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should understand the Scholiasts here of the mother, not of the daughter, though they are confused and
180. Timotheus was now making his appearance in the world, Conon his father being yet alive. What building of his is alluded to here, one cannot say, or whether it relate to him at all. The fact is obscure, the expression broken, and the Scholiast trifling.
253. The Scholia here explain all the marks used by the grammarians in dramas with their names.
xpvσov, &c. This is ironical, and not as the Scholia interpret it.
278. It suffices to know that such Athenians, as were appointed judges, drew lots (see v. 973, and Ecclesiaz. v. 677.) in which of the courts they were to sit, and that at their entrance the Knpuέ, or crier of each court, by order of the presiding magistrate, delivered to every one a Zvμßoλov and, upon his carrying it to the IIpuravis in waiting, he received his daily pay, Milos SikaσTIKOS. This was done, as I imagine, every morning to prevent corruption in the judges, who did not know, till then, in what court or cause they were to give sentence. The other ceremony mentioned in the Scholia was only annual, when the tribes assembled, and each drew lots by itself for a certain number who were to sit as judges that year. There is much confusion in these Scholia, collected out of very different authors. Potter does not allow this to have been the practice in the best times, at least not in the greater courts, where the judges were fixed and certain after their first election; in the lesser, he says, it might have
been. The passage, however, from Aristotle's polity of Athens is to be observed.
278. Schol. The key-stone of the entrance into each particular court was painted of a certain colour. The judge, having received his staff, went to that court which was distinguished by the same colour with his staff, and marked with the same letter which was inscribed on the head of it (όπερ εν τῆ βαλανω) and at his entrance he received from the presiding magistrate 2 Συμβολον, as above. I doubt of what the Scholia say, that there were as many courts as tribes; and that the tribes at first drew lots, in which court each should judge, and the tribules drew among themselves who should be judges, and who not.
290. Philoxenus, the dithyrambick: his Galatea parodied. The origin of that piece in the Scholia, which appears to have been a drama.
330. The Scholia, and Kuster, and Spanheim too, confound the Μισθος δικαστικος with the ΕκκλησιασTIKOS: the words are to be understood of the latter.
385. The picture of the Heraclidæ by Pamphilus the painter, the master of Apelles.
408. The publick salary to physicians was no longer
596. The suppers of Hecate were distributed monthly, every new moon, to the poor by every rich housekeeper.
601. The Phænissæ of Euripides parodied.
663. The ceremonial of sleeping in the temple of Esculapius.
690. The serpents, Opeis Tapeial, which frequented
it, as they did the temple of Minerva (Lysistr. v. 760) and those of Bacchus (see Schol. v. 690 and 733 Plut.), and of Trophonius. See Pausanias in Epidauro et
701. Iaso and Panacea, the attendants and daughters of Esculapius by Lampetia.
725. Eμoσia. The Scholia do not well explain this, but confound it with 'Yμooia, and cite a passage from Hyperides, wherein this latter word is used.
768. Karaɣvoμara, nuts, figs, almonds, dates, &c., which they strewed on the head of a new-bought slave, when they had first seated him on the hearth of the house into which he entered, and which his fellowservants picked up and eat.
796. Þоρros, impertinence, tiresome absurdity. The art in use with the comick writers to win the common people by throwing nuts and dried fruits among them.
820. TρITTUS; a sacrifice of a hog, a ram, and a hegoat. Evrens Ovσia. See Schol.
885. Rings, worn as amulets, or preservatives from fascination, bites of venomous creatures, &c. Δακτυλιοι φαρμακιται φυσικοι.
905. Merchants were exempt from the Epopa, or extraordinary taxation.
984. A man's pallium (iuariov) cost twenty drachmæ ; his shoes, cost eight.
1127. The fourth day of every month was sacred to Mercury, the first and seventh, to Apollo, the eighth to Theseus. Libations to most gods were made with pure wine; to Mercury with wine and water equally mixed.
The IoTaμo of Stratis1 were pub
lished before the Ecclesiazusæ or the Plutus of Aristo
phanes I read the last lines here cited,
Μη λαβοντες λαμπαδας,
Μηδ' αλλο μηδεν εχομενοι Φιλύλλιου·
instead of εχομενον. Philyllius is often cited by Athenæus, and hence he appears to have lived contemporary with Stratis.
1 In the Scholiast we read the name uniformly written Στρατιs, and in Athenæus Στραττις.—[MATHIAS.]