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v. 586 where non enim seems to have no clear meaning. See Bücheler, jahrb. für class. phil. 1863 p. 774.

69. For the hiatus in the caesura, see Introd. p. 68.

71. For the disyllabic pronunciation nescio see Introd. 64.-intemperiae 'whimwhams' (THORNTON), see v. 634. Epid. III 4, 39. Mil. gl. 434.

72. Interdius (av' nuépav) is read here and Most. 444; the simple dius occurs in opposition to noctu Merc. 862, and Charisius expressly states that Titinius used noctu diusque: see Ribb. Com. p. 116; from this an old acc. neutr. diu (as seen in the usual form interdiu) arose after the final s had been dropt (Introd. p. 30). From the Sanskr. divas we have in Latin both dies and dius (comp. diur-nus, where the original 8 is changed into an r). See Corssen, Krit. Beitr. zur Formenl. p. 499 s. 504. Lachmann on Lucr. p. 226 s.

73. claudus sutor: ' of course, lame people would be the most likely to take to such a sedentary employment as that of a cobbler.' RILEY. Comp. v. 508.

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-Fordómi (not d'mi) see Introd. p. 23 s.

74. erus and its derivatives are better spelt without an initial h; see Ritschl, Proll. Trin. p. 98, praef. Stichi p. 23, and Opusc. II 409.

76. The repetition of the words queo conminisci may perhaps appear strange, but such repetitions are not inconsistent with the character of a garrulous old woman, and afford no ground for entertaining any suspicion of the genuineness of the reading. Such seeming negligence must be granted to a comic poet.

77 s. Famianus Strada has written a special paper on this littera longa, but the right explanation has been found out by Lipsius who compares an epigram of Ausonius (128, 10): Quid, imperite, P putas ibi scriptum, ubi locari iota convenit longum? This epigram is directed against Ennus, a man of very bad repute, who, as the poet insinuates, ought to be sent to the gallows. The figure of a long I is indeed somewhat like the appearance of a hanging body, especially

pini ?

if that body should happen to be very thin and slender. longae litterae are also mentioned Rud. v 2, 7 and Poen. iv 2, 15, but without any special reference to the letter I: comp. littera pensilis Pseud. 17.-unam is not pleonastic, as Weise says (see note on v. 563); Staphyla intends making of herself one long letter; i.e. a letter exhibiting one long stroke.

·

79. animo defaecato is explained by Camerarius liquido minimeque turbido, i.e. hilari;' see Pseud. 760 nunc liquet, nunc defaecatumst cor mihi. The same meaning is expressed by animo liquido et tranquillo es Epid. v 1, 36 and liquido es animo Pseud. 232. In one passage (Most. 158) the word defaecatus is metaphorically used of a person cleaned by a bath.

81. For nunciam (which is always trisyllabic in Plautus and Terence) we may refer to our note on Trin. 3.-quippini,. instead of quippeni, is very frequently given by the best mss. e.g. Most. 948. 1109. Pseud. 361. The final e in quippe was changed into i before an n, in the same way as we have tutin =tutene. The right punctuation of this passage is first seen in Pareus' edition, and is here

6

of much importance for the construction of the sentence. The sense is why should I not? Shall I really take care of all within? Perhaps you are afraid, somebody might run away with our house?'

83. quaesti: for this genitive see Key, L. G. § 141 and a valuable paper by Ritschl in the Rhein. Mus. vIII p. 494 [now Opusc. II]. Fleckeisen, Krit. Miscellen p. 42 ss. The following is an extract from Ritschl's prooemium de titulo Aletrinatium (1853) p. VIII 'longe longeque latius per sextum septimumque saeculum altera terminatio (i) patuit. qua et Plautus usus est constanter in quaesti tumulti victi senati sumpti gemiti, et Ennius strepiti tumulti declinans, Pacuvius flucti aesti parti soniti, Caecilius quaesti sumpti soniti, Terentius quaesti tumulti fructi ornati adventi, Turpilius quaesti tumulti fructi sumpti piscati parti, Titinius quaesti, Attius flucti tumulti exerciti aspecti lucti salti, Lucilius sumpti, Afranius tumulti, Pomponius quaesti tumulti piscati, bis Lucretius geli, Calpurnius Piso senati, Cato fructi, Sisenna senati soniti, Sallustius tumulti soniti.'

20

have the phrase 'einem das lebenslicht ausblasen.'

95. As regards the accentuation pistillúm I may here repeat Ritschl's expression on árgentúm (Men. 930): 'accentus non insolentia at insuavitas,' Men. praef. XIII. See also my note on Trin. 410.

96 s. utendum rogare 'to borrow;' utendum dare 'to lend.' See v. 309 and Ov. ars am. I 433 multa rogant utenda dari, data reddere nolunt.-utendum petere occurs Aul. 397.

100. On Bona Fortuna see Preller Röm. Myth. p. 559. It appears from a passage of Diomedes, that the words Bona Fortuna te quaesivit were commonly used in the sense of nemo te quaesivit. In a fragment of Afranius first pointed out by L. Müller (Rhein. Mus. xx 374) we have an instance of this expression; it runs as follows: Adulescens. num quis me quaesiit? Servos. Bona Fortuna.' There is, however, no reason to suppose that Euclio alludes to this, as is the opinion of some commentators; it is,

25

perhaps, more natural to understand the words simply such as they are 'Let nobody enter my house, not even Good Luck itself.'

102. We need not suppose that a temple of Bona Fortuna was close to Euclio's house. There is a temple of Fides in the vicinity, into which Euclio afterwards carries his treasure (v. 575), and as there is also Megadorus' house on the stage, we can hardly accommodate another temple. There occur, besides, no other allusions to such a temple of Fortuna, which would doubtless be the case, had it been a necessary part of the scenery. The adverb quaquam is commonly used in nequaquam and in haud quaquam (Sall. Catil. 3). numquam quaquam is a very strong negation' never by any means.' Comp. numquam quicquam Amph. 11 2, 40. numquam quisquam Ter. Eun. IV 4, 11. See moreover Ter. Andr. 1 2, 3. Ad. 1 2, 18. IV 1, 12. v 4, 1.

104. ambobus pessulis supero et infero.' See Guhl u.

Koner, Leben der Griechen u. Römer 1, 146. 2, 206 s.

angas te animi

105. For animi we may compare such expressions as discrucior animi Ter. Ad. Iv 4, 1 (=640 Fl.) Antipho me excruciat animi Phorm. i 4, 10 (187). excrucias animi Plaut. Mil. gl. 1068 and 1280. Epid. 1 1, 6. in spe pendebit animi Ter. Haut. tim. Iv 4, 5 (=727), where the genitive should not be joined with spe, see Plaut. Merc. 1 2, 18 (=127 R.) animi pendeo and my note on the passage. Cicero uses the same expression Tusc. disp. 1 40, 96 pendemus animi, excruciamur, angimur: but there animi is due to an emendation by Ursinus, the mss. giving animis. In another passage, Tusc. Iv 16, 35 the reading of the mss. is as follows is qui adpropinquans aliquod malum metuit, exanimatusque pendet animi. We have to range under the same head such instances as falsus animi est Ter. Eun. II 2, 43, where the reading animi is expressly mentioned by Donatus, though the mss. give animo: comp. me animi fallit Lucr. 1 922. In the same way we have vagus animi Cat. 63, 4, and dubius animi Verg. Georg. III 289. See also Dræger I p. 443 sq., and my note on Trin. 454 satin tu's sanus mentis aut animi tui which passage seems to show that animi is in these constructions a real genitive (used of relation),

30

and not a locative, as has been asserted by some scholars. Comp. also Epid. 1 2, 35 desipiebam mentis and ibid. 11 2, 55 sermonis fallebar.

106. sed is necessary on account of nam in the following line. Euclio says that, although he does not like to go out, he has nevertheless his reason for doing so. This reason is given by nam.

107. Vtrum legitimos habent omnes tribus divisores suos, quos Plautus magistros curiarum in Aulularia vocat? is the question raised by Asconius on Cic. Verr. 1 8, 23, although there is no serious foundation for it, the divisores being no legally authorised persons, but distributors of bribery money. See Long's note and Cic. pro Plancio 19, 48. We may however remark that the expression magister curiae is a ἅπαξ λεγόμενον, and was doubtless meant as a translation of the τριττυάρχης of the Greek original (see de Aul. p. 15). The whole passage treats of Athenian life: distributions of money among the citizens were very frequent at Athens, but almost unknown at Rome before the time of the emperors. -Observe the fulsomeness of expression in nobis nostrae, instead of which O. Seyffert has ingeniously conjectured Nestor

nostrae.

108. dividere instead of se divisurum esse, in accordance with the loose construction so