carmine qui tragico vilem certavit ob hircum, mox etiam agrestis Satyros nudavit, etc. [70] Cf. Suidas and Photius, _s.v._ οὐδὲν πρὸς τὸν Διόνυσον and Apostolius xiii. 42. After giving the explanation of this phrase already cited on p. 12, n. 3, above, they continue: βέλτιον δὲ οὕτως, τὸ πρόσθεν εἰς τὸν Διόνυσον γράφοντες τούτοις ἠγωνίζοντο, ἅπερ καὶ Σατυρικὰ ἐλέγετο· ὕστερον δὲ μεταβάντες εἰς τὸ τραγῳδίας γράφειν, κατὰ μικρὸν εἰς μύθους καὶ ἱστορίας ἐτράπησαν, μηκέτι τοῦ Διονύσου μνημονεύοντες, ὅθεν τοῦτο καὶ ἐπεφώνησαν. καὶ Χαμαιλέων ἐν τῷ Περὶ Θέσπιδος τὰ παραπλήσια ἱστορεῖ. The word παραπλήσια leaves it doubtful for how much of this notice Chamaeleon (Aristotle’s pupil) should be held responsible. But at the most his accountability cannot extend beyond explaining the introduction of non-Dionysiac themes; the side remarks are Byzantine. [71] Cf. von Wilamowitz, _N. Jahrbücher f. kl. Altertum_, XXIX (1912), 461, and Tanner, _Transactions American Philological Association_, XLVI (1915), 173 ff. [72] Fig. 9 is taken from the _Journal of Hellenic Studies_, XI (1890), Pl. XI, and is reproduced by permission of the Council of the Hellenic Society. [73] Reisch, _op. cit._, pp. 456 f., considers the goat-men Pans, or choreutae in some such comedy as Eupolis’ Αἶγες. [74] Cf. Nauck, _Tragicorum Graecorum Fragmenta_, p. 69, fr. 207: τράγος γένειον ἆρα πενθήσεις σύ γε. The use of the nominative τράγος instead of a vocative is harsh, and Shorey, _Classical Philology_, IV (1909), 433 ff., interprets the line as an abbreviated comparison with ὡς omitted: “<If you kiss that fire>, you’ll be the goat (in the proverb) who mourned his beard.” Of course, this play must have been written considerably before 456 B.C., the year of Aeschylus’ decease. [75] Cf. _Oxyrhynchus Papyri_, IX (1912), 59: νέος γὰρ ὢν ἀνὴρ πώγωνι θάλλων ὡς τράγος κνήκῳ χλιδᾷς. [76] Cf. Euripides’ _Cyclops_, vss. 79 f.: δοῦλος ἀλαίνων σὺν τᾷδε τράγου χλαίνᾳ μελέᾳ. Reisch thinks the goatskin characterized the chorus as shepherds; cf. _op. cit._, p. 458, note; Ridgeway considers it “the meanest form of apparel that could be worn by a slave”; cf. _Origin of Tragedy_, p. 87. [77] Fig. 10 is taken from Höber, _Griechische Vasen_, Fig. 57 (1909). [78] Cf. Reinach, _Repertoire des Vases Peints_, I, 193, or Baumeister, _Denkmäler_, Supplementtafel, Fig. 7. [79] Cf. _op. cit._, p. 459. The possibility of direct borrowing had already been denied by Wernicke, _op. cit._, pp. 302-6. Wernicke’s objections are not altogether convincing.