Again, in C. I. A. ii. 834 b (pp. 516 ff.) we have the accounts of certain officials called ἐπιστάται Ἐλευσινόθεν καὶ ταμίαι τοῖν θεοῖν in the year B.C. 329-8. Col. II, containing the accounts ἐπὶ τῆς Πανδιονίδος ἕκτης πρυτανείας, includes in l. 46 ἐπιστάταις Ἐπιλήναια εἰς Διονύσια θῦσαι ΔΔ∸, and in l. 68 εἰς Χόας δημοσίοις ἱερεῖον ΔΔ𐅂𐅂𐅂. This proves that the Epilenaea (the same form occurs in Ath. Pol. ch. lvii, though it is altered by editors, and probably also in C. I. A. ii. 741) was a distinct festival from the Anthesteria, of which the Choes formed a part. (This was shown by Körte, Rhein. Mus. lii. pp. 168 ff., and Wachsmuth, Abh. der Sächs. Ges. der Wiss. xviii. pp. 40 ff.) A later inscription, C. I. A. iii. 1160, date c. B.C. 193-2, separates equally clearly the Lenaea from the Χύτροι (vide Nilsson, l.c., pp. 42-4): and Nilsson gives other passages quite as conclusive (l.c., p. 143), of which one is worth quoting, a gloss found in Photius, Suidas, &c., s.v. τὰ ἐκ τῶν ἁμαξῶν σκώμματα· ἐπὶ τῶν ἀπαρακαλύπτως σκωπτόντων. Ἀθήνησι γὰρ ἐν τῇ τῶν Χοῶν ἑορτῇ οἱ κωμάζοντες ἐπὶ τῶν ἁμαξῶν τοὺς ἀπαντῶντας ἔσκωπτόν τε καὶ ἐλοιδόρουν. τὸ δ’ αὐτὸ καὶ τοῖς Ληναίοις ὕστερον ἐποίουν. It follows, therefore, that the Anthesteria, the ἀρχαιότερα Διονύσια of Thucydides, cannot be identified with the Lenaea, and that whatever may be proved from Thucydides as to the site of the temple ἐν Λίμναις, in which the former were partly celebrated, nothing follows in reference to the Lenaeum. (B) Aristoph. Ran. 211 sqq.: λιμναῖα κρηνῶν τέκνα, ξύναυλον ὕμνων βοὰν φθεγξώμεθ’, εὔγηρυν ἐμὰν ἀοιδάν, κοὰξ κοάξ, ἣν ἀμφὶ Νυσήιον Διὸς Διόνυσον ἐν Λίμναισιν ἰαχήσαμεν, ἡνίχ’ ὁ κραιπαλόκωμος τοῖς ἱεροῖσι Χύτροισι χωρεῖ κατ’ ἐμὸν τέμενος λαῶν ὄχλος. The fact that the play was produced at the Lenaea (B.C. 405) cannot possibly be used to prove that the Lenaea and the Chutroi, at which the ‘Frogs’ profess to have raised their hymn to Dionysus (in the _past_, it is to be noticed), were the same festival.