(2) Hesychius: λίμναι· ἐν Ἀθήναις [ἇς] τόπος ἀνειμένος Διονύσῳ, ὅπου τὰ λαία ἤγετο. Editors generally, following Musurus, emend to Λήναια, but this is not proof. The true reading may be Λιμναῖα. (3) The one passage which can be treated seriously is a Schol. on Aristoph. Ach. 961, explaining the origin of the Choes: εἰς τὴν ἑορτὴν τῶν Χοῶν· ἐπετελεῖτο δὲ Πυανεψιῶνος ὀγδόῃ· οἱ δὲ Ἀνθεστηριῶνος ⟨δω⟩δεκάτῃ. φησὶ δὲ Ἀπολλόδωρος Ἀνθεστήρια καλεῖσθαι κοινῶς τὴν ὅλην ἑορτὴν Διονύσῳ ἀγομένην, κατὰ μέρος δὲ Πιθοιγίαν Χόας Χύτραν. καὶ αὖθις. ὅτι Ὀρέστης μετὰ τὸν φόνον εἰς Ἀθήνας ἀφικόμενος (ἦν δὲ ἑορτὴ Διονύσου Ληναίου), ὡς μὴ γένοιτο ὁμόσπονδος ἀπεκτονὼς τὴν μητέρα ἐμηχανήσατο τοιόνδε τι Πανδίων ... καὶ ἀπ’ ἐκείνου Ἀθηναίοις ἑορτὴ ἐνομίσθη οἱ Χόες. This passage as it stands undoubtedly represents the Choes as instituted to form part of a festival of Dionysus Lenaeus. But our suspicions are aroused when we find that the other versions of the same story make no allusion to Dionysus Lenaeus. The corresponding expression in Schol. ad Aristoph. Eq. 95 (which Rutherford transfers to Ach. 961) is κατέλαβεν δὲ αὐτὸν (sc. τὸν Πανδίονα) εὐωχίαν τινα δημοτελῆ ποιοῦντα. (Other versions are Athen. x. p. 437 b; Plut. Quaest Symp. p. 613 b and p. 643 a; Schol. Tzetzae ad Lycophr. 1374; Suidas s.v. Χόες.) It is at least probable, therefore, that the parenthesis ἦν δὲ ἑορτὴ Διονύσου Ληναίου is an erroneous gloss by the compiler of the first-quoted scholium, whose state of mind in regard to the facts concerning the festivals mentioned is sufficiently indicated by the early part of the scholium. Rutherford has made plain the unreliability of the scholiasts on Aristophanes, and this single passage is of no value when compared with the weight of evidence against the identification of the two festivals. Nilsson (l.c., p. 57) may be right in his suggestion that Ληναίου is an error for Λιμναίου. ΛΗΝΑΙΟΥ and ΛΙΜΝΑΙΟΥ are very much alike, and the latter, being less familiar, might easily be changed into the former. Athen. xi. 465 a (quoted above), quoting Phanodemus, mentions Λιμναῖος as a name of Dionysus, especially connected with the Anthesteria. But in fact the emendation, though highly probable, is needless so far as the case against identifying the festivals is concerned. I do not notice some other passages cited by Gilbert in support of the identification, because so far as I can discover no one does or would now so use them: in any case Nilsson’s reply is sufficient.