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PHILOCRATES and TYNDARUS
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That you will give us an opportunity of conversing, without these and yourselves for overlookers.
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A SLAVE
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Be it so; go you away from here, you people. Let’s step here, on one side.
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But commence upon a short conversation only.
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PHILOCRATES
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O yes, it was my intention so to do. Step aside this way.
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A SLAVE
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Stand apart from them.
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TYNDARUS
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We are both greatly obliged to you, by reason of your doing so, since you allow us to obtain what we are desirous of.
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PHILOCRATES
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Step here then, at a distance now, if you think fit,
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that no listeners may be enabled to overhear our discourse, and that this plan of ours mayn’t be divulged before them for a stratagem is no stratagem, if you don’t plan it with art but it is a very great misfortune if it becomes disclosed. For if you are my master, and I represent myself as your servant,
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still there’s need of foresight, and need of caution, that this may be carried out discreetly and without overlookers, with carefulness and with cautious prudence and diligence. So great is the mutter that has been commenced upon; this must not be carried out in any drowsy fashion.
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TYNDARUS
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Just as you shall desire me to be, I will be.
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PHILOCRATES
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I trust so.
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TYNDARUS
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For now you see that for your precious life I’m setting at stake my own, as dear to me.
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PHILOCRATES
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I know it.
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TYNDARUS
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But remember to know it when you shall be enjoying that which you wish for; for mostly, the greatest part of mankind follow this fashion; what they wish for, until they obtain it, they are rightminded; but when they have now got it in their power,
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from being rightminded they become most deceitful, and most dishonest; now I do consider that you are towards me as I wish. What I advise you, I would advise my own father.
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PHILOCRATES
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I’ faith, if I could venture, I would call you father; for next to my own father, you are my nearest father.
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TYNDARUS
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I understand.
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PHILOCRATES
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And therefore I remind you the more frequently, that you may remember it. I am not your master, but your servant; now this one thing I do beseech you. Inasmuch as the immortal Gods have disclosed to us their wishes, that they desire me to have once been your master, and now to be your fellow-captive; what formerly of my right I used to command you, now with entreaties do I beg of you,
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by our uncertain fortunes, and by the kindness of my father towards you, and by our common captivity, which has befallen us by the hand of the enemy, don’t you pay me any greater respect than I did you when you were my slave; and don’t you forget to remember who you were, and who you now are.
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TYNDARUS
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I know, indeed, that I now am you, and that you are I.
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PHILOCRATES
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Well, if you are able carefully to remember that, 1 have some hope in this scheme of ours.
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HEGIO
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I shall return in-doors just now, when I shall have discovered from these people what I want to know. (To the SLAVES.) Where are those persons whom I ordered to be brought out of doors here, before the house ?
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PHILOCRATES
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By my faith, I find that you have taken due precaution that we shouldn’t be missed by you, so walled in are we with chains and keepers.
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HEGIO
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He that takes precaution that he mayn’t be deceived, is hardly on his guard, even while he’s taking precaution; even when he has supposed that he has taken every precaution, full often is this wary man outwitted. Was there not good reason, indeed, for me to watch you carefully, whom I purchased with so large a sum of ready money?
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PHILOCRATES
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Troth, it isn’t fair for us to hold you to blame, because you watch us closely;
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nor yet for you us, if we go away hence, should there be an opportunity.
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HEGIO
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As you are here, so is my son a captive there among your people.
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PHILOCRATES
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He, a captive?
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HEGIO
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Even so.
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PHILOCRATES
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We, then, have not proved the only cowardsThe only cowards: He alludes to the notion in the heroic times, that it was the duty of a warrior to conquer or to die, and that it was disgraceful to be made prisoner..
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HEGIO
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Step you aside this way, for there are some things that I wish to enquire of you in private, on which subjects I would have you not to be untruthful to me.
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PHILOCRATES
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I will not be,
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as to that which I shall know; if I shall not know anything, that which I don’t know I’ll tell you of.
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TYNDARUS
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Now is the old fellow in the barber’s shop; now, at this very instant, is Philocrates wielding the razorWielding the razor: It is hard to say whether by the word cultros, in this passage, razors or scissors are meant.. He hasn’t cared, indeed, to put on the barber’s clothTo put on the barber’s cloth: He probably means by thus expression that Philocrates has made no preamble, and shown no hesitation, in commencing at once to dupe the old man., so as not to soil his dress. But whether to say that he’s going to shave him close, or trim himOr trim him: He alludes here to the two kinds of shaving and trimming the beard used by the barbers among the ancients. The one was close strictim, when they shaved to the skin; the other was, when with a pair of scissors they clipped the hair, with the interposition of a comb. The former fashion was called by the Greeks δκάφιον; the latter method, which was borrowed from the Persians, κῆπιος;. Esse in tonstrinâ, to be in the barber’s shop, was a proverbial expression to denote being imposed upon. Tyndarus is wondering to what extent Philocrates is going to impose upon Hegio. through the combThrough the comb: The Greeks and Romans made their combs of boxwood, much of which was imported from Paphlagonia. The Egyptians used them made of wood and of ivory, and toothed on one side only; while those of the Greeks had teeth on both sides., I don’t know; but if he’s wise, he’ll scrape him right well to the very quick.
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HEGIO
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Which would you? Would you prefer to be a slave, or a free man?—Tell me.
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PHILOCRATES
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That which is the nearest to good, and the furthest off from evil, do I prefer; although my servitude hasn’t proved very grievous to me, nor has it been otherwise to me than if I had been a son in the family.
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TYNDARUS
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Capital! I wouldn’t purchase, at a talent’s price even, Thales the MilesianThales the Milesian: A talent would be a low price for such a learned slave as Thales the Milesian, who was one of the seven wise men of Greece. He says, however, that Thales at such a low price would be nothing in comparison with Philocrates for the same money.;
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for compared with this man’s wisdom, he was a very twaddler. How cleverly has he suited his language to the slave’s condition.
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HEGIO
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Of what family is this Philocrates born?
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PHILOCRATES
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The PolyplusianThe Polyplusian: This word is coined by Philocrates for the occasion, as being the name of his family, from the Greek word πολμπλομσιὸς, very wealthy; probably with the idea of raising the expectations of Hegio and making him the more ready to promote an exchange of his own son for a member of so opulent a family.; which one family is flourishing there, and held in highest esteem.
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HEGIO
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What is he himself? In what esteem is he held there?
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PHILOCRATES
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In the highest, and that by the very highest men.
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HEGIO
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Since, then, he is held in such great respect among the Eleans, as you tell of, what substance has he?—Of large amount?
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PHILOCRATES
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Enough for him, even, when an old man, to be melting out the tallowMelting out the tallow: Hegio asks him if his riches are very abundant, and in doing so uses the word opimae, of which the primary meaning was fat; the other answers, Yes, so fat that he can be melting the tallow out of them even when he is an old man; meaning thereby that he is amply provided with means..
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HEGIO
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What is his father? Is he living?
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PHILOCRATES
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When we departed thence, we left him alive; whether he’s living now or not, Orcus, forsooth, must know that.
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TYNDARUS
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The matter’s all right; he’s not only lying, but he’s even philosophizing now.
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HEGIO
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What’s his name?
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PHILOCRATES
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ThesaurochrysonicocrœsidesThesaurochrysonicocrœsides: This is a name made up of several Greek words, and seems to mean a son of Crœsus, abounding in treasures of gold, in allusion to Crœsus, the wealthy king of Lydia. The author indulges m similar pleasantry in the Miles Gloriosus..
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HEGIO
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That name has been given, I suppose, by reason of his wealth, as it were.
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PHILOCRATES
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Troth, not so, but rather by reason of his avarice and grasping disposition; for, indeed, he was Theodoromedes originally by name.
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HEGIO
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How say you? Is his father covetous?
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PHILOCRATES
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Aye, by my faith, he is covetous.
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Why, that you may even understand it the better,—when he’s sacrificing at any time to his own GeniusTo his own Genius: As the Genius of a man was not only his guardian Deity through life, but the word was also used to signify his capacity for enjoyment; the term to sacrifice to his Genius, is supposed by some Commentators to mean, to indulge the appetite in feasting and good checr. This, however, seems not to be the meaning in this instance; and he probably intends to be understood as alluding, literally, to the domestic sacrifice to the Genius, the vessels that are needed for the sacrifice he uses of Samian ware, lest the Genius himself should steal them; from this, consider how much he would trust other people.
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HEGIO
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Do you then follow me this way. (Aside.) The things that I desire to know, I’ll enquire of him. (Addressing TYNDARUS.) Philocrates, this person has done as it becomes an honest man to do.
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For from him I’ve learnt of what family you are sprung; he has confessed it to me. If you are willing to own these same things (which, however, understand that I already know from him), you will be doing it for your own advantage.
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TYNDARUS
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He did his duty when he confessed the truth to you, although, Hegio, I wished carefully to conceal both my rank and my wealth;
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now, inasmuch as I’ve lost my country and my liberty, I don’t think it right for him to be dreading me rather than you. The might of warfare has made my fortunes on a level with himself. I remember the time when he didn’t dare to do it in word; now, in deed, he is at liberty to offend me. But don’t you see? Human fortune moulds and fashions just as she wills.
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Myself, who was a free man she has made a slave, from the very highest the very lowest. I, who was accustomed to command, now obey the mandates of another. And indeed, if I meet with a master just such as I proved the ruler in my own household, I shall not fear that he will rule me harshly or severely. With this, Hegio, I wished you to be acquainted, unless perchance you your self wish it not.
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HEGIO
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Speak boldly out.
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TYNDARUS
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As free a man was I till lately as your son. As much did a hostile hand deprive me of my liberty as him of his. As much is he a slave among my people, as I am now a slave here with yourself. There is undoubtedly a God, who both hears and sees the things which we do. Just as you shall treat me here, in the same degree will he have a care for him.
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To the well-deserving will he show favour, to the ill-deserving will he give a like return. As much as you lament your son, so much does my father lament me.
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HEGIO
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That I am aware of. But do you admit the same that lie has disclosed to me?
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TYNDARUS
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I confess that my father has very great wealth at home, and that I am born of a very noble family; but I entreat you, Hegio,
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let not my riches make your mind too prone to avarice, lest it should seem to my father, although I am his only son, more suitable that I should be a slave in your house, bountifully supplied at your expense and with your clothing, rather than be living the life of a beggar where ‘twould be far from honorable.
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HEGIO
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By the favour of the Gods and of my forefathers, I am rich enough.
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I don’t quite believe that every kind of gain is serviceable to mankind. I know that gain has already made many a man famous; and yet there are occasions when it is undoubtedly better to incur loss than to make gain. Gold I detest: many a one has it persuaded to many an evil course. Now give your attention to this, that you may know as well what my wishes are.
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My son, taken prisoner. is in servitude at Elis there among your people; if you restore him to me, don’t you give me a single coin besides; both you and him, your servant, I’ll send back from here; on no other terms can you depart hence.
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TYNDARUS
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You ask what’s very right and very just, and you are the very kindest person of all mankind. But whether is he in servitude to a private person or to the publicOr to the public: Some captives were employed in the public service, while others fell into the hands of private individuals.?
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HEGIO
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In private servitude to Menarchus, a physician.
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PHILOCRATES
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By my faith, that person’s surely his father’s dependant. Why really, that’s down as pat for you, as the shower is when it rains.
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HEGIO
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Do you then cause this person, my son, to be redeemed.
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TYNDARUS
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I’ll do so: but this I beg of you, Hegio—
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HEGIO
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Whatever you wish, so that you request nothing against my interest, I’ll do.
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TYNDARUS
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Listen then, and you’ll know. I don’t ask for myself to be released, until he has returned.
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But I beg of you to give me him (pointing to PHILOCRATES) with a price setWith a price set: Aestimatus here means entrusted to a person at a fixed value, and at his risk for the due return of it. upon him, that I may send him to my father, that this person, your son, may be redeemed there.
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HEGIO
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Why no; I’d rather send another person hence, when there shall be a truce, to confer with your father there, and to carry your injunctions which you shall entrust him with, just as you wish.
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TYNDARUS
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But it’s of no use to send to him one that he doesn’t know; you’d be losing your labour.
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Send this person; he’ll have it all completed, if he gets there. And you cannot send any person to him more faithful, nor one in whom he places more confidence, nor who is more a servant after his own mind; nor, in fact, one to whom he would more readily entrust your son. Have no fears; at my own peril I’ll make proof of his fidelity,
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relying upon his disposition; because he is sensible that I’m kindly disposed towards him.
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HEGIO
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Well then, I’ll send him with a price set upon him, on the surety of your promise, if you wish it.
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TYNDARUS
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I do wish it; so soon as ever it can, I want this matter to be brought to completion.
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HEGIO
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What reason is there, then, that if he doesn’t return, you should not pay me twenty minae for him?
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TYNDARUS
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Yes—very good.
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HEGIO
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Release him now forthwith;
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and, indeed, both of them.
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TYNDARUS
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May all the Gods grant you all your desires, since you have deigned me honor so great, and since you release me from my chains. Really, this is not so irksome now, since my neck is free from the collar-chain.
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HEGIO
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The kindnesses that are done to the good, thanks for the same are pregnant with blessings. Now, if you are about to send him thither, direct, instruct him, give him the orders
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which you wish to be carried to your father. Should you like me to call him to you?
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TYNDARUS
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Do call him.
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HEGIO
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May this affair turn out happily for myself and for my son, and for yourselves. (To PHILOCRATES.) Your new master wishes you to pay faithful obedience to your former owner in what he wishes. For I have presented you to him, with the price of twenty minae set upon you:
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and he says that he is desirous to send you away hence to his father, that he may there redeem my son, and that an exchange may be made between me and him for our respective sons.
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PHILOCRATES
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My disposition takes its course straight in either direction, both to yourself and to him; as a wheelAs a wheel: This may either mean the wheel of a vehicle or a potter’s wheel. The wheels used by the ancients revolved on the axle, as in the carriages of modern times, and were prevented, by pins inserted, from falling off They consisted of naves, spokes, which varied much in number, the felly, or wooden circumference, made of elastic wood, such as the poplar and wild fig, and composed of several segments united, and the tire, which was of metal. Some of their carts and waggons had wheels made of a solid circle of wood, in shape like a millstone, with the axle running through the middle. Similar wheels are used in the south of Europe at the present day. you may make use of me;
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either this way or that can I be turned, whichever way you shall command me.
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HEGIO
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You yourself profit the most from your own disposition, when you endure slavery just as it ought to be endured. Follow me. (To TYNDARUS.) See here’s your man.
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TYNDARUS
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I return you thanks, since you give me this opportunity and permission
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to send this messenger to my parents, who may relate all the matter in its order to my father, what I’m doing here, and what I wish to be done. (To PHILOCRATES.) Now, Tyndarus, thus is it arranged between myself and him, that I’m to send you, valued at a fixed price, to my father in Elis;
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so that, if you don’t return hither, I’m to give twenty minae for you.
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PHILOCRATES
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I think that you’ve come to a right understanding. For your father expects either myself or some messenger to come from here to him.
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TYNDARUS
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I wish you, then, to mind what message it is I want you to carry hence to my country to my father.