great and sorrow.

LYCONIDES

Be of good courage.

EUCLIO

How, prithee, can I be so?

LYCONIDES

Because that deed which is afflicting your mind, I did it, and I confess it.

EUCLIO

What is it I hear from you?

LYCONIDES

That which is the truth.

EUCLIO

What evil, young man, have I deserved, by reason of which you should do thus, and go to ruin both me and my children?

LYCONIDES

A Divinity was my prompter; he prompted me to do it Prompted me to do it: "Ad illam illexit." Literally, "enticed me to her." The humour of the whole scene turns upon Euclio and Lyconides mistaking the meaning of each other—the former thinking that the latter is speaking about the "aula," or "pot," while the latter fancies that Euclio is amenting the mishap of his daughter. In the Latin language, the word "aula" is or the feminine gender, by reason of which the misunderstanding is much more natural than it would be in the English language. In consequence, some little latitude in the translation is absolutely necessary to sustain the equivoque of the original.

EUCLIO

How?

LYCONIDES

I confess that I have done wrong, and I know that I deserve censure; for that reason I'm come to beseech you, that, with feelings assuaged, you will pardon me.

EUCLIO

Why did you dare do so, to touch that which was not your own?

LYCONIDES

What do you wish to be done? The thing has been done; it can't be undone. I believe that the Gods willed it, for if they hadn't willed it, I know it wouldn't have happened.

EUCLIO

But I believe that the Gods have willed that I should be the death of you in fetters.

LYCONIDES

Don't say that!

EUCLIO

What business then have you to touch what is my own against my will?

LYCONIDES

Because I did it under the evil influence of wine and love.

EUCLIO

Most audacious man, that you should dare to come here to me with that speech, you impudent fellow! For if this is lawful, so that you may be able to excuse it—let us openly, in broad daylight, plunder their golden trinkets from ladies—after that, if we are caught, let us excuse ourselves, that we did it when intoxicated, by reason of being in love. Too cheap are wine and love, if one in liquor and in love is allowed to do with impunity whatever he pleases.

LYCONIDES

But I come to you of my own accord to supplicate you on account of my folly.

EUCLIO

Persons don't please me, who, when they've done wrong, excuse themselves. You knew that you had no right there; you oughtn't to have touched You oughtn't to have touched: "Tn illam scibas non tuam esse: non attactam aportuit." This literally, speaking of the pot (aula) as of the feminine gender, would mean "you knew that she was not your own; it was not fitting for her to be touched." This of course helps to confirm Lyconides in the impression that Euclio is speaking of his daughter..

LYCONIDES

Therefore, inasmuch as I did dare to touch, I make no objection to keep by all means.

EUCLIO

You, keep what is my own against my will?

LYCONIDES

Against your will, I do not ask; but I think that that which was yours ought to be mine Ought to be mine: Lyconides here alludes to a law which prevailed at Rome, whereby, when a person had seduced a freeborn female, he was obliged either to marry her himself without a portion, or else to give her such a portion as was suitable to her station. Lyconides means to say that he shall exercise the former right.. Moreover, Euclio, you'll find, I say, that mine it ought to be.

EUCLIO

Now really, on my word, I'll drag you to the Prætor and take proceedingsAnd take proceedings: "Scribam dicam." "Dica" was a name derived from the Greek, for an "indictment," "writ," or "process," by which in action was commenced. against you, unless you make restitution.

LYCONIDES

Make restitution of what to you?

EUCLIO

What you've stolen of mine.

LYCONIDES

I, stolen of yours? Whence, or what is it?

EUCLIO

So shall Jupiter love you, how ignorant you are about it!

LYCONIDES

Unless, indeed, you tell me what you are enquiring for.

EUCLIO

The pot of gold, I say, I'm asking back of you, which you confessed to me that you had taken away.

LYCONIDES

By my faith, I've neither said so, nor have I done it.

EUCLIO

Do you deny it?

LYCONIDES

Yes, I do utterly deny it; for neither the gold nor yet this pot, what it means, do I know or understand.

EUCLIO

Give me up that pot which you took away from the wood of Sylvanus. Come, give it me back! I would rather give you the one-half of it. Although you are a thief to me, I'll not be hard upon the thief. Give it me back.

LYCONIDES

You are not in your senses, to call me a thief; I thought, Euclio, that you had come to the knowledge of another matter; as concerns myself, it is a great matter which I wish to speak with you upon at your leisure, if you are at leisure.

EUCLIO

Tell me, in good faith, have you not stolen that gold?

LYCONIDES

In good faith, No.

EUCLIO

Nor know who has taken it away?

LYCONIDES

In good faith, No, to that as well.

EUCLIO

But if you should know who has taken it away, will you discover it to me?

LYCONIDES

I will do so.

EUCLIO

Nor accept of a share from him, whoever he is, for yourself, nor harbour the thief?

LYCONIDES

Even so.

EUCLIO

What if you deceive me?

LYCONIDES

Then may great Jupiter do unto me what he pleases.

EUCLIO

I'm satisfied. Come, then, say what you wish.

LYCONIDES

If you know me but imperfectly, of what family I'm born: Megadorus here is my uncle; Antimachus was my father; my name is Lyconides; Eunomia is my mother.

EUCLIO

I know the family; now, what do you want?

LYCONIDES

I want to know this. You have a daughter of yours?

EUCLIO

Why, yes, she's there at home.

LYCONIDES

You have, I think, recently betrothed her to my uncle?

EUCLIO

You have the whole matter.

LYCONIDES

He has now bade me announce to you his refusal of her His refusal of her: "Repudium." The rejection of a person after being betrothed was called "repudium;" while the putting-away of a marned woman by her husband was called "divortium.".

EUCLIO

A refusal, when the things are got ready, and the wedding's prepared? May all the immortal Gods and Goddesses confound him, so far as is possible, by reason of whom this day, unhappy wretch that I am, I have lost so much gold!

LYCONIDES

Be of good heart, and speak in kindly terms; now, a thing—may it turn out well and prosperously to you and your daughter.—May the Gods so grant—say.

EUCLIO

May the Gods so grant.

LYCONIDES

And for me, too, may the Gods so grant it. Now, then, do you listen. The man that admits a fault is not so much to be despised, if he feels a sense of shame when he excuses himself. Now, Euclio, I do beseech you, that what unawares I have done wrong towards yourself or your daughter, you will grant me pardon for the same, and give her for a wife to me, as the laws demand. I confess that I did violence to your daughter on the festival of Ceres, by reason of wine and the impulse of youth.

EUCLIO

Woe is me! What shocking deed do I hear of you?

LYCONIDES

Why do you exclaim? You whom I've made to be a grandfather now at the very wedding of your daughter. For your daughter has just been brought to bed in the ninth month after—calculate the number Calculate the number: "Numeram cape." He probably means by this, "calculate the time" since the festival of Ceres, when this misfortone happened.; for that reason, in my behalf, has my uncle sent his refusal. Go in-doors; enquire whether it is so or not as I say.

EUCLIO

I'm undone utterly; so very many misfortunes unite themselves for my undoing. I'll go in-doors, that I may know what of this is true. He goes into his house.

LYCONIDES

I'll follow you this instant. This matter seems now to be pretty nearly in the haven of safety. Now, where to say my servant Strobilus is, I don't know, but yet I'll wait here still a little while; after that I'll follow this man indoors; now, in the meantime, I'll give him leisure to enquire of the nurse about my doings, the attendant of his daughter, whether she knows the truth. Moves as if going.