Perde 5
[Textpart 1]
Hyth alonim Hyth alonim: These eighteen lines (or, at least, the first ten) are in Punic, the native language of Hanno. The following is the meaning of them, as given by Plautus in the next eleven lines: I worship the Gods and Goddesses who preside over this city, that I may have come hither with good omen as to this business of mine, on which I have come; and, ye Gods, lend me your aid, that you may permit me to find my daughters and the son of my cousin; those who were stolen away from me, and his son from my cousin. But here lived formerly my guest Antidamas. They say that he has done that which he was doomed to do. They say that his son Agorastocles lives here. To him am I carrying with me this token of hospitality. He has been pointed as living in this neighbourhood. I’ll make enquiry of these who are coming hither out of doors. The learned Bochart, in his Phaleg, considers that the first ten lines are Punic, and that the other eight are, possibly, Lybic, of which the sense had been previously given in Punic; and, in fact, he quite despaired of translating them. His translation of the first ten very nearly agrees with that given by Plautus himself. Samuel Petit, in his Miscellanea, considers the whole to be Hebrew, and translates his version (which consists of sixteen lines) as follows: 1. Give ear and attend, O Gods and Goddesses, under whose protection are the men of this city. 2. Receive as acceptable my prayers and my integrity. Two daughters did I beget, my strength. 3. Urged on by fate, I caused them on each feast-day of the Gods to go to the gardens. 4. With much rejoicing, and on the day of song, there was a void. 5. The girls, being stolen, forsook me. Whither shall I go, pacing all chambers? 6. Where is he who bore them away? that I may remove the helplessness of my sorrow which he produces for me like fruit, in being the father of, and rearing, children. 7. They have said that here, assuredly, Agorastocles lives. 8. I have a token of hospitality, the likeness of Saturn (I’m carrying it), 9. Between us. May there be some end for my journey, that rest at last may be afforded to my integrity. 10. So that alone and wretched and afflicted I may not wander to and fro but rather that I may meet with my children, and pay my vows and oblations 11. To the Gods and Goddesses whom I’ve invoked as my advisers and assistants, 12. To purify my house from the griefs with which I was affected when I praised them. But they heard not my words, and I am most afflicted and am despondent in mind. 13. O my hope, come hither, and whatever troubles await me, cause me to endure them. Take courage from the truth of oracles, and of the responses of the God τᾶ from divinations, and forewarnings, and prodigies. 14. Be thou speedily fulfilled; arouse thyself and pray. Would that they could hear: grief would depart from a devout parent, and I should recognize Aristocles, my brother’s son. 15. Attentively hear this lamentation, O God, my power, make haste to the truth of thy promise of my exaltation, O God, and my evil odours shall cease. 16. Lo! from henceforth will I to the best of my means show honor, sacrificing spelt to all the Gods, and singing praises!!! vualonuth sicorathi si ma com sith, Chi mach chumyth mumys tyal mictibariim ischi, Lipho canet luth bynuthi ad aedin bynuthii. Birnarob syllo homalonin uby misyrthoho Bythym mothym noctothii velech Antidasmachon.
930
HANNO
Yssidele berim thyfel yth chylys chon, tern, lyphul Uth bynim ysdibut thinno cuth ru Agorastocles Ythe manet ihy chyrsae lycoch sith naso Byuni id chil luhili gerbylim lasibit thym Bodyalyth herayn nyn nuys lym moncoth lusim.
935
[Exalonim volanus succuratim mistim Atticum esse Concubitum a bello cutim beant lalacant chona Enus es huiec silec panesse Athidamascon Alem induberte felono buthume Celtum comucro lueni, at enim avoso uber Bent hyach Aristoclem et se te aneche nasoctelia Elicos alemus [in] duberter mi comps vespiti Aodeanee lictor bodes jussum limnicolus.]
940
[Textpart 2]
Do you say, Milphio, that Syncerastus told you that both of these women were freeborn, and stolen away from Carthage?
MILPHIO
I do say so; and if you were willing to act wisely, you’d at once assert their liberty by an action on their freedom.
For it’s a disgrace to you for you to allow your own country-people to be slaves before your eyes, who were free women at home.
965
HANNO
O ye immortal Gods, I do entreat your aid! What speech is this that my ears devour! Surely the words of these persons are made of chalk;
how have they cleansed away all the dark spots of woe from me!
970
AGORASTOCLES
If you’ve got witnesses of this matter, I’ll do as you bid me.
MILPHIO
Why speak you to me about witnesses? Why don’t you stoutly insist upon it? Some way or other, Fortune will be your assistant.
AGORASTOCLES
It’s much more easy to begin a thing than to bring it about.
MILPHIO
But what bird is this What bird is this: The tunica, or garment, which Hanno is wearing, has long sleeves, or manicae, which causes Milphio to ask if he is a bird, from their resemblance to wings., pray, that’s coming hither with the tunic on? Is he from the baths From the baths: He alludes to the practice of thieves making off with the cloaks of persons while bathing at the public baths., I wonder, enveloped in his cloak?
975
I’ faith, the countenance is surely Carthaginian.
The man’s a Gugga A Gugga: Probably a nickname for an African, in ommon use it Rome.. I’ faith, he certainly has got some ancient and antiquated servants.
AGORASTOCLES
How do you know?
MILPHIO
Don’t you see the fellows following, loaded with luggage?
And, as I fancy, they’ve got no fingers on their hands.
980
MILPHIO
Why, because they go with their rings in their ears Rings in their ears: The Carthaginians, no doubt, borrowed this custom from the Syrians and Phœnicians, with whom, as also with the Jews, it was prevalent..
I’ll approach them, and address them in the Punic language: if they answer, I’ll continue to speak in the Punic tongue if not, then I’ll adapt my language to their usage.
