What if any person asks for fire?EUCLIOI wish it to be put out,Part of line 91 in the Latin. that there may be no cause for any one asking it of you. But if the fire shall be kept in, you yourself shall be forthwith extinguished. Then do you say that the water has run outHas run out: It is not improbable that allusion is here made to the supply of water by pipes from the aqueducts., if any one asks for it. STAPHYLAThe knife, the hatchet, the pestle and mortar, utensils that neighbours are always asking the loan of—EUCLIOSay that thieves have come and carried them off. In fact, in my absence, I wish no one to be admitted into my house; and this, too, do I tell you beforehand, if Good Luck should come, don’t you admit her.STAPHYLAI’ faith, she takes good care, I think, not to be admitted; for though close at handClose at hand: She seems to allude to the fact of the temple of Bona Fortuna, or Good Luck, being in the vicinity of Euclio’s house., she has never come to our house.EUCLIOHold your tongue, and go in-doors.STAPHYLAI’ll hold my tongue, and be off.EUCLIOShut the door, please, with both bolts. I shall be there directly. (STAPHYLA goes into the house.)I’m tormented in my mind, because I must go away from my house I’ faith, I go but very unwillingly; but I know full well what I’m about; for the person that is our master of our wardMaster of our ward: The curiae at Rome were sub-divisions of the tribes originally made by Romulus, who divided the Ramnes, Titienses, and Luceres into thirty curiae. Each curia had its place for meeting and worship, which was also called curia; and was presided over by the Curio, who is here called the Magister curiae, or master of the ward. At first the Patricians and Equites had the sole influence in the curiae, and alone electee the Curiones; but after the year A.U.C. 544, the Curio was elected from the Patricians, after which period the political importance of the curiae gradually declined, until they became mere bodies meeting for the performance of religious observances. Plautus probably alludes, in the present instance, to a dole, or distribution of money, made by the Greek Trittuarch among the poorer brethren of his τριττὺ or tribus; as in adapting a Greek play to the taste of a Roman audience, he very often mingles the customs of the one country with those of the other. has given notice that he will distribute a didrachm of silver to each man; if I relinquish that, and don’t ask for it, at once I fancy that all will be suspecting that I’ve got gold at home; for it isn’t very likely that a poor man would despise ever such a trifle, so as not to ask for his piece of money. For as it is, while I am carefully concealing it from all, lest they should know, all seem to know it, and all salute me more civilly than they formerly used to salute me; they come up to me, they stop, they shake hands They shake hands: Copulantur dextras. Literally, they couple right hands.; they ask me how I am, what I’m doing, what business I’m about. Now I’ll go there whither I had set out Whither I had set out: Nunc quo profectus sumito. This is rendered, in Cotter’s Translation, now I will go where I am profited!; afterwards, I’ll betake myself back again home as fast as ever I can.

(Enter EUNOMIA and MEGADORUS, from their house.)EUNOMIAI could wish you, brother, to think that I utter these words by reason of my own regard and your welfare, as is befitting your own sister to do. Although I’m not unaware that we women are accounted troublesome; for we are all of us deservedly considered very talkative, and, in fact, they say at the present day that not a single woman has been found dumbHas been found dumb: Not seeing the sarcasm intended against the female sex in this passage, Lambinus seriously takes the trouble to contradict Eunomia; his words are, I myself, who am at present in my fifty-sixth year have seen no less than two dumb women. in any age. Still, brother, do you consider this one circumstance, that I am your nearest relation, and you in like manner are mine. How proper it is that I should counsel and advise you, and you me, as to what we may judge for the interest of each of us; and for it not to be kept concealed or kept silence upon through apprehension, but rather that I should make you my confidant, and you me in like manner. For that reason, now, have I brought you here apart out of doors, that I might here discourse with you upon your private concerns.MEGADORUSBest of women, give me your hand.(Takes her hand.)EUNOMIA(looking about.)Where is she? Who, pray, is this best of women?MEGADORUSYourself. EUNOMIADo you say so?MEGADORUSIf you say no, I say no.EUNOMIAIndeed, it’s right that the truth should be spoken; for the best of women can nowhere be found; one is only worse than another, brother.MEGADORUSI think the same, and I’m determined never to contradict you on that point, sister. What do you wish?EUNOMIAGive me your attention, I beg of you.MEGADORUS’Tis at your service; use and command me, please, if you wish for aught. EUNOMIAA thing that I consider very greatly for your advantageI’m come to recommend you.MEGADORUSSister, you are doing after your usual manner.EUNOMIAI wish it were done. MEGADORUSWhat is it, sister?