[77.] Makes a noise)—Ver. 683. The doors with the Romans opened inwardly, 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.
[78.] Take some sacred herbs)—Ver. 727. “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 “verbenæ” were placed upon the altars every day. See the Mercator of Plautus, l. 672.
[79.] From the altar here)—Ver. 727. 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 Athens almost every house had its own altar in honor of Apollo Prostaterius just outside of the street door, it is most probable that to one of these altars reference is here made. They are frequently alluded to in the Plays of Plautus.
[80.] Which I had first purposed, I now give up)—Ver. 734. His first intention no doubt was to go and inform Simo of the child being laid at the door.
[81.] Whenever there’s necessity)—Ver. 737. 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.
[82.] Stuffed out beneath her clothes)—Ver. 771. “Suffarcinatam.” He alludes to the trick already referred to as common among the Greeks, of the nurses and midwives secretly introducing supposititious children; see l. 515 and the Note.
[83.] Several free women were present)—Ver. 772. She speaks of “liberæ,” “free women,” because in Greece as well as Italy slaves were not permitted to give evidence. See the Curculio of Plautus, l. 621, and the Note to the passage in Bohn’s Translation. See also the remark of Geta in the Phormio, [l. 293].
[84.] Constrained by the laws)—Ver. 782. He alludes to a law at Athens which compelled a man who had debauched a free-born woman to marry her. This is said by Davus with the view of frightening Chremes from the match.
[85.] She ought to be carried off)—Ver. 787. 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 Athens to force a confession from slaves by that method. We find in the Hecyra, Bacchis readily offering her slaves to be put to the torture, and in the Adelphi the same custom is alluded to in the scene between Micio, Hegio, and Geta.
[86.] Descended to me by law)—Ver. 800. On the supposition that Chrysis died without a will, Crito as her next of kin would be entitled to her effects.