A saying of Musonius, the Greek philosopher, which is of practical value and worth hearing and bearing in mind; and a remark of equal value made by Marcus Cato many years before to the knights at Numantia.

WHEN I was still young and a schoolboy, I heard that this Greek sentiment which I have subjoined was uttered by the philosopher Musonius, and since it is a true and brilliant saying, expressed briefly and roundly, I very willingly committed it to memory: ¹ "If you accomplish anything noble with toil, the toil passes, but the noble deed endures. If you do anything shameful with pleasure, the pleasure passes, but the shame endures."

Later, I read that same sentiment in the speech of Marcus Cato which he delivered At Numantia to the Knights. Although it is expressed somewhat loosely and diffusely compared with the Greek which I have given, yet, since it is prior in time and more ancient, it ought to seem worthy of greater respect. The words in the speech are as follows: ²

The nature of the rule of the logicians in disputation and declamation, and the defect of that rule.

THEY say that it is a rule of the dialectic art, that if there is inquiry and discussion of any subject, and you are called upon to answer a question which is asked, you should answer the question by a simple or And those who do not observe that rule, but answer more than they were asked, or differently, are thought to be both uneducated and unobservant of the customs and laws of debate. As a matter of fact this dictum undoubtedly ought to be followed in very many debates. For a discussion will become endless and hopelessly involved, unless it is confined to simple questions and answers. But there seem to be some discussions in which, if you answer what you are asked briefly and directly, you are caught in a trap. For if anyone should put a question in these words: whichever way you answer according to this rule of debate, whether you say or you will be caught in a dilemma, equally if you should say that you are an adulterer, or should deny it; for one who has not given up a thing has not of necessity ever done it. That then is a deceptive kind of catch-question, and can by no means lead to the inference and conclusion that he commits adultery who says that he has not given up doing it. But what will the defenders of that rule do in that dilemma, in which they must necessarily be caught, if they give a simple answer to the question? For if I should ask any one of them: whichever way he replies briefly, he will be caught. For if he says that he does not have what he has not lost, the conclusion will be drawn that he has no eyes, since he has not lost them; but if he says that he has it, it will be concluded that he has horns, because he has not lost them. Therefore it will be more cautious and more correct to reply as follows: But an answer of that kind is not made in accordance with the rule which we have mentioned; for more is answered than was asked. Therefore this proviso also is commonly added to the rule, that one need not answer catchquestions.

By what means Erasistratus, the physician, said that one could do for a time without eating, if food chanced to be lacking, and endure hunger; and his own words on that subject.

I OFTEN spent whole days in Rome with Favorinus. His delightful conversation held my mind enthralled, and I attended him wherever he went, as if actually taken prisoner by his eloquence; to such a degree did he constantly delight me with his most agreeable discourse. Once when he had gone to visit a sick man, and I had entered with him, having conversed for some time in Greek about the man's illness with the physicians who chanced to be there at the time, he said: said he, He declared that Erasistratus also said that the Scythians too, when it was necessary for them to endure protracted hunger, bound a very tight bandage around their bellies. That by such compression of the belly it was believed that hunger could be prevented.

These things and many others of the kind Favorinus said most entertainingly on that occasion; but later, when I chanced to be reading the first book of Erasistratus' Distinctions, I found in that book the very passage which 1 had heard Favorinus quote. ³ The words of Erasistratus on the subject are as follows: Then a little later:

In the same book Erasistratus declares that a kind of irresistibly violent hunger, which the Greeks call bou/limos, or is much more apt to be felt on very cold days than when tile weather is calm and pleasant, and that the reasons why this disorder prevails especially at such times have not yet become clear to him. The words which he uses are these:

In what fashion and in what language the war-herald of the Roman people was accustomed to declare war upon those against whom the people had voted that war should be made; also in what words the oath relating to the prohibition and punishment of theft by the soldiers was couched; and how the soldiers that were enrolled were to appear at an appointed time and place, with some exceptional cases in which they might properly be freed from that oath.

CINCIUS writes in his third book On Military Science ⁴ that the war-herald of the Roman people, when he declared war on the enemy and hurled a spear into their territory, used the following words:

Also in the fifth book of the same Cincius On Military Science we read the following: ⁵ "When a levy was made in ancient times and soldiers were enrolled, the tribune of the soldiers compelled them to take an oath in the following words dictated by the magistrate: 'In the army of the consuls Gaius Laelius, son of Gaius, and Lucius Cornelius, son of Publius, and for ten miles around it, you will not with malice aforethought commit a theft, either alone or with others, of more than the value of a silver sesterce in any one day. And except for one spear, a spear shaft, wood, fruit, fodder, a bladder, a purse and a torch, if you find or carry off anything there which is not your own and is worth more than one silver sesterce, you will bring it to the consul Gaius Laelius, son of Gaius, or to the consul Lucius Cornelius, son of Publius, or to whomsoever either of them shall appoint, or you will make known within the next three days whatever you have found or wrongfully carried off, or you will restore it to him whom you suppose to be its rightful owner, as you wish to do what is right."

Also in the same book are these words: ⁹

Also in the sixth book we find this: ¹⁰

The meaning of vestibulum and the various derivations proposed for the word.

THERE are numerous words which we use commonly, without however clearly knowing what their proper and exact meaning is; but following an uncertain and vulgar tradition without investigating the matter, we seem to say what we mean rather than say it; an example is vestibulum or a word frequently met in conversation, yet not wholly clear to all who readily make use of it. For I have observed that some men who are by no means without learning think that the vestibule is the front part of the house, which is commonly known as the atrium. Gaius Aelius Gallus, in the second book of his work On the Meaning of Words relating to the Civil Law, says ¹¹ that the vestibule is not in the house itself, nor is it a part of the house, but is an open place before the door of the house, through which there is approach and access to the house from the street, while on the right and left the door is hemmed in by buildings extended to the street and the door itself is at a distance from the street, separated from it by this vacant space. Furthermore, it is often inquired what the derivation of this word is; but nearly everything that I have read on the subject has seemed awkward and absurd. But what I recall hearing from Sulpicius Apollinaris, a man of choice learning, is as follows: ¹⁸

What the victims are which are called bidentes, and why they were so called; and the opinions of Publius Nigidius and Julius Hyginus on that subject.

ON my return from Greece I put in at Brundisium. There a dabbler in the Latin language, who had been called from Rome by the people of Brundisium, was offering himself generally to be tested. I also went to him for the sake of amusement, for my mind was weary and languid ¹⁹ from the tossing of the sea. He was reading in a barbarous and ignorant manner from the seventh book of Vergil, in which this verse occurs: ²⁰ and he invited anyone to ask him anything whatever which one wished to learn. Then I, marvelling at the assurance of the ignorant fellow, said: said he, I replied: And he, without a moment's hesitation, but with the greatest possible assurance, said: said I, Then he, greatly disturbed and angry with me, cried: I laughed at the wit of the blockhead and left him.

Now Publius Nigidius, in the book which he wrote On Sacrificial Meats, says ²³ that not sheep alone are called bidentes, but all victims that are two years old; yet he has not explained clearly why they are called bidentes. But I find written in some Notes on the Pontifical Law ²⁴ what I had myself thought, that they were first called bidennes, that is biennes with the insertion of the letter d; then by long use in speech the word became changed and from bidennes was formed bidentes, because the latter seemed easier and less harsh to pronounce.

However, Julius Hyginus, who seems not to have been ignorant of pontifical law, in the fourth book of his work On Virgil, wrote ²⁵ that those victims were called bidentes which were of such an age that they had two prominent teeth. I quote his own words: Whether this opinion of Hyginus is true or not may be determined by observation without resort to argument. ²⁶

That Laberius formed many words freely and boldly, and that he even uses numerous words whose Latinity is often questioned.

LABERIUS, in the mimes which he wrote, coined words with the greatest possible freedom. For he said ²⁷ mendicimonium for moechimonium, adulterio or adulteritas for depudicavit for and abluvium for diluvium, or ; in the farce which he entitled The Basket ²⁸ he uses manuatus est for and in The Fuller ²⁹ he calls a thief manuarius, ³⁰ saying: Thief ( manuari), you have lost your shame, and he makes many other innovations of the same kind. He also used obsolete and obscene words, such as are spoken only by the dregs of the people, as in the Spinners' Shop: ³¹ He uses ³³ elutriare for linen, and lavandaria, or of those things which are sent to be washed. He says: ³⁴ and ³⁶ Also in the Ropemaker ³⁷ he applies the term talabarriunculi to those whom the general public call talabarriones. ³⁸ He writes in the Compitlia: ³⁹ and in The Forgetful Man, ⁴⁰ Also in the farce entitled Natalicius he uses ⁴¹ cippus for a small column, obba for a cup, camella for a bowl, ⁴² pittacim for a flap ⁴³ and capitium for a breast band; the last-named passage reads:

Further, in his Anna Peranna he uses ⁴⁴ gubernius for pilot, and plans ⁴⁵ for sycophant, and nanus for dwarf; but Marcus Cicero also wrote planus for sycophant in the speech which he delivered In Defence of Cluentius. ⁴⁶ Moreover Laberius in the farce entitled The Saturnalia ⁴⁷ calls a sausage bolulus and says homo levanna instead of levis or In the Necyomantia too he uses the very vulgar expression cocio for what our forefathers called arillator or His words are these: ⁴⁸

However, in the farce which he called Alexandrea, he used ⁵⁰ the same Greek word which is in common use, but correctly and in good Latin form; for he put emplastrum in the neuter, not in the feminine gender, as those half-educated innovators of ours do. I quote the words of that farce:

The meaning of what the logicians call and what it is called by our countrymen; and some other things which belong to the elements of the dialectic art.

WHEN I wished to be introduced to the science of logic and instructed in it, it was necessary to take up and learn what the dialecticians call ei)sagwgai/ or ⁵¹ Then because at first I had to learn about axioms, which Marcus Varro calls, ⁵² now proposita, or and now proloquia, or I sought diligently for the Commentary on Proloquia of Lucius Aelius, a learned man, who was the teacher of Varro; and finding it in the library of Peace, ⁵³ I read it. But I found in it nothing that was written to instruct or to make the matter clear, but Aelius ⁵⁴ seems to have made that book rather as suggestions for his own use than for the purpose of teaching others.

I therefore of necessity returned to my Greek books. From these I obtained this definition of an axiom: lekto\n au)totele\s a)po/fanton o(/son a)f' au(tw=|. ⁵⁵ This I forbore to turn into Latin, since it would have been necessary to use new and as yet uncoined words, such as, from their strangeness, the ear could hardly endure. But Marcus Varro in the twenty-fourth book of his Latin Language, dedicated to Cicero, thus defines the word very briefly: ⁵⁶

But his definition will be clearer if I give an example. An axiom, then, or a preliminary proposition, if you prefer, is of this kind: ; ; ; ; and in general any saying which is a full and perfect thought, so expressed in words that it is necessarily either true or false, is called by the logicians an by Marcus Varro, as I have said, a but by Marcus Cicero ⁵⁷ a pronuntiatum, or a word however which he declared that he used

But what the Greeks call sunhmme/non a)ci/wma, or ⁵⁸ some of our countrymen ⁵⁹ call adiunctum, others conexum. ⁶⁰ The following are examples of this: ; Also what they call sumpeplegme/non, or we call coniunctum or copulatum; for example: But in the whole of a proposition of this kind, if one member is false, even if the rest are true, the whole is said to be false. For if to all those true statements which I have made about that Scipio I add which is false, all those other statements which are made in conjunction will not be true, because of this one false statement which is made with them.

There is also another form, which the Greeks call diezeugme/non a)ci/wma, or and we call disiunctum. For example: ⁶¹ Now all statements which are contrasted ought to be opposed to each other, and their opposites, which the Greeks call a)ntikei/mena, ought also to be opposed. Of all statements which are contrasted, one ought to be true and the rest false. But if none at all of them is true, or if all, or more than one, are true, or if the contrasted things are not at odds, or if those which are opposed to each other are not contrary, then that is a false contrast and is called paradiezeugme/non. For instance, this case, in which the things which are opposed are not contraries: These acts are indeed contrasted, but when opposed they are not contrary; for and and are not contrary to one another, since those things are called which cannot be true at the same time. But you may at once and at the same time neither walk, stand, nor run.

But for the present it will be enough to have given this little taste of logic, and I need only add by way of advice, that the study and knowledge of this science in its rudiments does indeed, as a rule, seem forbidding and contemptible, as well as disagreeable and useless. But when you have made some progress, then finally its advantages will become clear to you, and a kind of insatiable desire for acquiring it will arise; so much so, that if you do not set bounds to it, there will be great danger lest, as many others have done, you should reach a second childhood amid those mazes and meanders of logic, as if among the rocks of the Sirens.

The meaning of the expression susque deque, which occurs frequently in the books of early writers.

SUSQUE dequefero, susque deque sum, or susque deque habeo ⁶² —for all these forms occur, meaning —is an expression used in the everyday language of cultivated men. It occurs frequently in poems too and in the letters of the early writers; but you will more readily find persons who flaunt the phrase than who understand it. So true is it that many of us hasten to use out-of-the-way words that we have stumbled upon, but not to learn their meaning. Now susque deque ferre means to be indifferent and not to lay much stress upon anything that happens; sometimes it means to neglect and despise, having about the force of the Greek word a)diaforei=n. Laberius says in his Compitalia: ⁶³ Marcus Varro in his Sisenna, or On History says: ⁶⁵ So Lucilius in his third book writes: ⁶⁶

The meaning of proletarii and capite censi; also of adsiduus in the Twelve Tables, and the origin of the word.

ONE day there was a cessation of business in the Forum at Rome, and as the holiday was being joyfully celebrated, it chanced that one of the books of the Annals of Ennius was read in an assembly of very many persons. In this book the following lines occurred: ⁶⁷ Then the question was raised there, what proletarius meant. And seeing in that company a man who was skilled in the civil law, a friend of mine, I asked him to explain the word to us; and when he rejoined that he was an expert in civil law and not in grammatical matters, I said: " You in particular ought to explain this, since, as you declare, you are skilled in civil law. For Quintus Ennius took this word from your Twelve Tables, in which, if I remember aright, we have the following: ⁶⁸ 'For a freeholder let the protector ⁶⁹ be a freeholder. For a proletariate citizen ⁷⁰ let whoso will be protector. said he, "

Just then, by some chance, we caught sight of Julius Paulus passing by, the most learned poet within my recollection. We greeted him, and when he was asked to enlighten us as to the meaning and derivation of that word, he said: "Those of the Roman commons who were humblest and of smallest means, and who reported no more than fifteen hundred asses at the census, were called proletarii, but those who were rated as having no property at all, or next to none, were termed capite censi, or 'counted by head.' And the lowest rating of the capite censi was three hundred and seventy-five asses. But since property and money were regarded as a hostage and pledge of loyalty to the State, and since there was in them a kind of guarantee and assurance of patriotism, neither the proletarii nor the capite censi were enrolled as soldiers except in some time of extraordinary disorder, because they had little or no property and money. However, the class of proletarii was somewhat more honourable in fact and in name than that of the capite censi; for in times of danger to the State, when there was a scarcity of men of military age, they were enrolled for hasty service, ⁷³ and arms were furnished them at public expense. And they were called, not capite censi, but by a more auspicious name derived from their duty and function of producing offspring, for although they could not greatly aid the State with what small property they had, yet they added to the population of their country by their power of begetting children. Gaius Marius is said to have been the first, according to some in the war with the Cimbri in a most critical period for our country, or more probably, as Sallust says, in the Jugurthine war, to have enrolled soldiers from the capite censi, since such an act was unheard of before that time. Adsidaus in the Twelve Tables ⁷⁴ is used of one who is rich and well to do, ⁷⁵ either because he contributed 'asses' (that is, money) when the exigencies of the State required it, or from his 'assiduity' in making contributions according to the amount of his property." ⁷⁶

Now the words of Sallust in the Iugurthine War about Gaius Marius and the capite censi are these: ⁷⁷

A story taken from the books of Herodotus about the destruction of the Psylli, who dwelt in the African Syrtes.

THE race of the Marsians in Italy is said to have sprung from the son of Circe. 'Therefore it was given to the Marsic men, provided their families were not stained through the admixture of foreign alliances, by an inborn hereditary power to be the subduers of poisonous serpents and to perform wonderful cures by incantations and the juices of plants.

We see certain persons called Psylli endowed with this same power. And when I had sought in ancient records for information about their name and race, I found at last in the fourth book of Herodotus ⁷⁸ this story about them: that the Psylli had once been neighbours in the land of Africa of the Nasamones, and that the South Wind at a certain season in their territories blew very long and hard; that because of that gale all the water in the regions which they inhabited dried up; that the Psylli, deprived of their water supply, were grievously incensed at the South Wind because of that injury and voted to take up arms and march against the South Wind as against an enemy, and demand restitution according to the laws of war. And when they had thus set out, the South Wind came to meet them with a great blast of air, and piling upon them mountainous heaps of sand, buried them all with their entire forces and arms. Through this act the Psylli all perished to a man, and accordingly their territories were occupied by the Nasamones.

Of those words which Cloatius Verus referred to a Greek origin, either quite fittingly or too absurdly and tastelessly.

CLOATIUS VERUS, in the books which he entitled Words taken from the Greek, says not a few things indeed which show careful and keen investigation, but also some which are foolish and trifling. he says, ⁷⁹ and he quotes a line of Homer in which that word occurs: ⁸⁰ Swift wander ( e)/rrei) from the isle, most wretched man. Cloatius also wrote that alucinari, or is derived from the Greek a)lu/ein, or and from this he thinks that the word elucus also is taken, with a change of a to e, meaning a certain sluggishness and stupidity of mind, which commonly comes to dreamy folk. He also derives fascinum, or as if it were bascanum, ⁸¹ and fascinare, as if it were bascinare, ⁸² or All these are fitting and proper enough. But in his fourth book he says: ⁸³ ; and he declared that this was stated by Hypsicrates, a grammarian whose books on Words Borrowed from the Greeks are very well known. But whether Cloatius himself or some other blockhead gave vent to this nonsense, nothing can be more silly. For faenerator, as Marcus Varro wrote in the third book of his Latin Diction, ⁸⁴ he says, Therefore he says that Marcus Cato ⁸⁶ and others of his time pronounced generator without the letter a, just as fetus itself and fecunditas were pronounced.

The meaning of municipium and how it differs from colonia; and what municipes are and the derivation and proper use of that word; and also what the deified Hadrian said in the senate about the name and rights of municipes.

MUNICIPES and municipia are words which are readily spoken and in common use, and you would never find a man who uses them who does not think that he understands perfectly what he is saying. But in fact it is something different, and the meaning is different. For how rarely is one of us found who, coming from a colony of the Roman people, does not say what is far removed from reason and from truth, namely, that he is municeps and that his fellow citizens are municipes? So general is the ignorance of what municipia are and what rights they have, and how far they differ from a as well as the belief that coloniae are better off than municipia. With regard to the errors in this opinion which is so general the deified Hadrian, in the speech which he delivered in the senate In Behalf of the Italicenses, ⁸⁷ from whom he himself came, discoursed most learnedly, showing his surprise that the Italicenses themselves and also some other ancient municipia, among whom he names the citizens of Utica, when they might enjoy their own customs and laws, desired instead to have the rights of colonies. Moreover, he asserts that the citizens of Praeneste earnestly begged and prayed the emperor Tiberius that they might be changed from a colony into the condition of a municipium, and that Tiberius granted their request by way of conferring a favour, because in their territory, and near their town itself, he had recovered from a dangerous illness.

Municipes, then, are Roman citizens from free towns, using their own laws and enjoying their own rights, merely sharing with the Roman people an honorary munus, or ⁸⁸ (from the enjoyment of which privilege they appear to derive their name), and bound by no other compulsion and no other law of the Roman people, except such as their own citizens have officially ratified. ⁸⁹ We learn besides that the people of Caere were the first municipes without the right of suffrage, and that it was allowed them to assume the honour of Roman citizenship, but yet to be free from service and burdens, in return for receiving and guarding sacred objects during the war with the Gauls. Hence by contraries those tablets were called Caerites on which the censors ordered those to be enrolled whom they deprived of their votes by way of disgrace.

But the relationship of the is a different one; for they do not come into citizenship from without, nor grow from roots of their own, but they are as it were transplanted from the State and have all the laws and institutions of the Roman people, not those of their own choice. This condition, although it is more exposed to control and less free, is nevertheless thought preferable and superior because of the greatness and majesty of the Roman people, of which those colonies seem to be miniatures, as it were, and in a way copies; ⁹⁰ and at the same time because the rights of the municipal towns become obscure and invalid, and from ignorance of their existence the townsmen are no longer able to make use of them.

That Marcus Cato said there was a difference between properare and festinare, and how inappropriately Verrius Flaccus explained the origin of the latter word.

FESTINARE and properare seem to indicate the same thing and to be used of the same thing. But Marcus Cato thinks that there is a difference, and that the difference is this—I quote his own words from the speech which he pronounced On his Own Merits: ⁹¹ Verrius Flaccus, wishing to explain the nature of this difference, says ⁹² But that seems too forced and absurd, nor can the first letter of the two words be of such weight that because of it such different words as festino and for should appear to be the same. But it seems more fitting and closer to explain festinare as equivalent to fessum esse or For one who tires himself out by hastily attacking many things at once no longer hastens, but hurries. ⁹³

The strange thing recorded of partridges by Theophrastus and of hares by Theopompus.

THEOPHRASTUS, most expert of philosophers, declares ⁹⁴ that in Paphlagonia all the partridges have two hearts; Theopompus, ⁹⁵ that in Bisaltia the hares have two livers each.

That the name Agrippa was given to those whose birth was difficult and unnatural; and of the goddesses called Prorsa and Postverta.

THOSE at whose birth the feet appeared first, instead of the head, which is considered the most difficult and dangerous form of parturition, are called Agrippae, a word formed from aegritudo, or and pedes (feet). But Varro says ⁹⁶ that the position of children in the womb is with the head lowest and the feet raised up, not according to the nature of a man, but of a tree. For he likens the branches of a tree to the feet and legs, and the stock and trunk to the head. says he,

Of the origin of the term ager Vaticanus.

WE had been told that the ager Vaticanus, or and the presiding deity of the same place, took their names from the vaticinia, or which were wont to be made in that region through the power and inspiration of that god. But in addition to that reason Marcus Varro, in his Antiquities of the Gods, states ¹⁰⁰ that there is another explanation of the name: For,

Some interesting and instructive remarks about that part of Geometry which is called ; of another part called and also of a third called

A PART of Geometry which relates to the sight is called o)ptikh/ or another part, relating to the ears, is known as kanonikh/ or which musicians make use of as the foundation of their art. These are concerned respectively with the spaces and the intervals between lines and with the theory of musical numbers.

Optics effect many surprising things, such as the appearance in one mirror of several images of the same thing; also that a mirror placed in a certain position shows no image, but when moved to another spot gives reflections; also that if you look straight into a mirror, your reflection is such that your head appears below and your feet uppermost. ¹⁰¹ This science also gives the reasons for optical illusions, such as the magnifying of objects seen in the water, and the small size of those that are remote from the eye.

Harmony, on the other hand, measures the length and pitch of sounds. The measure of the length of a tone is called r(uqmo/s, or rhythm of its pitch, me/los, or There is also another variety of Harmony which is called metrikh/, or by which the combination of long and short syllables, and those which are neither long nor short, and the verse measure according to the principles of geometry are examined with the aid of the ears. says Marcus Varro, ¹⁰² he says, ¹⁰³

A story about the lyre-player Arion, taken from the work of Herodotus.

HERODOTUS has written ¹⁰⁴ of the famous lyre-player Arion in terse and vigorous language and in simple and elegant style. says he, But Herodotus says that those Corinthians, having received Arion on board and put to sea, formed the plan of murdering him for the sake of his money. Then he, realizing that death was at hand, gave them possession of his money and other goods, but begged that they should at least spare his life. The sailors were moved by his prayers only so far as to refrain from putting him to death with their own hands, but they bade him at once, before their eyes, leap headlong into the sea. says Herodotus, Herodotus asserts that a dolphin suddenly swam up amid the waves, dove under the floating man, and lifting his back above the flood, carried him and landed him at Taenarum in the Laconian land, with his person and adornment uninjured. Then Arion went from there straight to Corinth and, just as he was when the dolphin carried him, presented himself unexpectedly to king Periander and told him exactly what had occurred. The king did not believe the story but ordered that Arion be imprisoned as an impostor. He hunted up the sailors, and in the absence of Arion craftily questioned them, asking whether they had heard anything of Arion in the places from which they had come. They replied that the man had been in the land of Italy when they left it, that he was doing well there, enjoying the devotion and the pleasures of the cities, and that both in prestige and in money he was rich and fortunate. Then, in the midst of their story, Arion suddenly appeared with his lyre, clad in the garments in which he had thrown himself into the sea; the sailors were amazed and proved guilty, and could not deny their crime. This story is told by the Lesbians and the Corinthians, and in testimony to its truth two brazen images are to be seen near Taenarum, the dolphin carrying the man, who is seated on his back.