Nor need we depend on the dangerous argument from silence. The whole of Roman traditional sentiment was against such an arrangement. Seneca, and the influential Quintilian, definitely excluded it from their scheme of studies. The most that Quintilian will concede is a master of deportment, who will teach the art of gesticulation (_chironomia_, _lex gestus_), which is important for the orator, and who will train in the pupil a decorous grace of body. He will even go so far as to pass the war-dance of the old Romans, with the qualification ‘nec ultra pueriles annos retinebitur nec in his ipsis diu.’ But he clearly means to exclude the gymnastic training as practised by the Greeks.[616] It may be that the misconception of Denk partly lies in an unconscious confusion of the word ‘gymnasium’. Early writers like Plautus use it in the Greek sense of a school for gymnastic exercises, but where we find it in later authors like Cicero and Juvenal, the meaning is ‘public school or college’; and so it is that Sidonius uses it.[617] However that may be, it seems clear that on the whole Cramer is right, when he says that in the West gymnastics were never looked on as a part of public education.[618] In so far as they appeared at all in the Roman world, they were due to original Greek influences, which, however, sometimes lasted surprisingly long. We read, for example, that Augustus was a constant spectator of the young men at their exercises, a considerable number of them (according to ancient custom) still being found at Capreae[619]—which was under the Greek influence of Naples. The inscriptions (as we have seen) point to the existence of a _gymnasiarchia_ which superintended officially the physical exercises of the youths and children at Massilia,[620] though how late it persisted we cannot say. It is probable that even in the Greek city of the South the practice was discontinued in the fourth and fifth centuries, for Massilia’s glory was a thing of the past and her specifically Greek character had all but disappeared. (c) _Organization._ The Maeniana at Autun attracted so much attention that contemporary writers have left us a fairly complete picture of its organization and its structure, which may be taken as typical of the imperial schools in the larger cities of Gaul. Autun, as we gather from the _Panegyrici Latini_, was full of big buildings—temples of Janus, Pluto, Jove, Apollo, Hercules, Venus, Proserpine, and Minerva—and possessed an amphitheatre, a ‘naumachia’ or artificial lake for mock naval battles, fountains, and aqueducts. To these, by the generosity of Constantius Chlorus, there had been added at the end of the third century the Maeniana, standing several stories high, in the most important part of the town between the Capitol on the one hand and the temples of Apollo and Herakles Musagetes on the other.[621]