"Millingen, the English archaeologist, thought that instead of Ares in the poet’s text, one should read Aghes or Aghe, as was written on the coin, and that the word signified the purifying fountain of Terina. That spring should be, according to Lenormant, the waters of our own baths.” (The illustrious French archaeologist had placed Terina at S. Eufemia Vecchia and identified, in addition, the Bagni river with the Ocinaros of Licophon.) In other words, “there would only be a short step from Aghe to Angae.” The senator and archaeologist Orsi, in Notizie Scavi, 1921, shares Lenormant’s hypothesis and drives it home saying that “the Baths of Sambiase, located where the waters emerge from the gorge of the mountain, were known even in antiquity for their healthful effects, and everything leads us to believe that they should be identified with the Aquae Angae (Ange Waters) which are still remembered through the beautiful Terinesian coinage.” Raoul-Rochette, on the other hand, advises that there is no correction to be made in the text of the Calchidean poet; that Ares was Ares and that the Aghe on the coin was nothing more than the name of the engraver. As proof, he cites the letters Aghe that can be read on a coin of the Metapontines.

At the side of the Abbey of S. Eufemia, that is, where Lenormant would place the town of Terina, runs the Pisciro, whose waters have had no other usefulness than to irrigate the nearby farmlands, and have had the misfortune of carrying malaria. Caronte is about 5 kilometers from S. Eufemia Vecchia, and its waters discharge into the Bagni, which is the river that really passes next to sulphuric springs, and becomes thereby one waterway---not, therefore, two separate streams---one being the Ares that washed the tomb of Ligea with its purifying waters, and the other the Ocinaro which impudently flooded her sepulcher.

According to E. Ciacari (“La Alessandra di Locophron. Testo, traduzione e commento,” Catania, 1901), the appellation Ares refers to the river Ocinaro. “The rivers and torrents suggested to the ancients the image of a bull, and therefore the divinities of rivers were represented as bulls with human faces, or as youngsters whose heads were adorned with small horns. Here the poets imagines the Ocinaro as a river-god, who caresses with his waters the sepulcher of Ligea.” The prose translation (verses 726-731) is as follows:

And Ligea meanwhile will be soon be dashed ashore near Terina, disgorging sea water, and the sailors will bury her on the sandy beach near the rapid currents of the Ocinaro; and he, strong god horned in front, will bathe the sepulcher with his waters and will scour the breast of the winged lass.

“From our perspective, the Ocinaro has nothing to do with the torrent Bagni nor do the Baths of Caronte have anything to do with the healthful water on the coin."

In conclusion, “the coin depicting the water from the lion’s mouth does not prove that this water must be medicinal: it is a simple conjecture, as ‘the most ingenuous conjecture’ of Millingen that tried to correct as Aghe the Ares in the text of the Calchidean poet, imputing error to the commentary of Licophron.”