Sextus claims with a greater freedom of diction than in some apparently less original chapters, and with a wealth of special illustrations, that the dog is superior to man in acuteness of perception,[5] that he has the power of choice, and possesses an art, that of hunting,[6] and, also, is not deprived of virtue,[7] as the true nature of virtue is to show justice to all, which the dog does by guarding loyally those who are kind to him, and keeping off those who do evil.[8] The reasoning power of this animal is proved by the story taken from Chrysippus, of the dog that came to a meeting of three roads in following a scent. After seeking the scent in vain in two of the roads, he takes the third road without scenting it as a result of a quick process of thought, which proves that he shares in the famous dialectic of Chrysippus,[9] the five forms of [Greek: _anapodeiktoi logoi_,] of which the dog chooses the fifth. Either _A_ or _B_ or _C_, not _A_ or _B,_ therefore _C_. [1] _Hyp_. I. 238. [2] Compare Brochard _Op. cit._ 256. [3] _Hyp_. I. 62-63. [4] _Hyp_. I. 65. [5] _Hyp_. I. 64. [6] _Hyp_. I. 66. [7] _Hyp_. I. 67. [8] _Hyp_. I. 67. [9] _Hyp_. I. 69; _Hyp_. II. 166; Diog. VII. 1, 79. The dog and other irrational animals may also possess spoken language, as the only proof that we have to the contrary, is the fact that we cannot understand the sounds that they make.[1] We have an example in this chapter of the humor of Sextus, who after enlarging on the perfect character of the dog, remarks, "For which reason it seems to me some philosophers have honoured themselves with the name of this animal,"[2] thus making a sarcastic allusion to the Cynics, especially Antisthenes.[3] [1] _Hyp_. I. 74. [2] _Hyp_. I. 72. [3] Diog. VI. 1, 13.