The Captiva and The Mostellaria

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THE
CAPTIVI
AND THE
MOSTELLARIA
OF
PLAUTUS

Literally Translated
_with notes_

BY
HENRY THOMAS RILEY, B. A.

DRAMATIS PERSONAE.

HEGIO, an Aetolian, father of Philopolemus.
PHILOCRATES, an Elean, captive in Aetolia.
TYNDARUS, his servant.
ARISTOPHONTES, an Elean, captive in Aetolia.
PHILOPOLEMUS, an Aetolian, captive in Elis.
ERGASILUS, a Parasite.
STALAGAMUS, the servant of Hegio.
A SLAVE of Hegio.
A LAD, the same.

_Scene_.--A place in Aetolia.

THE ACROSTIC ARGUMENT [1].

[Supposed to have been written by Priseian the Grammarian.]
_One_ son of Hegio has been made prisoner (_Captus_) in
battle. A runaway slave has sold the other (_Alium_) when four
years old. The father (_Pater_) traffics in Elean captives, only
(_Tantum_) desirous that he may recover his son, and (_Et_)
among these he buys his son that was formerly lost. He (_Is_), his
clothes and his name changed with his master, causes that (_Ut_) he
is lost _to Hegio_; _and_ he himself is punished. And
(_Et_) he brings back the captive and the runaway together, through
whose information (_Indicio_) he discovers his other.

[Footnote 1: In this Acrostic it will be found that the old form of
"Capteivei" is preserved.]

* * * * *

THE PROLOGUE.

These two captives (_pointing to_ PHILOCRATES _and_ TYNDARUS),
whom you see standing here, are standing here because--they are both [1]
standing, _and_ are not sitting. That I am saying this truly, you
are my witnesses. The old man, who lives here (_pointing to_
HEGIO's _house_), is Hegio--his father (_pointing to_
TYNDARUS). But under what circumstances he is the slave of his own
father, that I will here explain to you, if you give attention. This old
man had two sons; a slave stole one child when four years old, and
flying hence, be sold him in Elis [2], to the father of this
_captive_ (_pointing to_ PHILOCRATES). Now, do you understand
this? Very good. I' faith, that man at a distance [3] there
(_pointing_) says, no. Come nearer _then_. If there isn't room
for you to sit down, there is for you to walk; since you'd be compelling
an actor to bawl like a beggar [4]. I'm not going to burst myself for
your sake, _so_ don't you be mistaken. You who are enabled by your
means to pay your taxes [5], listen to the rest [6]; I care not to be in
debt to another. This runaway _slave_, as I said before, sold his
_young_ master, whom, when he fled, he had carried off, to this
one's father. He, after he bought him, gave him as his own private slave
[7] to this son of his, because they were of about the same age. He is
now the slave at home of his own father, nor does his father know it.
Verily, the Gods do treat us men just like footballs [8]. You hear the
manner _now_ how he lost one _son_. Afterwards, the Aetolians
[9] are waging war with the people of Elis, _and_, as happens in
warfare, the other son is taken prisoner. The physician Menarchus buys
him there in Elis. _On this_, this _Hegio_ begins to traffic
in Elean captives, if, _perchance_, he may be able to find one to
change for that captive _son_ of his. He knows not that this one
who is in his house is his own _son_. And as he heard yesterday
that an Elean knight of very high rank and very high family was taken
prisoner, he has spared no expense to rescue his son [10]. In order that
he may more easily bring him back home, be buys both of these of the
Quaestors [11] out of the spoil.

Now they, between themselves, have contrived this plan, that, by means
of it, the servant may send away hence his master home. And therefore
among themselves they change their garments and their names. He, there
(_pointing_), is called Philocrates; this one (_pointing_),
Tyndarus; he this day assumes the character of this one, this one of
him. And this one to-day will cleverly carry out this plot, and cause
his master to gain his liberty; and by the same means he will save his
own brother, and without knowing it, will cause him to return back a
free man to his own country to his father, just as often now, on many
occasions, a person has done more good unknowingly than knowingly. But
unconsciously, by their devices, they have so planned and devised their
plot, and have so contrived it by their design, that this one is living
in servitude with his own father. _And_ thus now, in ignorance, he
is the slave of his own father. What poor creatures are men, when I
reflect upon it! This plot will be performed by us--a play for your
_entertainment_. But there is, besides, a thing which, in a few
words, I would wish to inform you of. Really, it will be worth your
while to give your attention to this play. 'Tis not composed in the
hackneyed style, nor yet like other _plays_, nor are there in it
any ribald lines [12] unfit for utterance: here is neither the perjured
procurer, nor the artful courtesan, nor yet the braggart captain. Don't
you be afraid because I've said that there's war between the Aetoliains
and the Eleans. There (_pointing_), at a distance, beyond the
scenes, the battles will be fought. For this were almost impossible for
a Comic establishment[13], that we should at a moment attempt to be
acting Tragedy. If, therefore, any one is looking for a battle, let him
commence the quarrel; if he shall find an adversary more powerful, I'll
cause him to be the spectator of a battle that isn't pleasant _to
him_, so that hereafter he shall hate to be a spectator of them all.
I _now_ retire. Fare ye well, at home, most upright judges, and in
warfare most valiant combatants.

[Footnote 1: _Because--they are both_)--Ver. 2. This is apparently
intended as a piece of humour, in catching or baulking the audience. He
begins as though he was going to explain why the captives are standing
there, and ends his explanation with saying that they are standing
because they are not sitting. A similar truism is uttered by Pamphila,
in the Stichus, l. 120.]

[Footnote 2: _In Elis_)--Ver. 9. Elis, or, as it is called by
Plautus, "Alis," was a city of Achaia, in the north-western part of the
Peloponnesus. Near it the Olympic games were celebrated.]

[Footnote 3: _That man at a distance_)--Ver. 11. One of the
audience, probably a plebeian who has no seat, but is standing in a
remote part of the theatre, is supposed to exclaim in a rude manner that
he cannot hear what the actor says. On this the speaker tells him that
he had better come nearer; and if he cannot find a seat, there is room
for him to walk away. Possibly the verb "ambulo" may be intended to
signify in this case either "to walk" or "to stand," in
contradistinction to sitting. Rost, with some reason, suggests
"abscedito" "walk out," in place of "accedito," "come nearer."]

[Footnote 4: _To bawl like a beggar_)--Ver. 13. Commentators have
differed as to the meaning of this passage. Some think that he means
that with the view of pleasing the plebeian part of the audience, he
shall not bawl out like a beggar asking alms; while others suppose that
the meaning is, that he will not run the risk of cracking his voice,
after which be will be hissed off the stage, and so be reduced to
beggary.]

[Footnote 5: _To pay your taxes_)--Ver. 15. By this he shows that
the party whom he is addressing, is either one of the lowest plebeians
or a slave. In the assessment or census, which was made by the Censors,
the slaves were not numbered at all, being supposed to have no "caput,"
or "civil condition." The lowest century were the "proletarii," whose
only qualification was the being heads of families, or fathers of
children. In addressing those who are reckoned in the census "ope
vestra," "by your means" or "circumstances," he seems to be rebuking the
"proletarii," who had no such standing, and who probably formed the most
noisy part of the audience. As these paid no part of the taxes with
which the theatres were in part supported, of course they would be
placed at a greater distance from the stage, and probably were not
accommodated with seats. It was just about this period that the elder
Scipio assigned different places in the theatres to the various classes
of the people.]

[Footnote 6: _Listen to the rest_)--Ver. 16. "Reliquum" was a term
which either signified generally, "what is left," or money borrowed and
still unpaid. He plays upon these different meanings--"Accipite
reliquum," which may either signify "hear the rest" or "take what is due
and owing," and he then makes the observation, parenthetically, "alieno
uti nil moror," "I don't care to be in debt."]

[Footnote 7: _His own private slave_)--Ver. 20. "Peculiaris" means
"for his own private use," or "attached to his person;" being considered
as though bought with his son's "peculium," or out of his own private
purse. The "peculium" was the sum of money which a son in his minority
was allowed by his father to be in possession of. The word also
signified the savings of the slave.]

[Footnote 8: _Just like footballs_)--Ver. 22. "Pilas." Among the
ancients, games with the "pila" were those played with the "pila
trigonalis," so called, probably, from the players standing in a
triangle, and those with the "follis," which was a larger ball, inflated
with air and struck with the hands, or used for a football. "Paganica"
was a similar ball, but harder, being stuffed with feathers, and was
used by the country-people. "Harpastum" was a small ball used by the
Greeks, which was scrambled for as soon as it came to the ground, whence
it received its name. The Greeks had a proverb similar to this
expression, [Greek: Theon paignia anthropoi], "men are the playthings of
the Gods." So Plato called mankind [Greek: Theon athurmata], "the sport
of the Gods."]

[Footnote 9: _The Aetolians_)--Ver. 24. Aetolia was a country of
Greece, the southern portion of which was bounded by the Corinthian
Gulf; it was opposite to the Elean territory, from which it was divided
by the gulf.]

[Footnote 10: _To rescue his son_)--Ver. 32. "Filio dum parceret."
Literally, "so long as he might spare his son."]

[Footnote 11: _Of the Quaestors_)--Ver. 34. In speaking of these
officers, Plautus, as usual, introduces Roman customs into a Play the
scene of which is in Greece. It has been previously remarked that the
Quaestors had the selling of the spoils taken in war]

[Footnote 12: _Any ribald lines_)--Ver. 56. See the address of the
Company of actors to the Spectators at the end of the Play.]

[Footnote 13: _A Comic establishment_)--Ver. 61. "Comico choragio."
Literally, "for the choragium of Comedy." The "choragium" was the dress
and furniture, or "properties" for the stage, supplied by the
"choragus." or keeper of the theatrical wardrobe.]

ACT I.--SCENE I.

_Enter_ ERGASILUS.

ERG. The young men have given me the name of "the mistress," for this
reason, because invocated [1] I am wont to attend at the banquet. I know
that buffoons [2] say that this is absurdly said, but I affirm that it
is rightly _said_. For at the banquet the lover, when he throws the
dice, invokes hia mistress.[3] Is she _then_ invocated, or _is
she_ not? She is, most clearly. But, i' faith, we Parasites with
better reason _are so called_, whom no person ever either invites
or invokes, _and who_, like mice, are always eating the victuals of
another person. When business is laid aside [4], when people repair to
the country, at that same moment is business laid aside for our teeth.
Just as, when it is hot weather, snails lie hidden in secret, _and_
live upon their own juices, if the dew doesn't fall; so, when business
is laid aside, do Parasites lie hidden in retirement, _and_
miserably live upon their own juices, while in the country the persons
are rusticating whom they sponge upon. When business is laid aside, we
Parasites are greyhounds; when business recommences, _like_
mastiffs [5], we are annoying-like and very troublesome-like [6].

And here, indeed, unless, i'faith, any Parasite is able to endure cuffs
with the fist, and pots to be broken [7] about his head, why he may e'en
go with his wallet outside the Trigeminian Gate [8]. That this may prove
my lot, there is some danger. For since my patron [9] has fallen into
the hands of the enemy--(such warfare are the Aetolians now waging with
the Eleans; for this is Aetolia; this Philopolemus has been made captive
in Elis, the son of this old man Hegio who lives here (_pointing to
the house_)--a house which to me is _a house_ of woe, _and_
which so oft as I look upon, I weep). Now, for the sake of his son, has
he commenced this dishonorable traffic, very much against his own
inclination. He buys up men that have been made captives, if
_perchance_ he may be able to find some one for whom to gain his
son in exchange. An object which I really do much desire that he may
gain, for unless he finds him, there's nowhere for me to find myself. I
have no hopes in the young men; they are all _too_ fond of
themselves. He, in fine, is a youth with the old-fashioned manners,
whose countenance I never rendered cheerful without a return. His father
is worthily matched, as endowed with like manners. Now I'll go to him;--
but his door is opening, _the door_ from which full oft I've
sallied forth drunk with excess of cheer (_He stands aside._)

[Footnote 1: _Because invocated_)--Ver. 70. "Invocatus." The
following Note is extracted from Thornton's Translation of this Play: --
"The reader's indulgence for the coinage of a new term (and perhaps not
quite so much out of character from the mouth of a Parasite) is here
requested in the use of the word 'invocated' in a sense, which it is
owned, there is no authority for, but without it no way occurs to
explain the poet's meaning--which, such as it is, and involved in such a
pun, is all that can be aimed at. The word 'invocatus' means both
'called upon' and 'not called upon.' Ergasilus here quibbles upon it;
for, though at entertainments be attends, as it is the common character
of Parasites to do, without invitation, that is 'not called upon;' and
as mistresses are 'called upon' that their names so invoked may make
their lovers throw the dice with success; still, according to the double
sense of the word, they may be compared to each other, as they are both,
according to the Latin idiom, 'invocati.'"]

[Footnote 2: _That buffoons_)--Ver. 71. "Derisores," "buffoons." By
this word he means that particular class of Parasites who earned their
dinners by their repartees and bon-mots.]

[Footnote 3: _Invokes his mistress_)--Ver. 73. It was the Grecian
custom, when they threw dice at an entertainment, for the thrower to
call his mistress by name, which invocation was considered to bring good
luck.]

[Footnote 4: _When business is laid aside_)--Ver. 78. "Ubi res
prolatae sunt." Meaning thereby "in vacation-time." In the heat of
summer the courts of justice were closed, and the more wealthy portion
of the Romans retired into the country or to the seaside. Cicero
mentions this vacation as "rerum proliatio." The allusion in the
previous line is probably derived from a saying of the Cynic Diogenes:
when he saw mice creeping under the table, he used to say, "See the
Parasites of Diogenes."]

[Footnote 5: Like mastiffs_)--Ver. 86. "Molossici." Literally,
"dogs of Molossus," a country of Epirus.]

[Footnote 6: _Annoying-like and very troublesome-like_)--Ver. 87.
"Odiosici--incommodestici." These are two extravagant forms of the words
"odiosi" and "incommodi," coined by the author for the occasion.]

[Footnote 7: _Pots to be broken_)--Ver. 89. By Meursius we are
informed that these practical jokes were played upon the unfortunate
Parasites with pots filled with cinders, which were sometimes scattered
over their clothes, to the great amusement of their fellow-guests.]

[Footnote 8: _The Trigeminian Gate_)--Ver. 90. The Ostian Gate was
so called because the Horatii left the city by that gate to fight the
Curiatii. The brothers being born at one birth were "trigemini," whence
the gate received its name. The beggars with their wallets were seated
there. See the Trinummus, 1.423, and the Note to the passage.]

[Footnote 9: _Since my patron_)--Ver. 92. Rex; literally, "king."
The Parasites were in the habit of so calling their entertainers.]

SCENE II.--_Enter, from his house, _HEGIO _and a_ SLAVE.

HEG. _Now_, give attention you, if you please. Those two captives
whom I purchased yesterday of the Quaestors out of the spoil, put upon
them chains of light weight [1]; take of those greater ones with which
they are bound. Permit them to walk, if they wish, out of doors,
_or_ if in-doors, but so that they are watched with the greatest
care. A captive at liberty is like a bird that's wild; if opportunity is
once given for escaping, 'tis enough; after that, you can never catch
him.

SLAVE. Doubtless we all are free men more willingly than we live the
life of slaves.

HEG. You, indeed, don't seem _to think_ so [2].

SLAVE. If I have nothing to give, should you like me to give myself to
flight [3]?

HEG. If you do so give _yourself_, I shall at once have something
to be giving to you.

SLAVE. I'll make myself juat like the wild bird you were telling of.

HEG. 'Tis just as you say; for if you do so, I'll be giving you to the
cage [4] But enough of prating; take you care of what I've ordered, and
be off. (_The_ SLAVE _goes into the house._) I'll away to my
brother's, to my other captives; I'll go see whether they've been making
any disturbance last night. From there I shall forthwith betake myself
home again.

ERG. (_apart_). It grieves me that this unhappy old man is
following the trade of a slave-dealer, by reason of the misfortune of
his son. But, if by any means he can be brought back here, I could even
endure for him to become an executioner.

HEG. (_overhearing him_). Who is it that's speaking?

ERG. 'Tis I, who am pining at your affliction, growing thin, waxing old,
and shockingly wasting away. Wretched man that I am, I'm _but_ skin
and bone through leanness; nor does anything ever do me good that I eat
at home; even that ever so little which I taste out of doors, the same
refreshes me.

HEG. Ergasilus, save you! ERG. (_crying_). May the Gods kindly
bless you, Hegio!

HEG. Don't weep. ERG. Must I not weep for him? Must I not weep for such
a young man?

HEG. I've always known you to be a friend to my son, and I have
understood him _to be so_ to you.

ERG. Then at last do we men know our blessings, when we have lost those
things which we _once_ had in our power. I, since your son fell
into the power of the enemy, knowing by experience of what value he was,
now feel his loss.

HEG. Since you, who are no relation, bear his misfortune so much amiss,
what is it likely that I, a father, should do, whose only _son_ he
is?

ERG. I, no relation _to him_? He, no relation _to me_? Oh,
Hegio! never do say that, nor come to such a belief. To you he is an
only _child_, but to me he is even more only than an only one.

HEG. I commend you, in that you consider the affliction of your friend
your own affliction. Now be of good heart.

ERG. (_crying_). O dear! HEG. (_half-aside_). 'Tis this
afflicts him, that the army for guttling is now disbanded. Meanwhile,
have you found no one to command for you the army that you mentioned as
disbanded?

ERG. What do you think? All to whom it used to fall are in the habit of
declining that province since your son Philopolemus was taken prisoner.

HEG. I' faith, 'tisn't to be wondered at, that they are in the habit of
declining that province. You have necessity for numerous troops, and
those of numerous kinds. Well, first you have need of the Bakerians [5].
Of these Bakerians there are several kinds. You have need of Roll-
makerians, you hare need too of Confectionerians, you have need of
Poultererians, you have need of Beccaficorians; besides all the maritime
forces are necessary for you.

ERG. How the greatest geniuses do frequently lie concealed! How great a
general now is _this_ private individual!

HEG. Only have good courage; for I trust that in a few days I shall
bring him back home. For see _now_; there's a captive here, a young
man of Elis, born of a very high family, and of very great wealth; I
trust that it will come to pass that I shall get my son in exchange for
him.

ERG. May the Gods and Goddesses grant it so!

HEG. But are you invited out anywhere to dinner?

ERG. Nowhere that I know of. But, pray, why do you ask me?

HEG. Because this is my birthday; for that reason I'd like you to be
invited to dinner at my house.

ERG. 'Tis kindly said. HEG. But if you can be content to eat a very
little--

ERG. Aye, even ever so little; for on such fare as that do, I enjoy
myself every day at home.

HEG. Come, _then_, please, set yourself up for sale.

ERG. I'll put myself up for purchase, just like a landed estate, unless
any one shall _privately_ make a better offer that pleases myself
and my friends more, _and_ to my own conditions will I bind myself.

HEG. You are surely selling me a bottomless pit [6], _and_ not a
landed estate. But if you are coming, _do so_ in time.

ERG. Why, for that matter. I'm at leisure even now.

HEG. Go then, _and_ hunt for a hare; at present, _in me_ you
have but a ferret [7], for my fare is in the way of frequenting a rugged
road.

ERG. You'll never repulse me by that, Hegio, so don't attempt it. I'll
come, in spite of it, with teeth well shod.

HEG. Really, my viands are _but_ of a rough sort [8]. ERG. Are you
in the habit of eating brambles?

HEG. _Mine_ is an earthy dinner. ERG. A pig is an earthy animal.

HEG. _Earthy_ from its plenty of vegetables.

ERG. Treat your sick people [9] at home _with that fare?_ Do you
wish anything else?

HEG. Come in good time. ERG. You are putting in mind one who remembers
quite well. (_Exit._

HEG. I'll go in-doors, and in the house I'll make the calculation how
little money I have at my banker's; afterwards I'll go to my brother's,
whither I was saying I would go. (_Goes into his house._)

[Footnote 1: _Chains of light weight_)--Ver. 112. "Singularias"
This word may admit of three interpretations, and it is impossible to
decide which is the right one. It may mean chains weighting a single
"libra," or pound; it may signify chains for the captives singly, in
contradistiniction to those by which they were fastened to each other;
or it may mean single chains, in opposition to double ones. In the Acts
of the Apostles, ch. 12, v. 6, we read that St. Peter was bound with two
chains; and in ch. 13, v. 33, the chief captain orders St. Paul to be
bound with two chains.]

[Footnote 2: _Don't seem to think so_)--Ver. 120. Hegio means to
say that the slave does not seem to think liberty so very desirable, or
he would try more to please his master and do his duty, which might
probably be the right method for gaining his liberty. As the slave could
generally ransom himself out of his "peculium," or "savings," if they
were sufficient, the slave here either thinks, or pretends to think,
that Hegio is censuring him for not taking those means, and answer,
accordingly, that he has nothing to offer]

[Footnote 3: _Give myself to flight_)--Ver. 121. "Dem in pedes."
Literally, "give myself to my feet," meaning thereby "to run away." He
puns upon this meaning of "dare," and its common signification of "to
give" or "to offer to give."]

[Footnote 4: _Giving you to the cage_)--Ver. 124. "In cavears." He
plays on the word "cavea," which meaning "a cage" for a bird, might also
mean confinement for a prisoner.]

[Footnote 5: _The Bakerians_)--Ver. 162. This and the following
appellations are expressive both of the several trades that contributed
to furnishing entertainments, and, in the Latin, also denoted the names
of inhabitants of several places in Italy or elsewhere. As this meaning
could not be expressed in a literal translation of them, the original
words are here subjoined. In the word "Pistorienses," he alludes to the
bakers, and the natives of Pistorium, a town of Etruria; in the
"Panicei," to the bread or roll bakers, and the natives of Pana, a
little town of the Samnites, mentioned by Strabo; in the "Placentini,"
to the "confectioners" or "cake-makers," and the people of Placentia, a
city in the North of Italy; in the "Turdetani," to the "poulterers" or
"sellers of thrushes," and the people of Turdentania, a district of
Spain; and in the "Fiendulae," to the "sellers of beccaficos," a
delicate bird, and the inhabitants of Ficculae, a town near Rome. Of
course, these appellations, as relating to the trades, are only comical
words coined for the occasion.]

[Footnote 6: _A bottomless pit_)--Ver. 183. He plays upon the
resemblance in sound of the word "fundum," "landed property," to
"profundum," "a deep cavity," to which he compares the Parasite's
stomach. "You sell me landed property, indeed; say rather a bottomless
pit."]

[Footnote 7: _Have but a ferret_)--Ver. 185. This passage has much
puzzled the Commentators; but allowing for some very far-fetched wit,
which is not uncommon with Plautus, it may admit of some explanation. He
tells the Parasite that he had better look for a nicer dinner, a hare,
in fact; for that in dining with him, he will only get the ferret (with
which the hare was hunted) for his dinner. Then, inasmuch as the ferret
was and for following the bare or rabbit into "scruposae viae,"
"impervious" or "rocky places" where they had burrowed, he adds: "For my
dinner, ferret-like, frequents ragged places;" by which he probably
means that it is nothing but a meagre repast of vegetables, of which
possibly capers formed a part, which grow plentifully in Italy, in old
ruins and craggy spots. Some suggest that it was a custom with the
huntsmen, if they failed to catch the hurt, to kill and eat the ferret.]

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