1 Cit. Once, if he do require our voices, we ought not to deny him. 2 Cit. We may, sir, if we will. 3 Cit. We have power in ourselves to do it, but it is a power that we have no power to do: 2 for, if he show us his wounds, and tell us his deeds, we are to put our tongues into those wounds, and speak for them; so, if he tell us his noble deeds, we must also tell him our noble acceptance of them. Ingratitude is monstrous: and, for the multitude to be ingrateful, were to make a monster of the multitude; of the which we being members, should bring ourselves to be monstrous members. I Cit. And to make us no better thought of, a little help will serve; for once we stood up about the corn, he himself stuck not to call us the many-headed multitude. 3 Cit. We have been called so of many; not that our heads are some brown, some black, some abram,3 some erns. 1 Once was sometimes used in a way that is rather puzzling to us modHere it seems to mean enough. Staunton thinks it equivalent, to for the nonce; but I cannot quite see that. See vol. iv. page 166, note 35. 2 Power in the first instance here means natural power, or force, and then moral power, or right. Heath explains it thus: "We have indeed a power by law to do it, if we think proper; but this power amounts to the same as no power at all, because we should offer the greatest violence to our very natures, if we should exert it." 3 It appears that abram and abraham were used as epithets of colour, and that the particular colour designated by them was what we call flaxen: how or why they came to be so used, is involved in mystery. So in Soliman and Perseda, 1599: “Where is the eldest sonne of Pryam, that abraham-colour'd Trojon? dead." And in Middleton's Blurt, Master Constable, 1602: "A goodlie, long, thicke, Abram-colour'd beard." These passages do not indeed show what colour the terms meant ; but Shakespeare elsewhere uses the phrase "abram Cupid"; and that ancient roguish imp of Venus bald, but that our wits are so diversely colour'd and truly I think, if all our wits were to issue out of one skull, they would fly east, west, north, south; and their consent of one direct way should be at once to all the points o' the com pass. 2 Cit. Think you so? Which way do you judge my wit would fly? 3 Cit. Nay, your wit will not so soon out as another man's will,-'tis strongly wedged up in a blockhead; but, if it were at liberty, 'twould, sure, southward. 2 Cit. Why that way? 3 Cit. To lose itself in a fog; where, being three parts melted away with rotten dews, the fourth would return for conscience sake, to help to get thee a wife. 2 Cit. You are never without your tricks: you may, you may. 3 Cit. Are you all resolved to give your voices? But that's no matter, the greater part carries it. I say, if he would incline to the people, there was never a worthier man. Here he comes, and in the gown of humility: mark his behaviour. We are not to stay all together, but to come by him where he stands, by ones, by twos, and by threes. He's to make his requests by particulars; wherein every one of us has a single honour, in giving him our own voices with our own tongues: therefore follow me, and I'll direct you how you shall go by him. All. Content, content. Enter CORIOLANUS and MENENIUS. [Exeunt Men. O sir, you are not right: have you not known The worthiest men have done't? Cor. What must I say? was usually conceived and represented as flaxen-haired. Some, however, identify it with auburn; perhaps rightly. See vol. xiii. page 154, note 3. I pray, sir;- Plague upon't! I cannot bring My tongue to such a pace; -look, sir; my wounds: I got them in my country's service, when Some certain of your brethren roar'd, and ran From th' noise of our own drums. Men. O me, the gods ! You must not speak of that: you must desire them To think upon you. Cor. Think upon me! hang 'em! I would they would forget me, like the virtues Which our divines lose by 'em.4 Men. You'll mar all: I'll leave you pray you, speak to 'em, I pray you, Cor. Bid them wash their faces, And keep their teeth clean. [Exit MENENIUS.]— So, here comes a brace. Re-enter two Citizens. You know the cause, sirs, of my standing here. I Cit. We do, sir; tell us what hath brought you to't. Cor. Mine own desert. 2 Cit. Your own desert! Cor. Ay, not mine own desire. 1 Cit. How! not your own desire? Cor. No, sir, 'twas never my desire yet to trouble the poor with begging. 4 Probably, "the virtuous precepts which our divines lose their time in preaching to them." —This use of the term divines has been set down as another anachronism. No doubt it is so. And so in North's Plutarch we often find that the ancient Greeks and Romans had bishops among them. The Poet simply uses the language of his time to represent what has been done at all times. 5 Wholesome here plainly means agreeable or pleasant. 1 Cit. You must think, if we give you any thing, we hope to gain by you. Cor. Well, then, I pray, your price o' the consulship? Cor. Kindly! Sir, I pray, let me ha't: I have wounds to show you, which shall be yours in private. -Your good voice, sir; what say you? 2 Cit. You shall ha't, worthy sir. Cor. A match, sir.-There's in all two worthy voices begg'd. I have your alms: adieu. I Cit. But this is something odd. 2 Cit. An 'twere to give again, but 'tis no matter. [Exeunt the two Citizens. Re-enter two other Citizens. Cor. Pray you now, if it may stand with the tune of your voices that I may be Consul, I have here the customary gown. 3 Cit. You have deserved nobly of your country, and you have not deserved nobly. Cor. Your enigma? 3 Cit. You have been a scourge to her enemies, you have been a rod to her friends; you have not, indeed, loved the common people. Cor. You should account me the more virtuous, that I have not been common in my love. I will, sir, flatter my sworn brother, the people, to earn a dearer estimation of them; 'tis a condition they account gentle : and, since the wisdom of their choice is rather to have my hat than my heart, I will practise the insinuating nod, and be off to them 7 most counterfeitly; that is, sir, I will counterfeit the be 6 Condition, as usual, for disposition or temper. 7 That is, off with my cap to them. See page 231, note 2. witchment of some popular man, and give it bountiful to the desirers. Therefore, beseech you I may be Consul. 4 Cit. We hope to find you our friend; and therefore give you our voices heartily. 3 Cit. You have received many wounds for your country. Cor. I will not seal your knowledge 8 with showing them. I will make much of your voices, and so trouble you no further. Both Cit. The gods give you joy, sir, heartily! [Exeunt. Cor. Most sweet voices ! Better it is to die, better to starve, Than crave the hire which first we do deserve. 8 "I will not strengthen or complete your knowledge." The sealing is that which finishes or ratifies a writing or contract. 9 Toge is a monosyllabic form of toga, the classical name of the civic gown which the Roman men wore in time of peace. Here, of course, it is what was called the toga candida, which was worn by those who canvassed for an office, and who were thence termed candidati. The toga was in fact made of wool; and an equivoque or double meaning was most likely intended in woolvish, referring both to the material of the gown and to the fact, that the speaker is in effect playing the part of a “wolf in sheep's clothing," wearing "the napless vesture of humility," while he is conscious of being any thing but humble within. 10 He calls the "vouches" needless, because in his opinion an election by the Senate is or ought to be enough.—“ Hob and Dick" are Roman roughs with rustic English names. — Mr. Joseph Crosby thinks appear is here used as a transitive verb, having vouches for its object, and meaning show, offer or present. It is indeed true that the Poet sometimes uses the word in that way but here I think both sense and grammar come better if we take vouches as the object of beg. |