Melanippides, Cinesias, Phrynis, and Timotheus the Milesian were prevented from being carried into effect. Thus Ecprepes the ephor, on observing that the cithara of Phrynis had two strings more than the allowed number, immediately cut them out; and the(1511) same thing is said to have happened to Timotheus at the Carnean festival.(1512) The account is, however, contradicted by an improbable story, that the accused minstrel justified himself by referring to a statue of Apollo at Sparta, which had a lyre containing the same number of strings.(1513) At least Pausanias(1514) saw in the hall of music at Sparta(1515) (σκιὰς), the eleven-stringed cithara which was taken from Timotheus, and there hung up. It is well known that a Spartan decree is supposed to exist,(1516) on this real or fabulous transaction respecting the eleven-stringed cithara of Timotheus. It recites, that “whereas Timotheus of Miletus, despising the harmony of the seven-stringed cithara, poisoned the ears of the young men by increasing the number of strings, and introducing a new and effeminate species of melody; and that having been invited to perform at the festival of the Eleusian Ceres, he exhibited an indecent representation of the holy rites, and most improperly instructed the young men in the mystery of the labour-pains of Semele; it is decreed that the kings and ephors should reprimand Timotheus, and compel him to reduce the number of strings on his cithara to seven; in order that every person in future, being conscious of the dignity of the state, might beware of introducing improper customs into Sparta, and the fame of the contests be preserved unsullied.”(1517) But the authenticity of the inscription is so doubtful, to say no more, that we dare not deduce any historical inferences from it. For in the first place, the style of the document appears to have been formed upon the model of a common Athenian honorary decree, only that censure is inserted instead of praise with a sort of mock gravity. There is nothing in it characteristic of Spartan manners, but much that is foreign and almost strange; for example, it is not even stated who proposed and approved the decree. Secondly, a decree upon such a subject is not consistent with the general spirit of the government of Sparta, which was distinguished by its summary method of proceeding. Every ephor, as inspector of the games, had the same powers individually as are here attributed to the whole college, and the kings; who had (it is true) a place of honour at the public games, but no share in the direction of them. The Eleusinia, in the form of a theatrical festival, were at least celebrated in Sparta at a late date.(1518) That Timotheus should have ventured to produce his “Birth of Bacchus” at those games is very surprising; but still more so is the account of his having taught it to the Spartan youths, which can only mean that he contrived to have it represented by the young men of the town. Now the Ὠδὶν of Timotheus was a