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.