FOOTNOTES
[1.] From δημὸς, “the people,” and φῶς “light”.
[2.] See the Dramatis Personæ of the [Andria].
[3.] See the Dramatis Personæ of the [Eunuchus].
[4.] See the Dramatis Personæ of the [Eunuchus].
[5.] From φορμὸς, “an osier basket.”
[6.] See the Dramatis Personæ of the [Adelphi].
[7.] See the Dramatis Personæ of the [Andria].
[8.] See the Dramatis Personæ of the [Adelphi].
[9.] From κρατὸς, “strength.”
[10.] See the Dramatis Personæ of the [Andria].
[11.] From Doris, his country, a part of Caria.
[12.] From ναῦς, “a ship,” and στρατὸς, “an army.”
[13.] See the Dramatis Personæ of the [Eunuchus].
[14.] The Roman Games)—The “ludi Romani,” or “Roman Games,” were first established by Ancus Marcius, and were celebrated in the month of September.
[15.] Four times)—The numerals signifying “four,” Donatus takes to mean that this was the fourth Play composed by Terence; it is, however, more generally supposed that the meaning is, that it was acted four times in one year.
[16.] Being Consuls)—M. Valerius Messala and C. Fannius Strabo were Consuls in the year from the Building of the City 591, and B.C. 162.
[17.] Since the old Poet)—Ver. 1. He alludes to his old enemy, Luscus Lavinius, who is mentioned in all his Prologues, except those to the Hecyra.
[18.] While one implored)—Ver. 8. “Et eam plorare, orare ut subveniat sibi.” This is probably in allusion to some absurd passage in one of the Plays of Lavinius. It is generally supposed to mean, that the stag implores the young man; but as the youth is mad, the absurdity, of the passage is heightened if we suppose that he implores the stag, and, in the moment of its own danger, entreats it to come to his own assistance; as certainly the Latin will admit of that interpretation.—Ovid has a somewhat similar passage in the Pontic Epistles, B. ii. Ep. ii. l. 39: “The hind that, in its terror, is flying from the savage dogs, hesitates not to trust itself to the neighboring house.”
[19.] Epidicazomenos)—Ver. 25. A Play of Apollodorus, so called from that Greek word, signifying “one who demands justice from another,” in allusion to Phormio, who is the complainant in the suit, which is the foundation of the plot.
[20.] Was driven from the place)—Ver. 32. Alluding, probably, to the disturbances which took place at the first representation of the Hecyra, and which are mentioned in the Prologues to that Play.
[21.] Davus)—Davus is a protatic character, only introduced for the purpose of opening the story.
[22.] Out of his allowance)—Ver. 43. Donatus tells us that the slaves received four “modii,” or measures of corn, each month, which was called their “demensum.”
[23.] Will be struck)—Ver. 48. “Ferietur.” “To strike” a person for a present was said when it was extorted from him reluctantly. So in the Trinummuns of Plautus, l. 247, “Ibi illa pendentem ferit.” “Then does she strike while he is wavering.”
[24.] For another present)—Ver. 48. Presents were usually made to persons on their birthday, on the day of their marriage, and on the birth of their children.
[25.] Initiate him)—Ver. 49. It is not known what initiation is here referred to. Madame Dacier thinks it was an initiation into the great mysteries of Ceres, which was commonly performed while children were yet very young; others suggest that it means the period of weaning the child, and initiating it into the use of another kind of diet. Donatus says, that Varro speaks of children being initiated into the mysteries of the Deities Edulia, Potica, and Cuba, the Divinities of Eating, Drinking, and Sleeping.
[26.] Ready counted out)—Ver. 53. “Lectum,” literally “picked out” or “chosen”—the coins being of full weight.
[27.] Have been angry with me)—Ver. 74. He alludes to the common belief that each person had a Genius or Guardian Deity; and that when misfortune overtook him, he had been abandoned by his Genius.
[28.] Kick against the spur)—Ver. 78. “To kick against the pricks,” or “in spite of the spur,” was a common Greek proverb. The expression occurs in the New Testament, Acts ix. 5. “It is hard for thee to kick against the pricks.”
[29.] To make your market)—Ver. 79. This is a metaphorical expression taken from traffic, in which merchants suit themselves to the times, and fix a price on their commodities, according to the course of the market.
[30.] To the school)—Ver. 86. It was the custom for the “lenones,” or “procurers,” to send their female slaves to music-schools, in order to learn accomplishments. So in the Prologue to the Rudens of Plautus: “This Procurer brought the maiden to Cyrene hither. A certain Athenian youth, a citizen of this city, beheld her us she was going home from the music-school.”
[31.] Young man in tears)—Ver. 92. In the Play of Apollodorus, it was the barber himself that gave the account how he had just returned from cutting off the young woman’s hair, which was one of the usual ceremonies in mourning among the Greeks. Donatus remarks, that Terence altered this circumstance that he might not shock a Roman audience by a reference to manners so different from their own.
[32.] Take out a summons)—Ver. 127. “Dica” was the writ or summons with which an action at law was commenced.
[33.] Usher to the Music-girl)—Ver. 144. This is said satirically of Phaedria, who was in the habit of escorting the girl to the music-school. It was the duty of the “pædagogi,” or “tutors,” to lead the children to school, who were placed under their care. See the speech of Lydus, the pædagogus of Pistoclerus, in the Bacchides of Plautus, Act iii. Sc. 3, where, enlarging upon his duties, he mentions this among them.
[34.] Sever from me this connection)—Ver. 161. By forcing him to divorce her.
[35.] Neither right)—Ver. 176. No right to get rid of her in consequence of the judgment which, at the suit of Phormio, has been pronounced against him; nor yet, right to keep her, because of his father insisting upon turning her out of doors.
[36.] Be washing a brickbat)—Ver. 187. “Laterem lavare,” “to wash a brick,” or “tile,” was a proverb signifying labor in vain, probably because (if the brick was previously baked) it was impossible to wash away the red color of it. According to some, the saying alluded to the act of washing a brick which had been only dried in the sun, in which case the party so doing both washed away the brick and soiled his own fingers.
[37.] Here in reserve)—Ver. 230. “Succenturiatus.” The “succenturiati” were, properly, men intrusted to fill up vacancies in the centuries or companies, when thinned by battle.
[38.] Let alone “authority”)—Ver. 232. “Ac mitto imperium.” Cicero has quoted this passage in his Epistles to Atticus, B. ii. Ep. 19.
[39.] When affairs are the most prosperous)—Ver. 241. Cicero quotes this passage in the Third Book of his Tusculan Questions, and the maxim here inculcated was a favorite one with the Stoic philosophers.
[40.] Any giving evidence)—Ver. 293. Slaves were neither allowed to plead for themselves, nor to give evidence. See the Curculio of Plautus, l. 621, and the Notes to the Andria.
[41.] Given her a portion)—Ver. 297. By this remark, Donatus observes that Terence artfully prepares us for the imposition of Phormio, who extorts money from the old gentleman on this very ground.
[42.] While you were living)—Ver. 302. There was a law at Athens which enacted that persons who lent money to young men in the lifetime of their parents should have no power to recover it. In line 303 of the Pseudolus, Plautus alludes to the Quinavicenarian or Lætorian Law, at Rome, which forbade credit to be given to persons under the age of twenty-five years, and deprived the creditor of all right to recover his money or goods.
[43.] The woman’s next friend)—Ver. 307. The “patronus” was the person who undertook to conduct a lawsuit for another.
[44.] Salute the household Gods)—Ver. 311. It was the custom for those returning from a voyage or journey, to give thanks to their household Gods for having protected them in their absence. Thus, in the Amphitryon of Plautus, Jupiter, while personating Amphitryon, pretends, in l. 983, that he is going to offer sacrifice for his safe return.
[45.] And so you say)—Ver. 315. Donatus tells the following story with reference to this passage: “This Play being once rehearsed before Terence and some of his most intimate acquaintances, Ambivius, who acted the part of Phormio, came in drunk, which threw the author into a violent passion; but Ambivius had scarcely repeated a few lines, stammering and scratching his head, before Terence became pacified, declaring that when he was writing these very lines, he had exactly such a Parasite as Ambivius then represented, in his thoughts.”
[46.] Have hashed it up)—Ver. 318. He is thought to allude here, figuratively, to the composition of a dish called “moretum,” (in praise of which Virgil wrote a poem) which was composed of garlic, onions, cheese, eggs, and other ingredients, beaten up in a mortar. The allusion to eating is appropriately used in an address to a Parasite.
[47.] Turn upon myself)—Ver. 323. Donatus observes that in this Scene Terence exhibits the lower order of Parasites, who ingratiated themselves by sharping and roguery, as in the Eunuchus he describes Parasites of a higher rank, and of a newer species, who obtained their ends by flattery.
[48.] In the stocks at last)—Ver. 325. “In nervum crumpat denique.” There are several interpretations suggested for these words. Some think they allude to the drawing of a bow till it breaks; but they are more generally thought to imply termination in corporal punishment. “Nervus” is supposed to have been the name of a kind of stocks used in torturing slaves, and so called from being formed, in part at least, of the sinews of animals.
[49.] They will take you)—Ver. 334. At Rome, insolvent debtors became the slaves of their creditors till their debts were paid.
[50.] To his patron)—Ver. 338. “Regi.” The Parasites were in the habit of calling their patron “Rex,” their “King.”
[51.] At free cost)—Ver. 339. “Asymbolum.” Without having paid his “symbola,” or “club,” for the entertainment. Donatus informs us that the whole of this passage is borrowed from one of Ennius, which is still preserved.
[52.] First to drink)—Ver. 342. To be the first to drink, and to take the higher place on the couch when eating, was the privilege of the most honored guests, who usually bathed, and were then anointed before the repast.
[53.] Banquet full of doubts)—Ver. 342. “Coena dubia.” Horace, who borrows many of his phrases from Terence, uses the same expression.
[54.] Since you reign alone)—Ver. 605. This is a remark well put into the mouth of an Athenian, as the public were very jealous of any person becoming paramount to the laws, and to prevent it, were frequently guilty of the most odious oppression.
[55.] So many minds)—Ver. 454. “Quot homines, tot sententiæ.” This is a famous adage. One similar to the succeeding one is found in the Second Eclogue of Virgil, l. 65: “Trahit sua quemque voluptas,” exactly equivalent to our saying, “Every man to his taste.”
[56.] Must deliberate further)—Ver. 457. “Amplius deliberandum.” This is probably a satirical allusion to the judicial system of procrastination, which, by the Romans, was called “ampliatio.” When the judges could not come to a satisfactory conclusion about a cause, they signified it by the letters N. L. (for “non liquet,” “it is not clear”), and put off the suit for a rehearing.
[57.] Much more at a loss)—Ver. 459. See the Poenulus of Plautus, where advocates or assistants are introduced among the Dramatic Personæ. Colman has the following remarks on this quaint passage: “I believe there is no Scene in Comedy more highly seasoned with the ridiculous than this before us. The idea is truly comic, and it is worked up with all that simplicity and chastity so peculiar to the manner of Terence. An ordinary writer would have indulged himself in twenty little conceits on this occasion; but the dry gravity of Terence infinitely surpasses, as true humor, all the drolleries which, perhaps, even those great masters of Comedy, Plautus or Molière, might have been tempted to throw out. It is the highest art of a Dramatic Author, on some occasions, to leave a good deal to the Actor; and it has been remarked by Heinsius and others, that Terence was particularly attentive to this circumstance.”
[58.] From his place of exercise)—Ver. 484. “Palæstra.” He alludes to the Procurer’s house under this name.
[59.] Befall his own safety)—Ver. 490. Overhearing Phædria earnest and determined, and the Procurer obstinate and inflexible, Antipho and Geta join in apprehending that the brutality of the latter may provoke Phædria to some act of violence.
[60.] With fine words)—Ver. 499. “Phaleratis dictis.” “Phaleræ” were, properly, the silver ornaments with which horses were decked out, and being only for show, and not for use, gave rise to this saying. “Ductes” was an obscene word, and not likely to be used by any but such characters as Dorio.
[61.] A wolf by the ears)—Ver. 505. A proverbial expression which, according to Suetonius, was frequently in the mouth of Tiberius Cæsar.
[62.] A word to the wise)—Ver. 540. “Dictum sapienti sat est.” The same proverb is found in the Persa of Plautus, l. 736.
[63.] To shake myself)—Ver. 585. “Me excutiam.” In reference to the custom of the Greeks, and the Eastern nations, of shaking their clothes at the door of any house which they were going to leave.
[64.] Rely on at home)—Ver. 586. “Nam ego meorum solus sum meus.” He means that he is the only person in his house friendly to himself, inasmuch as his wife, from her wealth, has supreme power over the domestics, in whom he himself can place no trust.
[65.] Good terms with him)—Ver. 635. Meaning, “Is he in his senses or not?”
[66.] Amount of his life)—Ver. 660. “Quid si animam debet?” Erasmus tells us that this was a proverb among the Greeks applied to those who ran so deeply in debt, that their persons, and consequently, in one sense, their very existence, came into the power of their creditors.
[67.] Six hundred actions)—Ver. 667. “Sescentos;” literally, “six hundred.” The Romans used this term as we do the words “ten thousand,” to signify a large, but indefinite number.
[68.] A strange black dog)—Ver. 705. This omen, Plautus calls, in the Casina, l. 937, “canina scæva.”
[69.] Through the sky-light)—Ver. 706. So in the Amphitryon of Plautus, l. 1108, two great snakes come down through the “impluvium,” or “sky-light.” On the subject of the “impluvium,” see the Notes to the Miles Gloriosus of Plautus, l. 159.
[70.] A hen crowed)—Ver. 707. Donatus tells us that it was a saying, that in the house where a hen crowed, the wife had the upper hand.
[71.] The soothsayer—the diviner)—Ver. 708. According to some accounts there was this difference between the “hariolus” and the “aruspex,” that the former foretold human events, the latter those relating to the Deities. Donatus has remarked on these passages, that Terence seems to sneer at the superstitions referred to.
[72.] Can find them now)—Ver. 726. His Lemnian wife and daughter. Colman remarks: “This is intended as a transition to the next Scene; but I think it would have been better if it had followed without this kind of introduction. The Scene itself is admirable, and is, in many places, both affecting and comic, and the discovery of the real character of Phanium is made at a very proper time.”
[73.] My daughter’s nurse)—Ver. 735. Among the ancients, it was the custom for nurses who had brought up children to remain with them in after-life.
[74.] Where are the ladies?)—Ver. 748. “Ubi illæ?” literally, “Where are these women?”
[75.] Run beyond the house)—Ver. 767. “Fugias ne præter casam.” This passage has given much trouble to the Commentators; but it is pretty clear that the explanation of Donatus is the correct one: “Don’t abandon your own home,” that being the safest place. Stallbaum agrees with Gronovius in thinking that it was first applied as a piece of advice to runaway slaves, as being likely to become worse off by the change; probably much in the same spirit as we say, “Out of the frying-pan into the fire.”
[76.] Paying by borrowing)—Ver. 779. “Versura solvere,” was “to pay a debt by borrowing money,” and consequently to be no better off than before. Geta having, by the money he has procured, freed Phædria from all danger of losing his mistress, but at the same time having brought Antipho into still greater danger of losing his wife.
[77.] Or his talking)—Ver. 782. “Ejus” here alludes, not to Nausistrata but to Phormio. Madame Dacier suggests that it should be “hujus.”
[78.] With your money)—Ver. 785. Colman observes: “Alluding to the money borrowed of her to pay Phormio; and as Donatus observes in another place, it is admirably contrived, in order to bring about a humorous catastrophe that Chremes should make use of his wife’s money on this occasion.”
[79.] Our friend’s)—Ver. 811. Chremes himself is so called, to deceive Nausistrata.
[80.] O good luck)—Ver. 840. “Fors fortuna,” “good fortune;” while “fortuna” merely means “chance.”
[81.] Throwing my cloak)—Ver. 843. When expedition was required, it was usual to throw the ends of the “pallium,” or “cloak,” over the shoulders.
[82.] Carry me off)—Ver. 881. Madame Dacier says that Antipho is so rejoiced here at Geta’s news, that he jumps upon his shoulders, and is carried off in triumph, which was a sort of stage-trick, and was very diverting to the Audience. On this, Colman observes: “I believe Madame Dacier has not the least foundation for this extraordinary piece of information; and I must confess, that I have too high an opinion, both of the Roman audience and actors, to believe it to be true.”
[83.] That as to what)—Ver. 898. Lemaire suggests that he is about to say: “that as to what was agreed upon between us, I may take home this young woman, and make her my wife.”
[84.] Is she not genteel-looking)—Ver. 904. Patrick has the following note here: “One can not conceive any thing more happy or just than these words of Chremes. Demipho’s thoughts are wholly taken up how to recover the money, and Phormio is equally solicitous to retain it; but Chremes, who had just left his daughter, is regardless of their discourse, and fresh from the impressions which she had made on him, longs to know if his brother’s sentiments of her were equally favorable, and naturally puts this paternal question to him.”
[85.] Transferred to my account)—Ver. 921. “Rescribere argentum,” or “nummos,” meant “to transfer,” or “set down money to the account of another person in one’s banker’s books.” A passage in the Asinaria of Plautus, l. 445, seems to have the same meaning.
[86.] For the well portioned)—Ver. 939. Though Colman thinks otherwise, it is pretty clear that he alludes to Nausistrata in these words.
[87.] To be carrying off)—Ver. 954. Patrick has the following note here: “The different characters of the two brothers are admirably preserved throughout this Scene. Chremes stands greatly in awe of his wife, and will submit to any thing rather than the story should come to her ears; but Demipho can not brook the thoughts of losing so much money, and encourages his brother to behave with spirit and resolution, promising to make up matters between him and his wife.”
[88.] Dead and gone)—Ver. 965. “E medio excedere,” was an Euphemism signifying “to die,” which it was deemed of ill omen to mention.
[89.] Those who have)—Ver. 1025. He here uses the terms which it was customary to employ in the celebration of a public funeral. See also the form of proclaiming an auction, at the end of the Menæchmi of Plautus.
[90.] Have him victimised)—Ver. 1027. “Mactatus” was the term applied to the pouring of wine and frankincense on the victim about to be sacrificed, on which it was said to be “magis auctus,” “increased,” or “amplified;” which, in time, became corrupted into the word “mactatus,” or “mactus.”
[91.] Grant us your applause)—Ver. 1054. Thus concludes the last, and certainly not the least meritorious of the Plays of our Author; indeed, for genuine comic spirit, it may challenge comparison with the Eunuch, which is in general considered to be the best.