I was coming to you.
Why, what's the matter?
Why isn't the bride sent for?
Why isn't the bride sent for?
: Among the Greeks the bride was conducted by the bridegroom at nightfall from her father's house, in a chariot drawn by a pair of mules or oxen, and escorted by persons carrying the nuptial torches. Among the Romans, she proceeded in the evening to the bridegroom's house; preceded by a boy carrying a torch of white thorn, or, according to some, of pine-wood. To this custom reference is indirectly made in the present passage.
Do you hear me? I've been for some time not a little apprehensive of you, Davus, lest you should do that which the common class of servants is in the habit of doing, namely, impose upon me by your artifices; because my son is engaged in an amour.
What, I do that?
I fancied so; and therefore, fearing that, I concealed from you what I shall now mention.
What?
You shall know; for now I almost feel confidence in you.
Have you found out at last what sort of a person I am?
The marriage was not to have taken place.
How? Not to have taken place?
But I was making pretense, that I might test you all.
Such is the fact.
Only see! I was not able to discover that. Dear me! what a cunning contrivance!
Listen to this. Just as I ordered you to go from here into the house, he
I told him what you just now told me.
I begged him to give his daughter, and with difficulty I prevailed upon him.
Extremely well done, I say.
There's no delay on his part now.
I'll go home at once; I'll tell her to make due preparation, and bring back word here.
Now I do entreat you, Davus, since you by yourself have brought about this marriage for me—
I myself, indeed!
I myself, indeed!
: No doubt Davus says these words in sorrow and regret; Simo, however, supposes them to be uttered in exultation at the apparent success of his plans. Consequently "vero"
is intended by Davus to have the sense here of "too truly."
Do your best still to reform my son.
Troth, I'll do it with all due care.
Do it now, while his mind is agitated.
You may be at ease.
Come then; where is he just now?
A wonder if he isn't at home.
I'll go to him; and what I've been telling you, I'll tell him as well.
Where is he? The villain, who this day—I'm ruined; and I confess that this has justly befallen me, for being such a dolt, so devoid of sense; that I should have in-trusted my fortunes to a frivolous slave!
To a frivolous slave
: "Servo futili."
According to the Scholiast on the
But what now am I to say to my father? Am I to deny that I am ready, who have just promised to marry? With what effrontery could I presume to do that? I know not what to do with myself.
Still, I'll soon extricate you.
You, extricate me?
Assuredly, Pamphilus.
As you have just done, I suppose.
Why no, better, I trust.
What, am I to believe you, you scoundrel?
You scoundrel
: "Furcifer;"
literally, wearer of the
You did say so.
What do you deserve?
What do you deserve?
: Madame Dacier remarks that this question is taken from the custom of the Athenians, who never condemned a criminal without first asking him what punishment he thought he deserved; and according to the nature of his answer they mitigated or increased his punishment. The Commentators quote a similar passage from the Frogs of Aristophanes.
The cross.
The cross
: The "cross,"
Ah me! not to have the leisure to inflict punishment upon you as I desire ! for the present conjuncture warns me to take precautions for myself, not to be taking vengeance on you.
The circumstances
: "Res."
According, however, to Donatus, this word has the meaning here of "malice" or "spitefulness."Concerned in my own interests
: Equivalent to our sayings, "Charity begins at home;" "Take care of number one."They are not ashamed
: Terence has probably borrowed this remark from the Epidicus of Plautus, 1. 165-6: "Generally all men are ashamed when it is of no use; when they ought to be ashamed, then does shame forsake them, when occasion is for them to be ashamed."
Charinus, unintentionally I have ruined both myself and you, unless the Gods in some way befriend us.
Unintentionally, is it! An excuse has been discovered at last. You have broken your word.
How so, pray?
Do you expect to deceive me a second time by these speeches?
What does this mean?
Since I told you that I loved her, she has become quite pleasing to you. Ah wretched me! to have judged of your disposition from my own.
You are mistaken.
Did this pleasure appear to you not to be quite complete, unless you tantalized me in my passion, and lured me on by groundless hopes?—You may take her.
I, take her? Alas! you know not in what perplexities, to my sorrow, I am involved, and what vast anxieties this executioner of mine
What is it so wonderful, if he takes example from yourself?
You would not say that if you understood either myself or my affection.
I'm quite aware
No, not at all,—as you are not acquainted with my sorrows, these nuptials were not in preparation for me; and no one was thinking at present of giving me a wife.
I am aware; you have been influenced by your own inclination.
Hold; you do not yet know all.
For my part, I certainly do know that you are about to marry her.
Why are you torturing me to death? Listen to this. He
Who was this person?
Davus.
Davus! For what reason?
I don't know; except that I must have been under the displeasure of the Gods, for me to have listened to him.
Is this the fact, Davus?
It is the fact.
I have been deceived, but I don't despair.
This way it has not succeeded; we'll try another. Unless, perhaps, you think that because it failed at first, this misfortune can not now possibly be changed for better luck.
Certainly not; for I quite believe that if you set about it, you will be making two marriages for me out of one.
I owe you this, Pamphilus, in respect of my servitude, to strive with hands and feet, night and day; to submit to hazard of my life, to serve you. It is your part, if any thing has fallen out contrary to expectation, to forgive me. What I was contriving has not succeeded; still, I am using all endeavors; or, do you yourself devise something better, and dismiss me.
I wish to; restore me to the position in which you found me.
I'll do so.
But it must be done directly.
But the door of Glycerium's house here makes a noise.
Makes a noise
: The doors with the Romans opened in-wardly, while those of the Greeks opened on the outside. It was therefore usual with them, when coming out, to strike the door on the inside with a stick or with the knuckles, that those outside might be warned to get out of the way. Patrick, however, observes with some justice, that the word "concrepuit"
may here allude to the creaking of the hinges. See the Curculio of Plautus, l. 160, where the Procuress pours water on the hinges, in order that Cappadox may not hear the opening of the door.
That's nothing to you.
Presently I'll give you what I've hit upon.
Mysis.
From which, indeed, how easily a respite could have been obtained, if he
Mysis, I swear by all the Gods that I will never forsake her; not if I were to know that all men would be my enemies in consequence. Her have I chosen for mine; she has fallen to my lot; our feelings are congenial; farewell they, who wish for a separation between us; nothing but Death separates her from me.
I begin to revive.
Not the responses of Apollo are more true than this. If it can possibly be contrived that my father may not believe that this marriage has been broken off through me, I could wish it. But if that can not be, I will do that which is easily effected, for him to believe that through me it has been caused. What do you think of me?
That you are as unhappy as myself.
You are a clever hand; if you do set about any thing.
Assuredly, I'll manage this for you.
There's need of it now.
But I've got it now.
What is it?
For him (pointing to PAMPHILUS) I've got it, not for you, don't mistake.
I'm quite satisfied.
What will you do? Tell me.
I'm afraid that this day won't be long enough for me to execute it, so don't suppose that I've now got leisure for relating it; do you betake yourself off at once, for you are a hinderance to me.
I'll go and see her.
Do you wish me to tell you the truth?
No, not at all;
What will become of me?
Come now, you unreasonable person, are you not satisfied that I give you a little respite, by putting off his marriage?
But yet, Davus—
What then?
That I may marry her—
Absurd.
Be sure to come hither
Why should I come? I can do nothing for you.
But still, if any thing—
Well, well, I'll come.
If you can; I shall be at home.
Do you, Mysis, remain here a little while, until I come out.
For what reason?
There's a necessity for so doing.
Make haste.
I'll be here this moment, I tell you.
My good sir, prithee, what is that? Whither are you carrying the child?
Mysis, I now stand in need of your cunning being brought into play in this matter, and of your address.
Why, what are you going to do?
Prithee, on the ground?
Take some sacred herbs
: "Verbena"
appears to have been a general term applied to any kind of herb used in honor of the Deities, or to the boughs and leaves of any tree gathered from a pure or sacred place. Fresh From the altar here
: It was usual to have altars on the stage; when Comedy was performed, one on the left hand in honor of Apollo, and on the representation of Tragedy, one on the right in honor of Bacchus. It has been suggested that Terence here alludes to the former of these. As, however, at
Why don't you do it yourself?
That if perchance I should have to swear to my master that I did not place it there, I may be enabled to do so with a clear conscience.
I understand; have these new scruples only just now occurred to you, pray?
Bestir yourself quickly, that you may learn what I'm going to do next.
The father of the intended bride is coming in the middle of it all. The plan which I had first purposed I now give up.
Which I had first purposed, I now give up
: His first intention no doubt was to go and inform Simo of the child being laid at the door.
I don't understand what you are talking about.
I'll pretend too that I've come in this direction from the right. Do you take care to help out the conversation by your words, whenever there's necessity.
Whenever there's necessity
: He retires without fully explaining his intention to Mysis; consequently, in the next Scene she gives an answer to Chremes which Davus does not intend.
I don't at all comprehend what you are about; but if there's any thing in which you have need of my assistance, as you understand the best, I'll stay, that I mayn't in any way impede your success.
Don't you answer me?
Pray, why did you leave me here alone?
Are you quite right in your senses, to be asking me that?
Whom, then, ought I to ask, as I don't see any one else here?
Are you going to tell me what I ask?
Pshaw !
You are out of your senses; didn't you your own self?
Do we seem to you such very suitable persons for you to be playing tricks with us in this way?
Make haste then, and take the child away from the door here:
What is it you want?
Don't you know?
Why are you bawling out so?
O you impudent fellow!
Stuffed out beneath her clothes
: "Suffarcinatam."
He alludes to the trick already referred to as common among the Greeks, of the nurses and midwives secretly introducing supposititious children; see 1. 515 and the Note.
I'faith, I thank the Gods that several free women were present
Several free women were present
: She speaks of "liberae,"
"free women," because in
Upon my word, man, you are not sober.
Constrained by the laws
: He alludes to a law at
Well now, pray, is she not a citizen?
Who's that, speaking?
I have heard it all already.
Prithee, did you hear it? Here's villainy for you! she She ought to be carried off
: He says this implying that Mysis, who is a slave, ought to be put to the torture to confess the truth; as it was the usual method at
Wretched me! upon my faith I have told no untruth, my worthy old gentleman.
I know the whole affair. Is Simo within?
He is.
How now, simpleton, don't you know what has been done?
How should I know?
This is the bride's father. It couldn't any other way have been managed that he should know the things that we wanted him to know.
You should have told me that before.
Do you suppose that it makes little difference whether you do things according to impulse, as nature prompts, or from premeditation?
Descended to me by law
: On the supposition that Chrysis died without a will, Crito as her next of kin would be entitled to her effects.
Prithee, whom do I see? Isn't this Crito, the kinsman of Chrysis? It is he.
O Mysis, greetings to you.
Welcome to you, Crito.
Is Chrysis then —?
Is Chrysis then —?
: This is an instance of Aposiopesis; Crito, much affected, is unwilling to name the death of Chrysis. It was deemed of ill omen to mention death, and numerous Euphemisms or circumlocutions were employed in order to avid the necessity of doing so.
Too truly. She has indeed left us poor creatures quite heart-broken.
How fare you here, and in what fashion? Pretty well?
What, we? Just as we can, as they say; since we can't as we would.
How is Glycerium? Has she discovered her parents yet?
I wish she had.
What, not yet? With no favorable omen did I set out for this place; for, upon my faith, if I had known that, I never would have moved a foot hither. She was always said to be, and was looked upon as her sister; what things were hers she is in possession of; now for me to begin a suit at law here, the precedents of others warn me, a stranger,
Warn me, a stranger
: Patrick has the following remarks upon this passage: "Madame Dacier observes that it appears, from Xenophon's Treatise on the policy of the Athenians, that all the inhabitants of cities and islands in alliance with
O most worthy stranger! I'faith, Crito, you still adhere to your good old-fashioned ways.
Lead me to her, since I have come hither, that I may see her.
By all means.
Enough already, enough, Simo, has my friendship toward you been proved. Sufficient hazard have I begun to encounter; make an end of your entreaties, then. While I've been endeavoring to oblige you, I've almost fooled away my daughter's prospects in life.
Nay but, now in especial, Chremes, I do beg and entreat of you, that the favor, commenced a short time since in words, you'll now complete by deeds.
See how unreasonable you are from your very earnestness; so long as you effect what you desire, you neither think of limits to compliance, nor what it is you request of me; for if you did think, you would now forbear to trouble me with unreasonable requests.
What unreasonable requests?
Do you ask? You importuned me to promise my daughter to a young man engaged in another attachment, averse to the marriage state, to plunge her into discord and a marriage of uncertain duration; that through her sorrow and her anguish I might reclaim your son. You prevailed; while the case admitted of it I made preparations. Now it does not admit of it; you must put up with it; they say that she is a citizen of this place; a child has been born; do cease to trouble us.
By the Gods, I do conjure you not to bring your mind to believe those whose especial interest it is that he should be as degraded as possible. On account of the marriage, have all these things been feigned and contrived. When the reason for which they do these things is removed from them, they will desist.
You are mistaken; I myself saw the servant-maid wrangling with Davus.
With an appearance of earnestness, when neither at the moment perceived that I was present there.
I believe it; and Davus a short time since forewarned me that this would be the case; and I don't know how I forgot to tell it you to-day, as I had intended.
From what house is he coming out?
The rascal! I wonder who it is he's praising?
All the affair is now in a safe position.
Why do I delay to accost him?
Send for the bride when you like.
Very good:
What, I?
Just so.
I?
Yes, you.
I went in just now.
As if I asked how long ago!
Together with your son.
What, is Phamphilus in there?
There is.
Why is he there, then?
Why do you. suppose he is?
Nay but, Chremes, I'll let you now hear from me a disgraceful piece of business. An old man, I don't know who he is, has just now come here; look you, he is a confident and shrewd person; when you look at his appearance, he seems to be a person of some consequence. There is a grave sternness in his features, and something commanding in his words.
What news are you bringing, I wonder?
Why nothing but what I heard him mention.
What does he say then?
That he knows Glycerium to be a citizen of
What is it?
Dromo!
Hear me.
If you add a word—Dromo!
Hear me, pray.
Whom?
Davus.
For what reason?
Because I choose.
What have I done?
Carry him off.
If you find that I have told a lie in any one matter, then kill me.
I'll hear nothing. I'll soon have you set in motion.
You set in motion
: By the use of the word "Commotus"
he seems to allude to the wretched, restless existence of a man tied hand and foot, and continually working at the hand-mill. Westerhovius thinks that Simo uses this word sarcastically, in allusion to the words of Davus, at the beginning of the present Scene,
What? Although this is the truth.
In spite of it. Hands and feet together
: "Quadrupedem."
Literally "as a quadruped" or "all fours." Echard remarks that it was the custom of the Athenians to tie criminals hands and feet together, just like calves.
Oh, don't be so extremely vexed.
O Chremes, the dutifulness of a son! Do you not pity me? That I should endure so much trouble for such a son!