ram as the emblem of military authority[1]. According to this supposition it would rather denote secondary than supreme command; and if so, the representation of the king of Persia by the symbol of a ram in the 8th chapter of Daniel is the more expressive, because it indicated that he was the agent of the supreme Deity. Probably also the same sentiment was intended to be conveyed by the enthusiastic Sapor, or Shahpoor II., King of Persia in the fourth century, when he rode to battle in front of his army wearing instead of a diadem a ram's head wrought in gold and studded with precious stones[2].
Any one, who has seen the collection of ancient bronze bells in the Museum at Naples, and compared them with those now worn in Italy about the necks of sheep and other cattle, will be struck with their similarity. We know also from various ancient laws and other evidence[3] that the shepherds fastened bells upon their sheep as they do at the present day.
There is a striking correspondence between the words of Varro, "crates, retia, cæteraque utensilia," and Craven's account of the provision of nets, &c. for making folds, and of the other necessary utensils.
At Sepino, the ancient Sæpinum, situated in the highest part of the mountains of Samnium near the source of the Tamarus, Mr. Craven saw over the Eastern gate the remains of a very remarkable inscription referring to the same practice[4]. This inscription has been accurately published by Muratori[5]. It clearly distinguishes between the "fattores" (conductores gregum oviaricorum) and the shepherds who were under them (pastores quos conductores habent). These were molested by the magistrates of Sæpinum and the neighboring town of Bovianum, and by the "stationarii" or soldiers, who, instead of being ready to protect them in case of need, charged them with being fugitives and with cattle-stealing, and under this
