Note (return) — THE TEMPLE ON THE ACROPOLIS BURNT BY THE PERSIANS.

A triad of contests is given by Demosthenes 169 where he quotes the law of Evegoras with reference to the Dionysiac festivals: the one in Piræus with its comedies and tragedies, η επι Ληναίω πομπή with its tragedies and comedies, and the City Dionysia with the chorus of boys, procession, comedies and tragedies. Here are three different contests in three different places; and the Anthesteria and Lenaea are included under η επι Ληναίω πομπή. The purpose of the law was to preserve absolute security and freedom to both person and property on the days of the festivals named. Not even an overdue debt could be collected. In so sweeping a law the Anthesteria could hardly fail to be included; for at no Attic festival was there more absolute liberty and equality. In Suidas 170 we learn that the revellers at the Chytri, going about on carts, jested and made sport of the passers by, and that later they did the same at the Lenaea. Thus he gives another proof of the connection between the two festivals, and shows that ο επι Ληναίω αγων became a part of the older Anthesteria after the invention of comedy, and that even then the old custom was kept up. In Athenæus we find 171 the Samian Lynceus sojourning in Athens and commiserated as passing his time listening to the lectures of Theophrastus and seeing the Lenaea and Chytri, in contrast to the lavish Macedonian feasts of his correspondent. The latter in the same connection says 172 that certain men, probably players, who had filled a part in Athens at the Chytri, came in to amuse the guests. The marriage which he is attending then took place after the Chytri. It is not likely, therefore, that in "the Lenaea and Chytri" he is referring to two festivals separated by a month of time. He speaks, rather, of two acts of the same celebration.