Chapter XV: Introduction (2)

INFORMER. By Zeus! you're going to dine at my expense!

CHREMYLUS. You vile impostor, may you burst with an empty belly, both you and your witness.

INFORMER. You deny it? I reckon, you villians, that there is much salt fish and roast meat in this house. Hu! hu! hu! hu! hu! hu! (_He sniffs._)

CHREMYLUS. Can you smell anything, rascal?

INFORMER. Can such outrages be borne, oh, Zeus! Ye gods! how cruel it is to see me treated thus, when I am such an honest fellow and such a good citizen!

CHREMYLUS. You an honest man! you a good citizen!

INFORMER. A better one than any.

CHREMYLUS. Ah! well then, answer my questions.

INFORMER. Concerning what?

CHREMYLUS. Are you a husbandman?

INFORMER. D'ye take me for a fool?

CHREMYLUS. A merchant?

INFORMER. I assume the title, when it serves me.[793]

CHREMYLUS. Do you ply any trade?

INFORMER. No, most assuredly not!

CHREMYLUS. Then how do you live, if you do nothing?

INFORMER. I superintend public and private business.

CHREMYLUS. You! And by what right, pray?

INFORMER. Because it pleases me to do so.

CHREMYLUS. Like a thief you sneak yourself in where you have no business. You are hated by all and you claim to be an honest man?

INFORMER. What, you fool? I have not the right to dedicate myself entirely to my country's service?

CHREMYLUS. Is the country served by vile intrigue?

INFORMER. It is served by watching that the established law is observed--by allowing no one to violate it.

CHREMYLUS. That's the duty of the tribunals; they are established to that end.

INFORMER. And who is the prosecutor before the dicasts?

CHREMYLUS. Whoever wishes to be.[794]

INFORMER. Well then, 'tis I who choose to be prosecutor; and thus all public affairs fall within my province.

CHREMYLUS. I pity Athens for being in such vile clutches. But would you not prefer to live quietly and free from all care and anxiety?

INFORMER. To do nothing is to live an animal's life.

CHREMYLUS. Thus you will not change your mode of life?

INFORMER. No, though they gave me Plutus himself and the _silphium_ of Battus.[795]

CHREMYLUS (_to the Informer_). Come, quick, off with your cloak.

CARIO. Hi! friend! 'tis you they are speaking to.

CHREMYLUS. Off with your shoes.

CARIO. All this is addressed to you.

INFORMER. Very well! let one of you come near me, if he dares.

CARIO. I dare.

INFORMER. Alas! I am robbed of my clothes in full daylight.

CARIO. That's what comes of meddling with other folk's business and living at their expense.

INFORMER (_to his witness_). You see what is happening; I call you to witness.

CHREMYLUS. Look how the witness whom you brought is taking to his heels.

INFORMER. Great gods! I am all alone and they assault me.

CARIO. Shout away!

INFORMER. Oh! woe, woe is me!

CARIO. Give me that old ragged cloak, that I may dress out the informer.

JUST MAN. No, no; I have dedicated it to Plutus.

CARIO. And where would your offering be better bestowed than on the shoulders of a rascal and a thief? To Plutus fine, rich cloaks should be given.

JUST MAN. And what then shall be done with these shoes? Tell me.

CARIO. I will nail them to his brow as gifts are nailed to the trunks of the wild olive.

INFORMER. I'm off, for you are the strongest, I own. But if I find someone to join me, let him be as weak as he will, I will summon this god, who thinks himself so strong, before the Court this very day, and denounce him as manifestly guilty of overturning the democracy by his will alone and without the consent of the Senate or the popular Assembly.

JUST MAN. Now that you are rigged out from head to foot with my old clothes, hasten to the bath and stand there in the front row to warm yourself better; 'tis the place I formerly had.

CHREMYLUS. Ah! the bath-man would grip you by the testicles and fling you through the door; he would only need to see you to appraise you at your true value.... But let us go in, friend, that you may address your thanksgivings to the god.

CHORUS. [_Missing._]

AN OLD WOMAN. Dear old men, am I near the house where the new god lives, or have I missed the road?

CHORUS. You are at his door, my pretty little maid, who question us so sweetly.[796]

OLD WOMAN. Then I will summon someone in the house.

CHREMYLUS. 'Tis needless! I am here myself. But what matter brings you here?

OLD WOMAN. Ah! a cruel, unjust fate! My dear friend, this god has made life unbearable to me through ceasing to be blind.

CHREMYLUS. What does this mean? Can you be a female informer?

OLD WOMAN. Most certainly not.

CHREMYLUS. Have you not drunk up your money then?

OLD WOMAN. You are mocking me! Nay! I am being devoured with a consuming fire.

CHREMYLUS. Then tell me what is consuming you so fiercely.

OLD WOMAN. Listen! I loved a young man, who was poor, but so handsome, so well-built, so honest! He readily gave way to all I desired and acquitted himself so well! I, for my part, refused him nothing.

CHREMYLUS. And what did he generally ask of you.

OLD WOMAN. Very little; he bore himself towards me with astonishing discretion! perchance twenty drachmae for a cloak or eight for footwear; sometimes he begged me to buy tunics for his sisters or a little mantle for his mother; at times he needed four bushels of corn.

CHREMYLUS. 'Twas very little, in truth; I admire his modesty.

OLD WOMAN. And 'twas not as a reward for his complacency that he ever asked me for anything, but as a matter of pure friendship; a cloak I had given would remind him from whom he had got it.

CHREMYLUS. 'Twas a fellow who loved you madly.

OLD WOMAN. But 'tis no longer so, for the faithless wretch has sadly altered! I had sent him this cake with the sweetmeats you see here on this dish and let him know that I would visit him in the evening....

CHREMYLUS. Well?

OLD WOMAN. He sent me back my presents and added this tart to them, on condition that I never set foot in his house again. Besides, he sent me this message, "Once upon a time the Milesians were brave."[797]

CHREMYLUS. An honest lad, indeed! But what would you? When poor, he would devour anything; now he is rich, he no longer cares for lentils.

OLD WOMAN. Formerly he came to me every day.

CHREMYLUS. To see if you were being buried?

OLD WOMAN. No! he longed to hear the sound of my voice.

CHREMYLUS. And to carry off some present.

OLD WOMAN. If I was downcast, he would call me his little duck or his little dove in a most tender manner....

CHREMYLUS. And then would ask for the wherewithal to buy a pair of shoes.

OLD WOMAN. When I was at the Mysteries of Eleusis in a carriage,[798] someone looked at me; he was so jealous that he beat me the whole of that day.

CHREMYLUS. 'Twas because he liked to feed alone.

OLD WOMAN. He told me I had very beautiful hands.

CHREMYLUS. Aye, no doubt, when they handed him twenty drachmae.

OLD WOMAN. That my whole body breathed a sweet perfume.

CHREMYLUS. Yes, like enough, if you poured him out Thasian wine.

OLD WOMAN. That my glance was gentle and charming.

CHREMYLUS. 'Twas no fool. He knew how to drag drachmae from a hot-blooded old woman.

OLD WOMAN. Ah! the god has done very, very wrong, saying he would support the victims of injustice.

CHREMYLUS. Well, what must he do? Speak, and it shall be done.

OLD WOMAN. 'Tis right to compel him, whom I have loaded with benefits, to repay them in his turn; if not, he does not merit the least of the god's favours.

CHREMYLUS. And did he not do this every night?

OLD WOMAN. He swore he would never leave me, as long as I lived.

CHREMYLUS. Aye, rightly; but he thinks you are no longer alive.[799]

OLD WOMAN. Ah! friend, I am pining away with grief.

CHREMYLUS. You are rotting away, it seems to me.

OLD WOMAN. I have grown so thin, I could slip through a ring.

CHREMYLUS. Yes, if 'twere as large as the hoop of a sieve.

OLD WOMAN. But here is the youth, the cause of my complaint; he looks as though he were going to a festival.

CHREMYLUS. Yes, if his chaplet and his torch are any guides.

YOUTH. Greeting to you.

OLD WOMAN. What does he say?

YOUTH. My ancient old dear, you have grown white very quickly, by heaven!

OLD WOMAN. Oh! what an insult!

CHREMYLUS. It is a long time, then, since he saw you?

OLD WOMAN. A long time? My god! he was with me yesterday.

CHREMYLUS. It must be, then, that, unlike other people, he sees more clearly when he's drunk.

OLD WOMAN. No, but I have always known him for an insolent fellow.

YOUTH. Oh! divine Posidon! Oh, ye gods of old age! what wrinkles she has on her face!

OLD WOMAN. Oh! oh! keep your distance with that torch.

CHREMYLUS. Yes, 'twould be as well; if a single spark were to reach her, she would catch alight like an old olive branch.

YOUTH. I propose to have a game with you.

OLD WOMAN. Where, naughty boy?

YOUTH. Here. Take some nuts in your hand.

OLD WOMAN. What game is this?

YOUTH. Let's play at guessing how many teeth you have.

CHREMYLUS. Ah! I'll tell you; she's got three, or perhaps four.

YOUTH. Pay up; you've lost! she has only one single grinder.

OLD WOMAN. You wretch! you're not in your right senses. Do you insult me thus before this crowd?

YOUTH. I am washing you thoroughly; 'tis doing you a service.

CHREMYLUS. No, no! as she is there, she can still deceive; but if this white-lead is washed off, her wrinkles would come out plainly.

OLD WOMAN. You are only an old fool!

YOUTH. Ah! he is playing the gallant, he is fondling your breasts, and thinks I do not see it.

OLD WOMAN. Oh! no, by Aphrodité, no, you naughty jealous fellow.

CHREMYLUS. Oh! most certainly not, by Hecaté![800] Verily and indeed I would need to be mad! But, young man, I cannot forgive you, if you cast off this beautiful child.

YOUTH. Why, I adore her.

CHREMYLUS. But nevertheless she accuses you ...

YOUTH. Accuses me of what?

CHREMYLUS. ... of having told her insolently, "Once upon a time the Milesians were brave."

YOUTH. Oh! I shall not dispute with you about her.

CHREMYLUS. Why not?

YOUTH. Out of respect for your age; with anyone but you, I should not be so easy; come, take the girl and be happy.

CHREMYLUS. I see, I see; you don't want her any more.

OLD WOMAN. Nay! this is a thing that cannot be allowed.

YOUTH. I cannot argue with a woman, who has been making love these thirteen thousand years.

CHREMYLUS. Yet, since you liked the wine, you should now consume the lees.

YOUTH. But these lees are quite rancid and fusty.

CHREMYLUS. Pass them through a straining-cloth; they'll clarify.

YOUTH. But I want to go in with you to offer these chaplets to the god.

OLD WOMAN. And I too have something to tell him.

YOUTH. Then I don't enter.

CHREMYLUS. Come, have no fear; she won't harm you.

YOUTH. 'Tis true; I've been managing the old bark long enough.

OLD WOMAN. Go in; I'll follow after you.

CHREMYLUS. Good gods! that old hag has fastened herself to her youth like a limpet to its rock.

CHORUS. [_Missing._]

CARIO (_opening the door_). Who knocks at the door? Halloa! I see no one; 'twas then by chance it gave forth that plaintive tone.

HERMES (_to Carlo, who is about to close the door_). Cario! stop!

CARIO. Eh! friend, was it you who knocked so loudly? Tell me.

HERMES. No, I was going to knock and you forestalled me by opening. Come, call your master quick, then his wife and his children, then his slave and his dog, then thyself and his pig.

CARIO. And what's it all about?

HERMES. It's about this, rascal! Zeus wants to serve you all with the same sauce and hurl the lot of you into the Barathrum.

CARIO. Have a care for your tongue, you bearer of ill tidings! But why does he want to treat us in that scurvy fashion?

HERMES. Because you have committed the most dreadful crime. Since Plutus has recovered his sight, there is nothing for us other gods, neither incense, nor laurels, nor cakes, nor victims, nor anything in the world.

CARIO. And you will never be offered anything more; you governed us too ill.

HERMES. I care nothing at all about the other gods, but 'tis myself. I tell you I am dying of hunger.

CARIO. That's reasoning like a wise fellow.

HERMES. Formerly, from earliest dawn, I was offered all sorts of good things in the wine-shops,--wine-cakes, honey, dried figs, in short, dishes worthy of Hermes. Now, I lie the livelong day on my back, with my legs in the air, famishing.

CARIO. And quite right too, for you often had them punished who treated you so well.[801]

HERMES. Ah! the lovely cake they used to knead for me on the fourth of the month![802]

CARIO. You recall it vainly; your regrets are useless! there'll be no more cake.

HERMES. Ah! the ham I was wont to devour!

CARIO. Well then! make use of your legs and hop on one leg upon the wine-skin,[803] to while away the time.

HERMES. Oh! the grilled entrails I used to swallow down!

CARIO. Your own have got the colic, methinks.

HERMES. Oh! the delicious tipple, half wine, half water!

CARIO. Here, swallow that and be off. (_He discharges a fart._)

HERMES. Would you do a friend a service?

CARIO. Willingly, if I can.

HERMES. Give me some well-baked bread and a big hunk of the victims they are sacrificing in your house.

CARIO. That would be stealing.

HERMES. Do you forget, then, how I used to take care he knew nothing about it when you were stealing something from your master?

CARIO. Because I used to share it with you, you rogue; some cake or other always came your way.

HERMES. Which afterwards you ate up all by yourself.[804]

CARIO. But then you did not share the blows when I was caught.

HERMES. Forget past injuries, now you have taken Phylé.[805] Ah! how I should like to live with you! Take pity and receive me.

CARIO. You would leave the gods to stop here?

HERMES. One is much better off among you.

CARIO. What! you would desert! Do you think that is honest?

HERMES. "Where I live well, there is my country."[806]

CARIO. But how could we employ you here?

HERMES. Place me near the door; I am the watchman god and would shift off the robbers.

CARIO. Shift off! Ah! but we have no love for shifts.

HERMES. Entrust me with business dealings.

CARIO. But we are rich; why should we keep a haggling Hermes?

HERMES. Let me intrigue for you.[807]

CARIO. No, no, intrigues are forbidden; we believe in good faith.

HERMES. I will work for you as a guide.

CARIO. But the god sees clearly now, so we no longer want a guide.

HERMES. Well then, I will preside over the games. Ah! what can you object to in that? Nothing is fitter for Plutus than to give scenic and gymnastic games.[808]

CARIO. How useful 'tis to have so many names! Here you have found the means of earning your bread. I don't wonder the jurymen so eagerly try to get entered for many tribunals.[809]

HERMES. So then, you admit me on these terms.

CARIO. Go and wash the entrails of the victims at the well, so that you may show yourself serviceable at once.

A PRIEST OF ZEUS. Can anyone direct me where Chremylus is?

CHREMYLUS. What would you with him, friend?

PRIEST. Much ill. Since Plutus has recovered his sight, I am perishing of starvation; I, the priest of Zeus the Deliverer, have nothing to eat!

CHREMYLUS. And what is the cause of that, pray?

PRIEST. No one dreams of offering sacrifices.

CHREMYLUS. Why not?

PRIEST. Because all men are rich. Ah! when they had nothing, the merchant who escaped from shipwreck, the accused who was acquitted, all immolated victims; another would sacrifice for the success of some wish and the priest joined in at the feast; but now there is not the smallest victim, not one of the faithful in the temple, but thousands who come there to ease themselves.

CHREMYLUS. Don't you take your share of those offerings?

PRIEST. Hence I think I too am going to say good-bye to Zeus the Deliverer, and stop here myself.

CHREMYLUS. Be at ease, all will go well, if it so please the god. Zeus the Deliverer[810] is here; he came of his own accord.

PRIEST. Ha! that's good news.

CHREMYLUS. Wait a little; we are going to install Plutus presently in the place he formerly occupied behind the Temple of Athené;[811] there he will watch over our treasures for ever. But let lighted torches be brought; take these and walk in solemn procession in front of the god.

PRIEST. That's magnificent!

CHREMYLUS. Let Plutus be summoned.

OLD WOMAN. And I, what am I to do?

CHREMYLUS. Take the pots of vegetables which we are going to offer to the god in honour of his installation and carry them on your head; you just happen luckily to be wearing a beautiful embroidered robe.

OLD WOMAN. And what about the object of my coming?

CHREMYLUS. Everything shall be according to your wish. The young man will be with you this evening.

OLD WOMAN. Oh! if you promise me his visit, I will right willingly carry the pots.

CHREMYLUS. Those are strange pots indeed! Generally the scum rises to the top of the pots, but here the pots are raised to the top of the old woman.[812]

CHORUS. Let us withdraw without more tarrying, and follow the others, singing as we go.[813]

* * * * *

FINIS OF "PLUTUS"

* * * * *

Footnotes:

[736] The poet jestingly makes Chremylus attribute two utterly opposed characteristics to his servant.

[737] Literally _sycophants_ i.e. denouncers of figs. The Senate, says Plutarch, in very early times had made a law forbidding the export of figs from Attica; those who were found breaking the edict were fined to the advantage of the sycophant ([Greek: phainein], to denounce, and [Greek: sukon], fig). Since the law was abused in order to accuse the innocent, the name sycophant was given to calumniators and to the too numerous class of informers at Athens who subsisted on the money their denunciations brought them.

[738] A parody of the tragic style.

[739] Plutus, the god of riches, was included amongst the infernal deities, because riches are extracted from the earth's bosom, which is their dwelling-place. According to Hesiod, he was the son of Demeter; agriculture is in truth the most solid foundation of wealth. He was generally represented as an old blind man, halting in gait and winged, coming with slow steps but going away on a rapid flight and carrying a purse in his hand. At Athens the statue of Peace bore Plutus represented as still a child on her bosom as a symbol of the wealth that peace brings.

[740] A rich man, who affected the sordid habits of Lacedaemon, because of his greed. "More sordid than Patrocles" had become a byword at Athens. Even the public baths were too dear for Patrocles, because, in addition to the modest fee that was given to the bath-man, it was necessary to use a little oil for the customary friction after the bath.

[741] This catechizing is completely in the manner of the sophistical teaching of the times, and has its parallel in other comedies. It reminds us in many ways of the Socratic 'Elenchus' as displayed in the Platonic dialogues.

[742] Corinth was the most corrupt as well as the most commercial of Greek cities, and held a number of great courtesans, indeed some of the most celebrated, e.g. Laïs, Cyrené, Sinopé, practised their profession there; they, however, set a very high value on their favours, and hence the saying, "_Non cuivis homini contingit adire Corinthum_"--"it is not for every man to go to Corinth."

[743] This was the mild punishment inflicted upon the adulterer by Athenian custom. The laws of Solon were very indulgent to this kind of crime; they only provided that the guilty woman might be repudiated by her husband, but were completely silent concerning her accomplice.

[744] Cario means to convey that women often paid their lovers, or at all events made it their business to open up the road to fortune for them.

[745] In order to receive the _triobolus,_ the fee for attendance.

[746] The richest citizens were saddled with this expense and were called trierarchs.

[747] Athens had formed an alliance with Corinth and Thebes against Sparta in 393 B.C., a little before the production of the 'Plutus.' Corinth, not feeling itself strong enough to resist the attacks of the Spartans unaided, had demanded the help of an Athenian garrison, and hence Athens maintained some few thousand mercenaries there.

[748] A civil servant, who had been exiled for embezzling State funds.

[749] No doubt an accomplice of Pamphilus in his misdeeds; the Scholiast says he was one of his parasites.

[750] An upstart and, through the favour of the people, an admiral in the year 389 B.C., after Thrasybulus; he had enriched himself through some rather equivocal state employments and was insolent, because of his wealth, 'as a well-fed ass.'

[751] A buffoon, so the Scholiasts inform us, who was in the habit of visiting the public places of the city in order to make a little money by amusing the crowd with ridiculous stories. Others say he was a statesman of the period, who was condemned for embezzlement of public money; in his defence he may well have invented some fabulous tales to account for the disappearance of the money out of the Treasury.

[752] The precise historical reference here is obscure.

[753] Laïs, a celebrated courtesan.--Of Philonides little is known, except that he was a native of Melita and a rich and profligate character.

[754] The reference is no doubt to a pretentious construction that had been built for the rich and over-proud Timotheus, the son of Conon. He was a clever general of great integrity; when the 'Plutus' was produced, he was still very young.

[755] Chremylus rises in a regular climax from love to military glory; the slave in as direct an anti-climax comes from bread, sweetmeats, etc., down to lentils.

[756] The son of Aphareus, the King of Messenia; according to the legends, he had such piercing sight that he could see through walls, and could even discover what was going on in heaven and in the nether world. He took part in the expedition of the Argonauts.

[757] A part of the victim which Cario was bringing back from the Temple; it was customary to present the remains of a sacrifice to friends and relations.

[758] As soon as Chremylus sees himself assured of wealth he adopts less honest principles.

[759] The citizens appointed to act as dicasts, or jurymen, drew lots each year to decide in which Court they should sit. There were ten Courts, each of which was indicated by one of the first ten letters of the alphabet, and the urn contained as many tickets marked with these letters as there were dicasts. Cario means to say here that the old men of the Chorus should remember that they have soon to die themselves instead of bothering about punishing him.

[760] A word invented to imitate the sound of a lyre.

[761] The Cyclops let his flocks graze while he played the lyre; it was thus that Philoxenus had represented him in a piece to which Aristophanes is here alluding.--Cario assumes the part of the Cyclops and leaves that of the flock to the Chorus.

[762] In allusion to Ulysses' adventures in the cave of Polyphemus.

[763] Laïs.

[764] i.e. Cario, who is assuming the rôle of Circé of Corinth.

[765] This was the torture which Odysseus inflicted on Melanthius, one of the goatherds.

[766] A poet of debauched and degraded life, one of those who, like Ariphrades mentioned in 'The Knights,' "defiled his tongue with abominable sensualities," that is to say, was a _fellator_ and a _cunnilingue._

[767] It is uncertain whether Pamphilus, a tragedian, is meant here, who, like Euripides and Aeschylus, made the Heraclidae the subject of a tragedy, or the painter of that name, so celebrated in later times, who painted that subject in the Poecilé Stoa.

[768] Physicians at Athens were paid very indifferently, and hence the most skilled sought their practice in other cities.

[769] The Temple of Aesculapius stood on the way from the theatre to the citadel and near the tomb of Talos. A large number of invalids were taken there to pass a night; it was believed that the god visited them without being seen himself, because of the darkness, and arranged for their restoration to health.

[770] Like the Furies who composed the Chorus in Aeschylus' 'Eumenides.'

[771] A ravine into which criminals were hurled at Athens.

[772] During the winter the poor went into the public baths for shelter against the cold; they could even stop there all night; sometimes they burnt themselves by getting too near the furnace which heated the water.

[773] i.e. the most opposite things; the tyranny of Dionysius of Syracuse and the liberty which Thrasybulus restored to Athens.

[774] Crimes to which men are driven through poverty.

[775] The ancients placed statues of Hecaté at the cross-roads ([Greek: triodoi], places where three roads meet), because of the three names, Artemis, Phoebé and Hecaté, under which the same goddess was worshipped. On the first day of the month the rich had meals served before these statues and invited the poor to them.

[776] A verse from Euripides' lost play of 'Telephus.' The same line occurs in 'The Knights.'

[777] And not the citizens of Argos, whom agriculture and trade rendered wealthy.--Pauson was an Athenian painter, whose poverty had become a proverb. "Poorer than Pauson" was a common saying.

[778] There is here a long interval of time, during which Plutus is taken to the Temple of Aesculapius and cured of his blindness. In the first edition probably the Parabasis came in here; at all events a long choral ode must have intervened.

[779] The Athenians had erected a temple to Theseus and instituted feasts in his honour, which were still kept up in the days of Plutarch and Pausanias. Barley broth and other coarse foods were distributed among the poor.

[780] He was an orator, who was accused of theft and extortion, and who, moreover, was said not to be a genuine Athenian citizen.

[781] The serpent was sacred to Aesculapius; several of these reptiles lived in the temple of the god.

[782] Iaso (from [Greek: iasthai], to heal) and Panacea (from [Greek: pan], everything, and [Greek: akeisthai], to cure) were daughters of Aesculapius.

[783] He has to see, examine, and taste pill, potion, urine ... and worse.

[784] An apothecary's outfit.

[785] Tenos is one of the Cyclades, near Andros.

[786] A deme of Attica, where the strongest vinegar came from.

[787] The Scholiast says that this was an individual as poor as he was greedy, and on the watch for every opportunity to satisfy his voracity.--The comic poets often had nuts, figs and other petty dainties thrown to the audience. It was a fairly good way to secure the favour of a certain section of the public.

[788] The ancients used oil in large quantities, whether for rubbing themselves down after bathing or before their exercises in the palaestra, or for the different uses of domestic life. It was kept in a kind of tank, hollowed in the ground and covered with tiles or stones. The wine-sellers had similar tanks, but of larger size, for keeping their wine.

[789] This was what was styled the triple or complete sacrifice.

[790] As evidence of the sorry condition from which he had been raised.

[791] The clothes a man wore on the day that he was initiated into the Mysteries of Eleusis had, according to custom, to be dedicated to the gods, but only after they had been worn. Most people only decided to do this when they were full of holes and torn; it is because his visitor's cloak is in such a sorry condition that Chremylus takes it to be the cloak of an Initiate.

[792] This Eudemus was a kind of sorcerer, who sold magic rings, to which, among other virtues, he ascribed that of curing, or rather of securing him who wore them, from snake-bites.

[793] The merchants engaged in maritime commerce were absolved from military service; the Scholiast even declares, though it seems highly unlikely, that all merchants were exempt from imposts on their possessions. When it was a question of escaping taxes and military service the informer passed as a merchant.

[794] At Athens 'twas only the injured person who could prosecute in private disputes; everyone, however, had this right where wrongs against the State were involved; but if the prosecutor only obtained one-fifth of the votes, he was condemned to a fine of 1000 drachmae or banished the country.

[795] A proverbial saying, meaning, _the most precious thing_.--Battus, a Lacedaemonian, led out a colony from Thera, an island in the Aegean sea, and, about 630 B.C., founded the city of Cyrené in Africa. He was its first king, and after death was honoured as a god. The inhabitants of that country gathered great quantities of _silphium_ or 'laserpitium,' the sap of which plant was the basis of medicaments and sauces that commanded a high price. The coins of Cyrené bore the representation of a stalk of _silphium_.

[796] The old woman had entered dressed as a young girl. Or is it merely said ironically?

[797] A proverb, meaning, "_All things change with time._" Addressed to the old woman, it meant that she had perhaps been beautiful once, but that the days for love were over for her.--Miletus, the most powerful of the Ionic cities, had a very numerous fleet and founded more than eighty colonies; falling beneath the Persian yoke, the city never succeeded in regaining its independence.

[798] Eleusis was some distance from Athens, about seven and a half miles, and the wealthy women drove there. It was an occasion when they vied with each other in the display of luxury.

[799] You are so old.

[800] The goddess of death and old age.

[801] Wineshop-keepers were often punished for serving false measure. Hermes, who allowed them to be punished although he was the god of cheating and was worshipped as such by the wineshop-keepers, deserved to be neglected by them.

[802] The greater gods had a day in each month specially dedicated to them; thus Hermes had the fourth, Artemis the sixth, Apollo the seventh, etc.

[803] This game, which was customary during the feasts of Bacchus' consisted in hopping on one leg upon a wine-skin that was blown out and well greased with oil; the competitor who kept his footing longest on one leg, gained the prize.

[804] The cake was placed on the altar, but eaten afterwards by the priest or by him who offered the sacrifice.

[805] An allusion to the occupation of Phylé, in Attica on the Boeotian border, by Thrasybulus; this place was the meeting-place of the discontented and the exiled, and it was there that the expulsion of the thirty tyrants was planned. Once victorious, the conspirators proclaimed a general amnesty and swore to forget everything, [Greek: m_e mn_esikakein], 'to bear no grudge,' hence the proverb which Aristophanes recalls here.

[806] A verse taken from a lost tragedy by Euripides.

[807] Hermes runs through the gamut of his different attributes.

[808] As the rich citizens were accustomed to do at Athens.

[809] This trick was very often practised, its object being to secure the double fee.

[810] He is giving Plutus this title.

[811] Within the precincts of the Acropolis, and behind the Temple of Zeus Polias, there stood a building enclosed with double walls and double gates, where the public Treasury was kept. Plutus had ceased to dwell there, i.e. the Peloponnesian war and its disastrous consequences had emptied the Treasury; however, at the time of the production of the 'Plutus,' Athens had recovered her freedom and a part of her former might, and money was again flowing into her coffers.

[812] In the Greek there is a pun on the different significations of [Greek: graus],_ _an old woman,_ and the _scum_, or 'mother,' which forms on the top of boiling milk.

[813] In the 'Lysistrata' the Chorus similarly makes its exit singing.

INDEX[*]

[* Transcriber's note: The original index of this volume differs slightly in formatting from that of volume one. In order to increase consistency, I've reformatted this index according to the format in the first volume.]

A

Achilles, when mute Achradusian, coined word Adimantus, an admiral --his father Admetus, the King Adulterers, depilated Aeagrus, an actor AESCHYLUS, verse from --lost tragedy --periods imitated --ridiculed --supposed disciples --'The Persae,' --parodied --unfair criticism --"Philoctetes" --'Niobe' quoted --'Glaucus Potniensis' quoted Aesculapius, temple of --daughters of Aesimus, unknown Agathon, tragic poet --pederastic habits Aglaurus, two women Agoranomi (the) Agyrrhius, an effeminate general --an upstart Alcaeus, a parody of Alcibiades, lisp in speech --obtains a subsidy Alcmena, seduced by Zeus Alimos, the town of Alliance against Sparta --garrison at Corinth Allusion, obscene --and Smaeus --to Ulysses Alopé, seduced by Posidon Ammon, temple to Zeus Amynon, infamy of Anacreon Andromeda, the play --release of Anti-dicasts and lawsuits Antilochus, Nestor's son Antiphon, a gluttonous parasite Antisthenes, a constipated miser Antithenes, a dissolute doctor Antitheus Aphareus, son of, his piercing vision Aphrodisiac _Apodrasippides_, explained Apollo as god of healing --priestesses of --physician --altar, how misused Apothecary, outfit of Archers, mounted corps of --at Athens Archidemus Ares, a fighting-cock Arginusae, sea-battle of --slaves who fought at Argos, citizens of Ariphrades, his infamous habits Aristocrates, a general Aristophanes, why uncrowned --modifies opinion Aristyllus, debaucheries of Artemis, goddess of chase --the surname of Artemisium, battle of Asia Minor, coast towns Asses' (the) shadow --asses used for the Mysteries Athenian law Attica, invasion of Audience, favour, how gained Augé, the seduced

B

Bacchus, "Feast of Cups" --surnames of Baptism, the pagan Bar, the, language of Barathrum, a ravine Barriers, let down Bastard, when of strange women Baths, how heated --use in winter Battus, silphium of Bed of Procrustes Beginning, fable of the Bell, to awaken sentinels Birds as love-gifts Boasters, the, of Corinth Bottles painted on coffins Boxing, story of Brasidas, an Athenian general Brigand, the option of Buffoonery at Megara Bullocks' intestines, as comparison Buzzard, double meaning Byzantium