Sc. 2. The honest old man comes to pay his vows to A sycophant comes to complain of his Sc. 4. A wanton old woman enters, love: she appears, returning from a

the god. Sc. 3. sudden poverty. who has lost her drunken frolick. Chremylus's house.

Here all, but the chorus, enter

Act 5. Sc. 1. Mercury comes begging to the gate; Cario at last takes him into his service. Sc. 2. The priest of Jupiter comes for charity. Sc. 3. The procession conducts Plutus to the Acropolis.

NOTES ON THE PLUTUS.

v. 179. Epâ de Aaïs, &c. It is probable enough, as Athenæus shews from an oration of Lysias, L. 13. p. 586, that this should be read Naïs: but the Scholiast attempts to shew that the time would not permit it to be Aaïs, as she was only seven years of age, when Chabrias was Archon; and consequently under Diocles, Ol. 92. 4, she could be but thirteen or fourteen. This I take to be the meaning of the Scholiast, though the words, as they are now read, seem to say, that from Chabrias to Diocles was a space of fourteen years, whereas it was but six in reality; and the Scholiast adds, that at this age she could not be much in vogue. If the author of this note knew, that the verse was in the Plutus, when it was first acted, he is in the right, and confirms the emendation of Athenæus; but if (see v. 303) it were only in the second Plutus, Lais was then thirty-three years old, and might be still in admiration. The Scholiast says, Epimandra, Timandra, or Damasandra, the mother of the younger Lais, as Athenæus calls her, L. 13, p. 574, supposing her to have this daughter at fourteen years of age, must be twenty-one, when Hyccara was taken by Nicias, and consequently was thirty-two, at the time of Alcibiades's death, whose mistress she was, as Plutarch and Athenæus relate. I

should understand the Scholiasts here of the mother, not of the daughter, though they are confused and

erroneous.

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.

268.

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 Zupẞoλov and, upon his carrying it to the IIpuravis in waiting, he received his daily pay, Μισθος δικαστικός. 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 τῇ βαλανω) and at his entrance he received from the presiding magistrate a 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 Εκκλησιαστ TIKOS the words are to be understood of the latter.

385. The picture of the Heraclidae by Pamphilus the painter, the master of Apelles.

408. The publick salary to physicians was no longer in use.

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 apeial, 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 Lebadea.

701. Iaso and Panacea, the attendants and daughters of Esculapius by Lampetia.

725. Еμоσia. 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. PoρTos, 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 Ovoria. 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 Euroopa, or extraordinary taxation.

984. A man's pallium (iuatiov) 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.