[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.