University of Virginia Library

Geta's reply is founded on a frolicksome, but ill-natured custom, which prevailed in Greece; to stop the slaves in the streets, and designedly keep them in chat, so that they might be lashed when they came home, for staying out so long. Dacier.

Nostrumne Æschinum? &c. There is something extremely touching in this manner of speaking. Shakespeare, whose works contain examples of every species of beauty in poetry, affords us a very elegant instance of this irregular manner, which, addressing itself to the passions, affects us more sensibly than set forms of speech. The turn of phrase, in which Desdemona pleads for Cassio, is a good deal similar to the way in which Sostrata here speaks of Æschinus.

The Grecians, as soon as they had a child born, immediately put it on the grandfather's knee if he were living. Phœnix in the ninth Iliad says that his father loaded him with curses, and invoked the Furies, conjuring them that no child of his son might be placed on his knees.

Mr. Pope's translation not having preserved that idea, the liberty has been taken, of adding two lines.

This custom did not prevail among the Romans: our author, notwithstanding, as he translated his play from the Greek, judiciously preserves that usage.

Accedo, ut melius dicas. Nothing can be plainer than these words. Yet they have been the occasion of great perplexity to commentators and translators. Madam Dacier gives them a sense directly opposite to that which I have followed. Ah, qu'allez vous faire? je vous en prie changez de sentiment. Echard, who keeps his eye more constantly on the French translation, than on the original, says, much to the same purpose, D'ye think so? Pray think on't again. Cooke has it, How? let me advise you to think better of it. Westerhovius supposes Sostrata to have seemed angry with Geta, and therefore explains ut melius dicas to signify ut bona verba loquaris—that you may speak mildly. Patrick justly thinking that this is too strained, and no satisfying answer to Sostrata; and, from what follows, seeing the necessity of explaining Geta's answer, so as to make it imply an assent, supposes an elleipsis, and supplies it thus. Accedo tibi, ut qui melius dicas.—I submit to you, as you seem to speak with more justice. All these interpretations are founded on the supposition that melius is the accusative governed by dicas. I have no doubt but that melius is here used adverbially, which will lead us to this easy construction, Accedo, melius ut dicas;—I agree, that you may better tell it; implying Geta's coming into her opinion on the point in dispute. The remark of Donatus on this passage, ut consentiam, velut qui melius possim dicere, is certainly corrupted; but if we read, as we are told it stands in some copies, veluti melius potens sis dicere, it will give the same sense that I have followed. Eugraphius in his long note on the words Hera, lacrumas mitte! weep not, mistress! plainly understands them in this manner. But, as a greater authority than all commentators, I shall appeal to Terence himself; and submit the whole context, as it stands in the original, to the judgment of the learned reader.—These verbal criticisms are dry and unpleasant both to the writer and reader. I very frequently avoid them: but in a controverted passage, where the sense is materially concerned, it would seem indolence or arrogance not to submit to them.

We are told that the Athenians were divided into tribes, but writers are not agreed as to their number. Some say twelve, in imitation of the Jewish tribes: but what connection was there between the Athenians and Jews? It is probable that this number was derived from the twelve months of the year: for we find that there were also in every tribe thirty subdivisions, alluding to the number of days in a month. Patrick.

Lunar months: the common method of computation before Julius Cæsar. Westerhovius.

This is the second instance in our author of the outcries of a woman in labour: a circumstance not easily to be reconciled to modern notions of decency, though certainly considered as no indecorum in those days. I shall not defend the practice; but cannot help observing, that allowing such an incident, Terence in the present instance makes a most pathetick and oratorical use of it.

In Menander, Hegio was the brother of Sostrata. Westerhovius.

Quod mihi de hâc re dederit consilium, id sequar. Madam Dacier rejects this line, because it is also to be found in the Phormio. But it is no uncommon thing with our author to use the same expression or verse in different places, especially on familiar occasions. There is no impropriety in it here, and the foregoing hemistich is rather lame without it. The propriety of consulting Micio, or Demea's present ill-humour with him, are of no consequence. The old man is surprized at Hegio's story, does not know what to do or to say, and means to evade giving a positive answer, by saying that he would consult his brother.