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.}
SCENE III.—Enter TYNDARUS, from the house.
TYND. Now stands the matter so, that I would much rather that I had once existed, than that I still exist; now do my hopes, my resources, and my succour, desert me and spurn themselves. This is that day, when, for my life, no safety can be hoped; nor yet is death my end; nor hope is there, in fact, to dispel this fear for me; nor cloak have I anywhere for my deceitful stratagems; nor for my devices or my subterfuges is there anywhere a screen presented to me. No deprecating is there for my perfidy; no means of flight for my offences. No refuge is there anywhere for my trusting; and no escape for my cunning schemes. What was concealed is now exposed; my plans are now divulged. The whole matter is now laid open; nor is there any ado about this matter, but that I must perish outright, and meet with destruction, both on behalf of my master and myself. This Aristophontes has proved my ruin, who has just now come into the house. He knows me. He is the intimate friend and kinsman of Philocrates. Not Salvation herself {1} can save me now, even if she wishes; nor have I any means of escape, unless, perchance, I devise some artifice in my mind. (He meditates.) Plague on it!—how? What can I contrive?—what can I think of? Some very great folly and trifling I shall have to begin with. I'm quite at a loss. (He retires aside.)
{Footnote 1: Not Salvation herself)—Ver. 535. This was a proverbial expression among the Romans. "Salus," "Safety" or "Salvation," was worshipped as a Goddess at Rome. It is well observed, in Thornton's translation, that the word "Salus" may, without irreverence, be translated "Salvation," on no less authority than that of Archbishop Tillotson. "If," says he, "men will continue in their sins, the redemption brought by Christ will be of no advantage to them; such as obstinately persist in an impenitent course," "ipsa si velit Salus, servare non potest." "Salvation itself cannot save them."}
SCENE IV.—Enter HEGIO, ARISTOPHONTES, and SLAVES, from the house.
HEG. Whither am I to say, now, that that man has betaken himself from the house out of doors?
TYND. (apart). Now, for a very certainty, I'm done for; the enemies are coming to you, Tyndarus! What shall I say?—what shall I talk of? What shall I deny, or what confess? All matters are reduced to uncertainty. How shall I place confidence in my resources? I wish the Gods had destroyed you, before you were lost to your own country, Aristophontes, who, from a plot well concerted, are making it disconcerted. This plan is ruined, outright, unless I find out for myself some extremely bold device.
HEG. (to ARISTOPHONTES). Follow me. See, there is the man; go to him and address him.
TYND. (aside, and turning away). What mortal among mortals is there more wretched than myself?
ARIST. (coming up to him). Why's this, that I'm to say that you are avoiding my gaze, Tyndarus? And why that you are slighting me as a stranger, as though you had never known me? Why, I'm as much a slave as yourself; although at home I was a free man, you, even from your childhood, have always served in slavery in Elia.
HEG. I' faith, I'm very little surprised, if either he does avoid your gaze, or if he does shun you, who are calling him Tyndarus, instead of Philocrates.
TYND. Hegio, this person was accounted a madman in Elis. Don't you give ear to what he prates about; for at home he has pursued his father and mother with spears, and that malady sometimes comes upon him which is spit out {1}. Do you this instant stand away at a distance from him.
HEG. (to the SLAVES). Away with him further off from me.
ARIST. Do you say, you whipp'd knave, that I am mad, and do you declare that I have followed my own father with spears? And that I have that malady, that it's necessary for me to be spit upon {2}?
HEG. Don't be dismayed; that malady afflicts many a person to whom it has proved wholesome to be spit upon, and has been of service to them.
ARIST. Why, what do you say? Do you, too, credit him?
HEG. Credit him in what? ARIST. That I am mad?
TYND. Do you see him, with what a furious aspect he's looking at you? 'Twere best to retire, Hegio; it is as I said, his frenzy grows apace; have a care for yourself.
HEG. I thought that he was mad, the moment that he called you Tyndarus.
TYND. Why, he's sometimes ignorant of his own name and doesn't know what it is.
HEG. But he even said that you were his intimate friend.
TYND. So far from that, I never saw him. Why, really, Alcmaeon, and Orestes, and Lycurgus {3} besides, are my friends on the same principle that he is.
ARIST. Villain, and do you dare speak ill of me, as well? Do I not know you?
HEG. I' faith, it really is very clear that you don't know him, who are calling him Tyndarus, instead of Philocrates Him whom you see, you don't know; you are addressing him as the person whom you don't see.
ARIST. On the contrary this fellow's saying that he is the person who he is not; and he says that he is not the person who he really is.
TYND. You've been found, of course, to excel Philocrates in truthfulness.
ARIST. By my troth, as I understand the matter, you've been found to brazen out the truth by lying. But i' faith, prithee, come then, look at me.
TYND. (looking at him). Well! ARIST. Say, now; do you deny that you are Tyndarus?
TYND. I do deny it, I say.
ARIST. Do you say that you are Philocrates?
TYND. I do say so, I say.
ARIST. (to HEGIO). And do you believe him?
HEG. More, indeed, than either you or myself. For he, in fact, who you say that he is (pointing to TYNDARUS), has set out hence to-day for Elis, to this person's father.
ARIST. What father, when he's a slave. {4}
TYND. And so are you a slave, and yet you were a free man; and I trust that so I shall be, if I restore his son here to liberty.
ARIST. How say you, villain? Do you say that you were born a free man {liber}?
TYND. I really do not say that I am Liber {5}, but that I am Philocrates.
ARIST. How's this? How this scoundrel, Hegio, is making sport of you now. For he's a slave himself, and never, except his own self, had he a slave.
TYND. Because you yourself are destitute in your own country, and haven't whereon to live at home, you wish all to be found like to yourself; you don't do anything surprising. 'Tis the nature of the distressed to be ill-disposed, and to envy the fortunate.
ARIST. Hegio, take you care, please, that you don't persist in rashly placing confidence in this man; for so far as I see, he is certainly now putting some device in execution, in saying that he is redeeming your son from captivity; that is by no means satisfactory to me.
TYND. I know that you don't wish that to be done; still I shall effect it, if the Gods assist me. I shall bring him back here, and he will restore me to my father, in Elis. For that purpose have I sent Tyndarus hence to my father.
ARIST. Why, you yourself are he; nor is there any slave in Elis of that name, except yourself.
TYND. Do you persist in reproaching me with being a slave—a thing that has befallen me through the fortune of war?
ARIST. Really, now, I cannot contain myself.
TYND. (to HEGIO). Ha! don't you hear him? Why don't you take to flight? He'll be pelting us just now with stones there, unless you order him to be seized.
ARIST. I'm distracted. TYND. His eyes strike fire; there's need of a rope, Hegio. Don't you see how his body is spotted all over with livid spots? Black bile {6} is disordering the man.
ARIST. And, by my faith, if this old gentleman is wise, black pitch {7} will be disordering you with the executioner, and giving a light to your head.
TYND. He's now talking in his fit of delirium; sprites are in possession of the man.
HEG. By my troth, suppose I order him to be seized?
TYND. You would be acting more wisely.
ARIST. I'm vexed that I haven't a stone, to knock out the brains of that whip-scoundrel, who's driving mo to madness by his taunts.
TYND. Don't you hear that he's looking for a stone?
ARIST. I wish to speak with you alone, separately, Hegio.
HEG. Speak from where you are, if you want anything; though at a distance, I shall hear you.
TYND. Yes, for, by my faith, if you approach nearer, he'll to taking your nose off with his teeth.
ARIST. By heavens, Hegio, don't you believe that I am mad, or that I ever was so, or that I have the malady which that fellow avers. But if you fear anything from me, order me to be bound: I wish it, so long as that fellow is bound as well.
TYND. Why really, Hegio, rather let him be bound that wishes it.
ARIST. Now hold your tongue! I'll make you, you false Philocrates, to be found out this day to be a real Tyndarus. Why are you making signs {8} at me?
TYND. I, making signs at you? (To HEGIO.) What would he do, if you were at a greater distance off?
HEG. What do you say? What if I approach this madman?
TYND. Nonsense; you'll be made a fool of; he'll be prating stuff, to you, neither the feet nor the head of which will ever be visible. The dress only {9} is wanting; in seeing this man, you behold Ajax himself.
HEG. I don't care; still I'll approach him. (Advances to ARISTOPHONTES.)
TYND. (aside). Now am I utterly undone; now between the sacrifice and the stone {10} do I stand, nor know I what to do.
HEG. I lend you my attention, Aristophontes, if there is anything that you would wish with me.
ARIST. From me you shall hear that truth, which now you think to be false, Hegio. But I wish, in the first place, to clear myself from this with you—that madness does not possess me, and that I have no malady, except that I am in captivity; and, so may the King of Gods and of men make me to regain my native land, that fellow there is no more Philocrates than either I or you.
HEG. Come, then, tell me who he is?
ARIST. He whom I've told you all along from the beginning. If you shall find him any other than that person, I show no cause why I shouldn't suffer the loss with you both of my parents and of my liberty for ever.
HEG. (to TYNDARUS). What say you to this?
TYND. That I am your slave, and you my master.
HEG. I didn't ask that—were you a free man?
TYND. I was. ARIST. But he really wasn't; he is deceiving you.
TYND. How do you know? Were you, perchance, the midwife of my mother, since you dare to affirm this so boldly?
ARIST. When a boy, I saw yourself, a boy.
TYND. But, grown up, I now see you grown up; so, there's for you, in return. If you did right, you wouldn't be troubling yourself about my concerns; do I trouble myself about yours?
HEG. Was his father called Thesaurochrysonicocroesides?
ARIST. He was not; and I never heard that name before this day. Theodoromedes was the father of Philocrates.
TYND. (aside). I'm downright undone. Why don't you be quiet, heart of mine? Go and be stretched, and hang yourself; you are throbbing so, that unfortunate I can hardly stand up for my fear.
HEG. Is a full assurance given me that this was a slave in Elis, and that he is not Philocrates?
ARIST. So fully, that you will never find this to be otherwise; but where is he {11} now?
HEG. Where I the least, and he the most could wish himself. In consequence, then, I'm cut asunder, {12} disjointed, to my sorrow, by the devices of this scoundrel, who has bamboozled me by his tricks just as he has thought fit. But do, please, have a care that you are right.
ARIST. Why, I assure you of this, as an ascertained and established fact.
HEG. For certain? ARIST. Why, nothing, I say, will you find more certain than this certainty. Philocrates, from when a boy, has ever since that time been my friend.
HEG. But of what appearance is your friend Philocrates?
ARIST. I'll tell you: with a thin face, sharp nose, light hair, dark eyes, somewhat ruddy, with hair rather crisp and curling.
HEG. The description is like. TYND. (aside). Aye, so much so, indeed, that I've this day, much to my sorrow, got into the midst of this, i' faith. Woe to those unfortunate rods, which this day will be meeting their end upon my back.
HEG. I see that I've been imposed upon.
TYND. (aside). Why, fetters, do you delay to run towards me and to embrace my legs that I may have you in custody?
HEG. And have these two rascally captives really deceived me this day with their tricks? the other one pretended that he was the servant and this one that he himself was the master. I've lost a kernal; for a security, I've left the shell. To such a degree have they imposed upon me, {13} both on this side and that, with their trickeries. Still, this fellow shall never have the laugh against me. Colaphus, Cordalio, Corax {14} (to the SLAVES), go you away and bring out the thongs.
SLAVE. Are we to be sent to gather faggots {15}? (TheSLAVES go and bring the thongs from the house.)
{Footnote 1: Which is spit out)—Ver. 566. Some would render the words "qui sputatur," "which is spit upon," and fancy that they find authorities in the ancient writers for thinking that epilepsy was treated by spitting upon the patient. However, it seems much more probable, that the notion was that epilepsy was cured by the patient himself spitting out the noxious saliva; and that the word "sputatur" means, "is spit out," i. e. "is cured by spitting." Celsus thus describes the "comitialis morbus," "epilepsy," or "falling sickness: The person seized, suddenly falls down; foam drops from the mouth; then, after a little time, he comes to himself, and gets up again without any assistance." Pliny, in his Natural History, B. 38, c. 4, says: "Despuimus comitiales morbos, hoc est, contagia regerimus," "We spit out the epilepsy, that is, we avert the contagion." This is said, probably, in reference to a belief, that on seeing an epileptic person, if we spit, we shall avoid the contagion; but it by no means follows that the person so doing must spit upon the epileptic person. We read in the first Book of Samuel, ch. xxi., ver. 12: "And David laid up these words in his heart, and was sore afraid of Achish, the King of Gath. And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down on his beard." He probably pretended to be attacked with epileptic fits. In fact, after due examination, there seems little doubt that it was a common notion with the ancients that the distemper was discharged with the saliva.}
{Footnote 2: To be spit upon)—Ver. 569. Aristophontes has understood the words, "qua spitatur," in the sense of "which is spit upon," and asks Tyndarus if he affirms that he is afflicted with a disease which requires such treatment. Hegio, to pacify him, and to show off his medical knowledge, tells him that it has proved beneficial in some diseases to be so treated; but he does not go so far as to say what those diseases were. One malady, called "herpes," or "spreading ulcer," was said to be highly contagions, but capable of being cured by applications of saliva. Some Commentators here quote the method which our Saviour adopted in curing the blind man at Bethsaida: "And he took the blind man by the hand, and led him out of the town: and when he had spat on his eyes and put his hands upon him, he asked him if he saw aught." St. Mark, ch. viii., ver. 23. And again, the account given in the ninth chapter of St. John, ver. 6: "When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay." It may be possible that our Saviour thought fit to adopt these forms, in imitation of some of the methods of treating diseases in those times; though, of course, his transcendent power did not require their agency. Rost, in his Commentaries on Plautus, has very learned disquisition on the meaning of the present passage.}
{Footnote 3: Alcmaeon, and Orestes, and Lycurgus)—Ver. 568. He alludes to these three persons as being three of the most celebrated men of antiquity that were attacked with frenzy. Orestes slew his mother, Clytemnestra; Alcmaeon killed his mother, Eriphyle; and Lycurgus, King of Thrace, on slighting the worship of Bacchus, was afflicted with madness, in a fit of which he hewed off his own legs with a hatchet.}
{Footnote 4: When he's a slave)—Ver. 580. Slaves were not considered to have any legal existence; and, therefore, to have neither parents or relations.}
{Footnote 5: That I am Liber)—Ver. 584. Aristophontes asks him if he means to assert that he was born a free man, "liber." As "Liber" was also a name of Bacchus, Tyndarus quibbles, and says, "I did not assert that I am Liber, but that I am Philocrates." In consequence of the idiom of the Latin language, his answer (non equidem me Liberam, sed Philocratem esse aio) will admit of another quibble, and may be read as meaning, "I did not say that I am a free man, but that Philocrates is." This maybe readily seen by the Latin scholar, but is not so easily explained to the English reader}
{Footnote 6: Black bile)—Ver. 602. A superabundance of the bile was supposed to be productive of melancholy madness. The word "melancholy" is from the Greek {Greek: melangcholia}, "black bile."}
{Footnote 7: Black pitch)—Ver. 603. He alludes to a frightful punishment inflicted upon malefactors by the Romans. They were either smeared over with burning pitch, or were first covered with pitch, which was then set fire to. This punishment is supposed to have been often inflicted upon the early Christians. Juvena alludes to it in his First Satire, I. 155:
Pone Tigellinum, taeda lucebis in illa,
Qua stantes ardent, qui fixo gutture fumant.
Describe Tigellinus {an infamous minister of Nero}, and yon shall give a light by those torches, in which those stand and burn who send forth smoke with a stake driven into their throat."}
{Footnote 8: Why are you making signs)—Ver. 617. "Abnutas." The verb "abnuto" means, "to nod to a person that he may desist." Tyndarus thinks that by this time Aristophontes must surely understand the plan that has been devised for the escape of Philocrates; and, as he is about to step aside to speak with Hegio, he makes a sign, requesting him to stop short in his contradiction of what he has asserted.}
{Footnote 9: The dress only)—Ver. 620. By "ornamenta" he means the dress of Tragedy. The dresses of Comedy were essentially different from those of Tragedy. He means to say, "the man is mad; if he had only the Tragic garb on, you might take him for Ajax Telamon in his frenzy." On being refused the arms of Achilles, Ajax became mad, and slaughtered a flock of sheep fancying that they were Ulysses and the sons of Atreus.}
{Footnote 10: The sacrifice and the stone)—Ver. 624. We learn from Livy, that in the most ancient times the animal for sacrifice was killed by being struck with a stone; to stand between the victim and the stone, would consequently imply, to be in a position of extreme danger.}
{Footnote 11: But where is he)—Ver. 645. Tyndarus has probably betaken himself to some corner of the stage, and Aristophontes misses him from his former position.}
{Footnote 12: Cut asunder)—Ver. 646. "Deruncinatus" means, literally, cut asunder with a "runcina," or "saw."}
{Footnote 13: Have they imposed upon me)—Ver. 661. "Os sublevere offuciis." Literally "painted my face with varnish." This expression is probably derived from the practice of persons concealing their defects, by painting over spots or freckles in the face for the purpose of hiding them.}
{Footnote 14: Colaphus, Cordalio, Corax)—Ver. 662. These are the names of slaves. "Colaphus" means, also, "a blow with the fist." "Corax" was the Greek name for a "crow," and was probably given to a black slave.}
{Footnote 15: To gather faggots)—Ver. 663. He asks this question because cords, "lora," were necessary for the purpose of binding up faggots.}
SCENE V.—HEGIO, TYNDARUS, ARISTOPHONTES, and SLAVES.
HEG. (to the SLAVES). Put the manacles on this whipp'd villain.
TYND. (whilst the SLAVES are fastening him). What's the matter? What have I done wrong?
HEG. Do you ask the question? You weeder and sower of villanies, and in especial their reaper.
TYND. Ought you not to have ventured to say the harrower first? For countrymen always harrow before they weed.
HEG. Why, with what assurance he stands before me.
TYND. It's proper for a servant, innocent and guiltless, to be full of confidence, most especially before his master.
HEG. (to the SLATES). Bind this fellow's hands tightly, will you.
TYND. I am your own—do you command them to be cut off even. But what is the matter on account of which you blame me?
HEG. Because me and my fortunes, so far as in you singly lay, by your rascally and knavish stratagems you have rent in pieces, and have districted my affairs and spoiled all my resources and my plans, in that you've thus robbed me of Philocrates by your devices. I thought that he was the slave, you the free man. So did you say yourselves, and in this way did you change names between you.
TYND. I confess that all was done so, as you say, and that by a stratagem he has got away from you, through my aid and cleverness; and prithee, now, do you blame me for that, i' faith?
HEG. Why, it has been done with your extreme torture for the consequence.
TYND. So I don't die by reason of my misdeeds, I care but little. If I do die here, then he returns not, as he said he would; but when I'm dead, this act will be remembered to my honor, that I caused my captive master to return from slavery and the foe, a free man, to his father in his native land; and that I preferred rather to expose my own life to peril, than that he should be undone.
HEG. Take care, then, to enjoy that fame at Acheron.
TYND. He who dies for virtue's sake, still does not perish.
HEG. When I've tortured you in the most severe manner, and for your schemes put you to death, let them say either that you have perished or that you have died; so long as you do die, I don't think it matters if they say you live.
TYND. I' faith, if you do do so, you'll do it not without retribution, if he shall return here, as I trust that he will return.
ARIST. (aside). O ye immortal Gods! I understand it now; now I know what the case really is. My friend Philocrates is at liberty with his father, in his native land. 'Tis well; nor have I any person to whom I could so readily wish well. But this thing grieves me, that I've done this person a bad turn, who now on account of me and my talking is in chains.
HEG. (to TYNDARUS). Did I not forbid you this day to utter anything false to me?
TYND. You did forbid me. HEG. Why did you dare to tell me lies?
TYND. Because the truth would have prejudiced him whom I was serving; now falsehood has advantaged him.
HEG. But it will prejudice yourself.
TYND. 'Tis very good. Still, I have saved my master, whom I rejoice at being saved, to whom my elder master had assigned me as a protector. But do you think that this was wrongly done?
HEG. Most wrongfully. TYND. But I, who disagree with you, say, rightly. For consider, if any slave of yours had done this for your son, what thanks you would have given him. Would you have given that slave his freedom or not? Would not that slave have been in highest esteem with you? Answer me that.
HEG. I think so. TYND. Why, then, are you angry with me?
HEG. Because you have proved more faithful to him than to myself.
TYND. How now? Did you expect, in a single night and day, for yourself to teach me—a person just made captive, a recent slave, and in his noviciate—that I should rather consult your interest than his, with whom from childhood I have passed my life?
HEG. Seek, then, thanks from him for that. (To the SLAVES.) Take him where he may receive weighty and thick fetters, thence, after that, you shall go to the quarries for cutting stone. There, while the others are digging out eight stones, unless you daily do half as much work again, you shall have the name of the six-hundred-stripe man {1}.
ARIST. By Gods and men, I do entreat you, Hegio, not to destroy this man.
HEG. He shall be taken all care of {2}. For at night, fastened with chains, he shall be watched; in the daytime, beneath the ground, he shall be getting out stone. For many a day will I torture him; I'll not respite him for a single day.
ARIST. Is that settled by you? HEG. Not more settled that I shall die. (To the SLAVES.) Take him away this instant to Hippolytus, the blacksmith; bid thick fetters to be rivetted on him. From there let him be led outside the gate to my freedman, Cordalus, at the stone-quarries. And tell him that I desire this man so to be treated, that he mayn't be in any respect worse off than he who is the most severely treated.
TYND. Why, since you are unwilling, do I desire myself to survive? At your own hazard is the risk of my life. After death, no evil have I to apprehend in death. Though I should live even to extreme age, still, short is the space for enduring what you threaten me with. Farewell and prosper; although you are deserving for me to say otherwise. You, Aristophontes, as you have deserved of me, so fare you; for on your account has this befallen me.
HEG. (to the SLAVES). Carry him off.
TYND. But this one thing I beg, that, if Philocrates should come back here, you will give me an opportunity of meeting him.
HEG. (to the SLAVES). At your peril, if you don't this instant remove him from my sight. (The SLAVES lay hold of TYNDARUS, and push him along.)
TYND. I' troth, this really is violence {3}, to be both dragged and pushed at the same time. (He is borne off by the SLAVES.)
{Footnote 1: Six-hundred-stripe man)—Ver. 731. "Sexcentoplago." This is a compound word, coined by the author.}
{Footnote 2: He shall be taken all care of)—Ver. 733. Struck with admiration at his fidelity, Aristophontes begs Hegio not to destroy Tyndarus. As the verb "perduis" might also mean "lose" him, Hegio ironically takes it in the latter sense, and says that there is no fear of that, for he shall be well taken care of; or, in other words, strictly watched.}
{Footnote 3: This really is violence)—Ver. 755. According to Suetonius, Julius Caesar used an exactly similar expression when first attacked by his murderers in the senate-house. On Tullius Cimber seizing bold of his garments he exclaimed, "Ita quidem vis est!" "Why, really, this is violence!"}
SCENE VI.—HEGIO and ARISTOPHONTUS.
HEG. He has been led off straight to prison {1}, as he deserves. Let no one presume to attempt such an enterprise. Had it not been for you who discovered this to me, still would they have been leading me by the bridle with their tricks. Now am I resolved henceforth never to trust any person in anything. This once I have been deceived enough; I did hope, to my sorrow, that I had rescued my son from slavery. That hope has forsaken me. I lost one son, whom, a child in his fourth year, a slave stole from me; and, indeed, never since have I found either slave or son; the elder one has fallen in the hands of the enemy. What guilt is this of mine? As though I had become the father of children for the purpose of being childless. (To ARISTOPHONTES.) Follow this way. I'll conduct you back where you were. I'm determined to have pity upon no one, since no one has pity upon me.
ARIST. Forth from my chains with evil omen did I come; now I perceive that with like ill omen to my bonds I must return. (Exeunt.
{Footnote 1: To prison)—Ver. 756. "Phylacam." This is a Greek word Latinized, meaning "prison" or "confinement."}