steed thereof, they keep a horrible gnashing and hideous noise: rough they are and hairie all over their bodies, eies they have red like the houlets [owls] and toothed they be like dogs." The second-century Greek Middle Platonist philosopher Plutarch records a legendary incident in his Life of Sulla, in which the soldiers of the Roman general Sulla are reported to have captured a satyr sleeping during a military campaign in Greece in 89 BC. Sulla's men brought the satyr to him and he attempted to interrogate it, but it spoke only in an unintelligible sound: a cross between the neighing of a horse and the bleating of a goat. The second-century Greek travel writer Pausanias reports having seen the tombs of deceased silenoi in Judaea and at Pergamon. Based on these sites, Pausanias concludes that silenoi must be mortal. The third-century Greek biographer Philostratus records a legend in his Life of Apollonius of Tyana of how the ghost of an Aethiopian satyr was deeply enamored with the women from the local village and had killed two of them. Then, the philosopher Apollonius of Tyana set a trap for it with wine, knowing that, after drinking it, the ghost-satyr would fall asleep forever. The wine diminished from the container before the onlookers' eyes, but the ghost-satyr himself remained invisible. Once all the wine had vanished, the ghost-satyr fell asleep and never bothered the villagers again. Amira El-Zein notes similarities between this story and later Arabic accounts of jinn. The treatise Saturnalia by the fifth-century AD Roman poet Macrobius connects both the word satyr and the name Saturn to the Greek word for "penis". Macrobius explains that this is on account of satyrs' sexual lewdness. Macrobius also equates Dionysus and Apollo as the same deity and states that a festival in honor of Bacchus is held every year atop Mount Parnassus, at which many satyrs are often seen. After antiquity Middle Ages Starting in late antiquity, Christian writers began to portray satyrs and fauns as dark, evil, and demonic. Jerome ( 347 – 420 AD) described them as symbols of Satan on account of their lasciviousness. Despite this, however, satyrs were sometimes clearly distinguished from demons and sometimes even portrayed as noble. Because Christians believed that the distinction between humans and animals was spiritual rather than physical, it was thought that even a satyr could attain salvation. Isidore of Seville (