Chapter 1. Claudius Maximus, proconsul of Africa, is spoken of as having succeeded Lollianus Avitus. Lollianus Avitus was consul in 144 a.d. As ten to thirteen years usually elapsed between tenure of the consulate and proconsulate, Lollianus Avitus may have been proconsul 154-7 a.d., and Claudius Maximus 155-8 a.d.

gentlemen who sit beside him on the bench. The governor of the province, when holding his assize, would be assisted by a consilium of assessors drawn partly from his staff, partly from the local conventus civium Romanorum.

Granii. Nothing is known of this suit. Granii are mentioned as connexions of Lollius Urbicus (C.I.L. viii. 6705).Chapter 2. Lollius Urbicus is described a few lines lower down as praefectus urbi, which is borne out by an inscription (C.I.L. vi. 28). The lawsuit of Aemilianus must therefore have been heard at Rome. The explanation of the words quam quidem vocem, &c., which follow, imply that Lollius was now in Numidia. This is possible enough since an inscription (C.I.L. viii. 6705) proves him to have been a native of Tiddis in Numidia. The praefectus urbi was assisted by a consilium, not by iudices. Here the members of the consilium are described as consulares. [Cp. Karlowa, RÖm. Rechtgesch., p. 551.]Chapter 4. not merely in Latin but also in Greek. Cp. Florida, chaps. 18 and 26.

Tannonius Pudens, an advocatus of the accusers and, presumably, a relative.

Homer, sc. Il. iii. 65.

Pythagoras, inventor of the term f???s?f?a; cp. Diog. Laert. i, proem. 12. He was a native of Samos and migrated to Croton. See Florida, chap. 15. Floruit circa 530 b.c.

Zeno of Velia or Elea in Lucania was the founder of dialectic. Floruit circa 450 b.c.

self inconsistency. The phrase argumenta ambifariam dissolvere is very obscure. I am indebted to Professor Cook Wilson for the following note. 'A comparison of the passage with the captious argument of Protagoras (Florida, chap. 17, ambifariam proposuit), which is in the form of a dilemma, might suggest that ambifariam in both places means "by dilemma". But this is not a natural way of describing the method of Zeno. The characteristic of his philosophy was, according to tradition, that he tried to prove the thesis of Parmenides negatively by disproving the hypothesis contradictory to it. The disproof consisted in showing that the hypothesis in question involved a contradiction. If, therefore, ambifariam means "by dilemma" it would appear that Apuleius did not understand the true characteristic of Zeno's method; for dissolvere should refer to Zeno's method of disproof, which is not properly called dilemma.

'But perhaps it is not necessary to assume such a mistake on the part of Apuleius. Ambifariam may mean "ambiguously" in the sense of involving both sides of a contradiction (i.e. both of two contradictory propositions). This would suit the Protagoras passage well, for the argument, as the context shows, involves a contradiction. Zeno's argumentation also could be correctly described as ambifariam dissolvere, because he refuted the thesis opposed to that of Parmenides by showing that it involves a contradiction. Then the meaning of the passage would be that Zeno's cleverness (sollertissimum artificium) lay in the use of the reductio ad absurdum argument. In that case the translation would be as given in the text.' I find a confirmation of Professor Cook Wilson's view in the following line, cited from Timon of Phlius by Diog. Laert. ix. v. 2, where the word ?f?te?????ss?? is used with reference to Zeno's methods of argument, sc. ?f?te?????ss?? te ??a s????? ??? ??apad???.

Plato, sc. Parmenides, 127b.

capital charge. There is an untranslatable pun here, capitalis bearing the double meaning 'capital' and 'pertaining to the head'.Chapter 5. Statius Caecilius, one of the most famous writers of comedy. He died 168 b.c.Chapter 6. tooth-powder, clearly a magical compound according to the accusers.

Catullus, sc. xxxix. 17-21.Chapter 7. the barrier of the teeth. Homer, Odyss. i. 64.Chapter 8. the crocodile. See Herodotus ii. 68.Chapter 9. Teian, sc. Anacreon, circa 520 b.c.

Lacedaemonian, sc. Alcman, circa 650 b.c.

Cean, sc. Simonides, circa 520 b.c.

Lesbian, sc. Sappho, circa 600 b.c.

Aedituus, Porcius, Catulus, erotic epigrammatists of the Republican period, 130-100 b.c. The latter was Marius' colleague in the Cimbrian wars.

Solon. The line ascribed to Solon is almost too gross in the original to be genuine.

Diogenes, the founder of the Cynic school (died 324 b.c.), wrote 'concerning marriage and the begetting of children' in an erotic fashion. Diog. Laert. vi. 2. 12.

Zeno of Citium, founder of the Stoic school (died 264 b.c.), wrote an 'art of love'. Diog. Laert. vii. 21. 29.Chapter 10. Ticidas, an erotic poet, contemporary with Catullus and, like him, belonging to the Alexandrian school.

Lucilius, the first of Rome's great satirists (148-103 b.c.), famous for the extraordinary vigour with which he lashed the vices of the age. The allusion in the present passage is unknown, though a fragment is preserved containing the name of Macedo and possibly also of Gentius (cp. Baehrens, Fragm. Poet. Rom., p. 168).

the Mantuan poet. Vergil, Ecl. ii.

Serranus, the cognomen of Atilius Regulus, consul 257 b.c., the famous Regulus of the first Punic war.

Curius Dentatus, thrice consul, and victor over the Samnites and Pyrrhus.

Fabricius, general in the war against Pyrrhus. Consul in 282 and 278 b.c. These three great soldiers were selected as types of Roman virtue. Cp. Verg. Aen. vi. 485.

Dion, brother-in-law and son-in-law of Dionysius II, tyrant of Syracuse, the friend and pupil of Plato, and for a brief space tyrant of Syracuse.Chapter 11. Catullus xvi. 5.

Hadrian, Emperor, 117-138 a.d.

Voconius, mentioned here only.Chapter 12. Venus is not one goddess but two. For this doctrine see Plato's Symposium, p. 181.

Afranius, the most famous writer of purely Roman comedy (fabulae togatae), floruit circa 110 b.c.Chapter 13. Ennius (239-169 b.c.), the 'father of Roman Poetry'. Cp. Cic. de Or. ii. 156 'ac sic decrevi philosophari potius ut Neoptolemus apud Ennium "paucis: nam omnino haud placet"'.

the mirror, clearly regarded by the accusers, though Apuleius does not say so, as a magical instrument.Chapter 15. The Lacedaemonian Agesilaus, the greatest of the Spartan kings, 440-360 b.c. Cp. Cic. ad Fam. v. 12.

Socrates. Cp. Diog. Laert. ii. 5, 33.

Demosthenes and Plato. Cp. Quint. xii. 2. 22 and 10. 23.

Eubulides, a sophist of Miletus. Cp. Diog. Laert. ii. 10. 4.

the orator when he wrangles, &c. The pun on iurgari, 'wrangles,' and obiurgari, 'rebukes,' can scarcely be reproduced. 'Disproves' and 'disapproves' would weaken the translation.

Epicurus of Samos, born 342 b.c. For his views on vision cp. Lucret. iv. 156, on mirrors, 293.

Plato. Cp. Timaeus, p. 46 a, 'Within the eyes they (the gods) planted that variety of fire which does not burn, but it is called light homogeneous with the light without. We are enabled to see in the daytime, because the light within our eyes pours out through the centre of them and commingles with the light without. The two being thus confounded together transmit movements from every object they touch through the eye inward to the soul, and thus bring about the sensation of the sight.' Grote's Plato iii. 265.

Archytas of Tarentum, a Pythagorean (circa 400 b.c.). The Stoics—believed that sight consisted in a refined fluid or visual effluence proceeding from the central intelligence through the eyes. 'In the process of seeing, the ??at???? p?e?a (visual effluence) coming into the eyes from the ??e?????? (central intelligence) gives a spherical form to the air before the eye by virtue of its t????? ????s?? (i.e. the tension it sets up), and by means of the sphere of air comes in contact with things; and since by this process rays of light emanate from the eye, darkness must be visible.' Zeller, The Stoics, Epicureans, and Sceptics, p. 209, note. Cp. Plut. Plac. Phil. iv. 15.Chapter 16. two rival images of the sun. Apparently an allusion to the phenomenon of mock suns. Archimedes had, according to Apuleius, treated of the rainbow and the mock sun in connexion with his researches into mirrors.Chapter 17. Marcus Antonius, the orator, born 143 b.c., Consul 99 b.c.

Carbo, consul 85-82 b.c., one of the leaders of the Marian party and the chief opponent of Sulla after Marius' death.

Manius Curius. See note on chap. 10.

Marcus Cato, consul in 195 b.c., conducted a successful campaign in Spain in that and the following year.Chapter 18. Aristides, the Athenian statesman and general, surnamed the just, died circa 468 b.c.

Phocion, an Athenian general and statesman, born 402 b.c., died 317 b.c. He was famous for his virtue and his poverty.

Epaminondas, the great Theban general who fell at Mantinea, 362 b.c. He was of noble birth but poor.

Fabricius. See note on chap. 10.

Gnaeus Scipio. Cp. Val. Max. iv. 4. 10. 'In the second Punic war Gnaeus Scipio wrote to the senate from Spain, begging that he might be replaced in his command. For his daughter was now of marriageable age, but could not be provided with a dowry during his absence from Rome.'

Publicola (Valerius), colleague of Brutus in the consulship in the first year of the Republic.

Agrippa, Menenius, consul 503 b.c., mediator between the plebs and the nobles in 493 b.c., in which year he died.

Atilius Regulus. See note on Serranus, chap. 10.Chapter 20. Philus, a sceptical academician, one of the circle of Scipio Africanus the younger.

Laelius, the intimate friend of the younger Africanus.

Crassus, the famous financier, triumvir with Caesar and Pompey.Chapter 22. Crates. See Florida 14 for some account of him. The rest of the poem on his wallet is preserved by Diog. Laert. vi. 5. 1, but is scarcely worth quoting.

Antisthenes, the founder of the Cynic school of philosophy, flourished circa 366 b.c. He was the teacher of Diogenes.Chapter 24. Lollianus Avitus. See note on Claudius Maximus, chap. 1.

Anacharsis, a Scythian prince who travelled far in search of knowledge. He came to Athens in the time of Solon and created a great impression by his wisdom.

Meletides (or more properly Melitides) was an Athenian of proverbial stupidity, whose name was synonymous for blockhead. Eustathius on Odyss. x. 552, says that he could not count above five or distinguish between his father and mother!

Syphax, king of the Massaesyli in W. Numidia, fought for the Carthaginians during the second Punic war, and was finally defeated and captured by Scipio in 203 b.c. After his fall Masinissa, King of the Massyli, was left supreme in Numidia.

duumvir. The chief magistrates in a colonia were styled duumviri iure dicundo.

the dignity of my position. This is generally interpreted as meaning that Apuleius himself had become duumvir. It is more likely, considering his age and his continued absences from Madaura, that it means merely the position acquired for him by his father's distinguished office.Chapter 25. Magician is the Persian word for priest. 'The name magi applied to all workers of miracles, strictly designates the priests of Mazdeism, and well-attested tradition made certain Persians the inventors of genuine magic, the magic which the Middle Ages styled the black art. If they did not invent it, for it is as old as humanity, they were at least the first to give magic a doctrinal basis and to assign it a place in a well-defined theological system.... By the Alexandrian period, books attributed to Zoroaster, Hostanes, and Hystaspes were translated into Greek.' Cumont, Les Religions Orientales dans le Paganisme Romain, p. 227. Cp. Pliny, N.H. xxx. 7. Plato, Alcibiades i. 121 e.

Zoroaster, son of Oromazes, the founder of the ancient religion of Persia (Mazdeism).Chapter 26. Plato. The allusion is to Charmides, p. 157 a. Socrates offers Charmides a charm to cure the headache. But the charm will do more than cure the headache. 'I learnt it, when serving with the army, of one of the physicians of the Thracian King Zamolxis. He was one of those who are said to give immortality. This Thracian said to me ... "Zamolxis, our king, who is also a god, says that as you ought not to attempt to cure the eyes without the head or the head without the eyes, so neither ought you to attempt to cure the body without the soul,"... "For all good and evil, whether in the body or in human nature, originates, as he declared, in the soul, and overflows from thence, as from the head into the eyes. And therefore if the head and body are to be well, you must begin by curing the soul; that is the first thing. And the cure has to be effected by the use of certain charms, and these charms are fair words; and by them temperance is implanted in the soul, and where temperance is, there health is speedily implanted, not only to the head, but to the whole body."' (Jowett's Translation.) Apuleius scarcely makes a fair use of Plato's words, which he has so far detached from their context as to give them almost entirely a new meaning.

Zamolxis, probably an indigenous deity of the Getae. Greek legend made him a Getan slave of Pythagoras, who on manumission went home, became priest of the chief deity of the Getae, and taught the Pythagorean doctrine of the immortality of the soul.Chapter 27. Anaxagoras of Clazomenae, born about 499 b.c. He came to Athens and had great influence there, being the friend of Pericles and Euripides. He was, however, banished for unorthodoxy and died at Lampsacus aged 72.

Leucippus, the founder of the atomic theory. His exact date and place of birth are uncertain.

Democritus of Abdera, born about 450 b.c. He developed the atomic theory of Leucippus.

Epicurus, like Democritus and Leucippus, maintained the atomic theory. Cp. note on chap. 15.

Epimenides, a seer and prophet of Crete who purified Athens of the plague with which she was afflicted in consequence of the crime of Cylon, circa 596 b.c.

Ostanes, or Hostanes, a famous semi-fabulous magician of Persia.

the 'purifications' of Empedocles. Empedocles of Agrigentum (flourished circa 450 b.c.) wrote a poem of 3,000 lines, entitled 'purifications' (?a?a???). In this he recommended good moral conduct as a means of averting epidemics and other evils. But as a fragment quoted by Diog. Laert. viii. 59, shows, he claimed also to have power over the winds.

the 'demon' of Socrates, the divine sign or voice (da??????), which is represented by Socrates as having guided his actions, is never spoken of by him in terms that would lead us to suppose that he regarded it as a familiar spirit, though it is so treated by later writers (e.g. Plutarch, de genio Socratis, and Apuleius, de deo Socratis).

the 'good' of Plato. The reference is probably to the identification of t? ??a??? with the d???????? the creator spoken of in the Timaeus.Chapter 30. Vergil. Cp. Ecl. viii. 64-82. Aen. iv. 513-16.

the wondrous talisman. The allusion is to the hippomanes or growth said to be found on the forehead of a new-born foal. Unless the mother was prevented she devoured it.

Theocritus, sc. Id. ii.

Homer, e.g. the adventures with Circe.

Orpheus. See the Orphica (Abel), Fr. 172; Argonaut. 955 sqq. Lithica 172 sqq.

Laevius. The MSS. give Laelius. But no poet Laelius is known. There was, however, a poet Laevius at the beginning of the first century b.c.

the lover's knot. The Latin is antipathes, explained by Abt (Apologie des Apuleius, p. 103) as quod mutuum affectum provocat.

the magic wheel spun rapidly to draw the beloved to the lover. Cp. Theocr. ii. 30. 'And as this brazen wheel spins, so may Delphis be spun by Aphrodite to my door.'

nails. Portions of the beloved were valuable ingredients in charms. Cp. Apul. Metamorph. bk. iii, 16, 17, where hair from the beloved's head is required.

ribbons used as fillets during the ritual. Cp. chap. 30, 'soft garlands.'

the two-tailed lizard. Theocr. ii. 57, testifies to the use of the lizard as a love charm. A magic papyrus from Egypt (Griffiths Thompson, col. xiii (23), p. 97) mentions a two-tailed lizard as an ingredient in a charm to cause death.

the charm that glads, &c., sc. hippomanes; see note on preceding page.Chapter 31. Homer. Iliad xi. 741. Odyssey iv. 229.

Proteus. Odyssey iv. 364.

Ulysses. Odyssey xi. 25.

Aeolus. Odyssey x. 19.

Helen. Odyssey iv. 59.

Circe. Odyssey x. 234.

Venus. Iliad xiv. 214.

Mercury. Cp. the magic hymn contained in a magical papyrus (Papyr. Lond. 46. 414). 'Thou art told of as foreknower of the fates and as the godlike dream sending oracles both by day and night.'

Trivia = Hecate.

Salacia, a Roman sea-goddess, the wife of Neptune.

Portumnus, the Roman harbour-god.Chapter 32. Menelaus. Hom. Odyss. iv. 368.Chapter 35. A shell for the making of a will. The pun testa ad testamentum cannot be reproduced in English.

seaweed for an ague. Here again there is an untranslatable jest. Alga (seaweed) suggests algere, 'to be cold,' one of the symptoms of the ague (querceram).Chapter 36. Theophrastus of Eresus, the favourite pupil of Aristotle.

Eudemus of Rhodes, also a disciple of Aristotle.

Lycon of Troas, a distinguished Peripatetic philosopher (floruit circa 272 b.c.).Chapter 39. Quintus Ennius, 239-169 b.c. The lines which follow are all that survive of the Hedyphagetica. They seem to be closely imitated from the Gastronomia of Archestratus quoted by Athenaeus iii, pp. 92. 300. 318. There is great uncertainty as to the text, and but few of the fish mentioned can be identified with any certainty.Chapter 40. Homer. Odyssey xix. 456.Chapter 41. And yet it is a greater crime, &c. An allusion to the vegetarianism of the Pythagoreans and others.

Nicander of Colophon, an Alexandrian didactic poet. The ????a?? survives, is over 1,000 lines long, and deals with the bites of wild beasts.

Plato. The words are not actually found in Plato's extant works; Apuleius is probably slightly misquoting Timaeus 59c.Chapter 42. Varro (Marcus Terentius), 116-28 b.c. The most learned and voluminous of Roman authors.

an image of Mercury. Clearly the reference is to some such practice as that of 'screeing' in the ink-pool. Cp. Kinglake, Eothen, chap. 18.

Cato (the famous Marcus Cato, see chap. 17, note) was priest of Apollo and received offerings to the god.Chapter 43. Plato. Sympos. 202, where da???e? are spoken of as powers 'which interpret and convey to the gods the prayers and sacrifices of men and to men the commands and rewards of gods.' Also cp. de deo Socratis, chap. 6.

fair and unblemished of body. Beauty and virginity are insisted on in various passages in the magical papyri (see Abt op. cit., p. 185) as necessary in the boy through whom the god is to speak. Cp. also Benvenuto Cellini's Autobiography (Symond's Translation, p. 126, ed. 1901).

Pythagoras. 'I think also it was said by the Pythagoreans respecting those who teach for the sake of reward, that they show themselves to be worse than statuaries or those artists who perform their work sitting. For these, when some one orders them to make a statue of Hermes, search for wood adapted to the reception of the proper form; but those pretend that they can readily produce the works of virtue from every nature.' Iamblichus, Life of Pythagoras, chap. 34 (Taylor's Translation).Chapter 44. as might fairly be produced at a sacrifice, &c. The divination is preceded by sacrifice just as in Benvenuto Cellini (loc. cit.) the sorcerer first burns incense. The head is touched as being the source from which the oracle is to proceed (arx et regia, chap. 50). The clean robe is necessary, to ritual purity and is mentioned more than once in the magic papyri.Chapter 45. Gagates is, according to Pliny, N.H. xxxvi. 141, 2, a black smooth stone, resembling pumice. It is light and fragile and differs but little from wood. When powdered it emits a strong odour; when burned it smells sulphurous, and, wonderful to relate, it is kindled by water and extinguished by oil.Chapter 47. Twelve Tables. In this, the earliest Roman code, punishment was imposed on any person qui fruges excantassit, or qui malum carmen incantassit. Pliny, N.H. xxviii. 2. 17.

Quindecimvirs. The quindecimviri sacris faciundis were priests of Apollo and had charge of the Sibylline books.Chapter 49. The Timaeus, pp. 82-6.

The three powers that make up the soul are those mentioned in the Timaeus, 35 sqq., i.e. Same, Other, and Essence.Chapter 50. The Comitial sickness, so called because, if a case of epilepsy occurred during the meeting of the comitia, the assembly was immediately broken up.Chapter 51. The Problems. Aristot. Fr. ed. Rose, p. 181.

Theophrastus, cp. fragm. 175w. Diog. Laert. v. 2. 13.Chapter 52. Thallus contracts his hands, &c. 'Thallus manus contrahit, tu patronos.' The pun is (a) bad and (b) untranslatable into reasonably good English. The literal meaning is 'Thallus contracts his hands, you collect advocates'.Chapter 55. The comrades of Ulysses, &c. Odyss. x. 28-55.

Aesculapius. Cp. Florida 18.

the mysteries of father Liber. The mysterious object is probably the mystic casket (cista) containing the f?????, emblem of fertility.Chapter 56. The followers of Orpheus and Pythagoras abstained from the slaying of animals for the service of man. Cp. Herodotus ii. 81.

Mezentius. Cp. Verg. Aen. vii. 647 'contemptor divom'.Chapter 57. Ulysses. Odyss i. 58.Chapter 62. High and low through all the town. The pun on oppido, 'exceedingly,' and oppido, 'town,' does not admit of reproduction.Chapter 64. The Phaedrus, 247. 'For the immortal souls, when they are at the end of their course, go out and stand upon the back of heaven, and the revolution of the spheres carries them round and they behold the world beyond. Now of the heaven which is above the heavens, no earthly poet has sung or ever will sing in a worthy manner. But I must tell, for I am bound to speak truly when speaking of the truth. The colourless and formless and intangible essence is visible to the mind, which is the only lord of the soul. Circling around this in the region above the heavens is the place of true knowledge.' (Jowett's Translation).

The King. The passage quoted is from Plato, Epist. ii, p. 312 (403). It goes on to say 'and he is the cause of all things that are beautiful'. Compare the ???? as??e?? identified with the cosmic soul in the Philebus 29e-30a.Chapter 65. The Laws, pp. 955, 6. It is possible that ???????? may mean 'of one wood only'.Chapter 66. Marcus Antonius, Cnaeus Carbo, &c. Of these causes cÉlÈbres nothing is known worthy of mention here. Apuleius errs in saying that Mucius accused Albucius. As a matter of fact Albucius accused Mucius on the ground of extortion. Cp. Cic. Brut. 26. 102. For the suit between Metellus and Curio cp. Ascon. in Cornel. 63. Cnaeus Norbanus should probably be Caius Norbanus, and Caius Furius, Lucius Fufius. Cp. Cic. de Off. ii. 14. 49, de Or. ii. 21. 89, and Cic. Brut. 62. 222, de Off. ii. 14. 50.Chapter 73. A discourse in public. Fragments of such discourses are to be found in the Florida.Chapter 75. His gold rings. By the time of Hadrian the wearing of a gold ring (ius anuli aurei) was no more than a sign of free birth, and the only privilege conferred was that of obtaining office. See Anulus, Dict. Ant.Chapter 78. When you dance in those characters. Tragedy proper had been replaced on the Roman stage by the saltica fabula, in which the pantomimus executed a mimetic dance illustrating a libretto sung by a chorus.Chapter 81. Palamedes was famous for having detected the pretended madness of Ulysses, by which he sought to avoid going upon the expedition to Troy. Ulysses was ploughing and Palamedes placed the infant Telemachus in front of the ploughshare. Ulysses revealed his sanity by stopping the plough.

Sisyphus, King of Corinth, was famous as a master of all manner of deceit, outwitting even the arch-thief Autolycus. He was finally cast into Tartarus for having discovered the amour of Zeus with the nymph Aegina.

Eurybates (or Eurybatus) coupled with Phrynondas by Plato (Protagoras 327). He was an Ephesian sent by Croesus to Greece with a large sum of money to hire mercenaries. He betrayed his trust and went over to Cyrus.

Phrynondas, a stranger (probably a Boeotian) who lived at Athens during the Peloponnesian war and became proverbial as a scoundrel.

clowns and pantaloons. Maccus and Bucco were stock characters in the Atellan farce.Chapter 85. The viper. This superstition arises from the fact that the viper does not lay eggs, but is viviparous.

a well-known line. The author is unknown.Chapter 87. Quite at home in Greek. See note on chap. 4.Chapter 88. The line so well known in comedy. The reading nearest to the MSS. would be pa?d?? ?p’ ?p?t?, ???s??? ?p? sp??? (Van der Vliet). Unless, however, the phrase pa?d?? ?p’ ?p?t? ???s??? is a stock phrase which occurred in more than one comedy, which might perhaps be argued from the plural comoediis, there can be no doubt that the words ?p? sp??? are interpolated, inasmuch as the line occurs in the fragment of the pe???e?????? of Menander, discovered at Oxyrhynchus by Drs. Greenfell and Hunt (Ox. Pap. ii, No. 211, p. 11 sqq.), and runs as follows

Serranus. See note on chap. 10.Chapter 89. Multiplying by four. The pun in the word quadruplator cannot be reproduced in English. The name was given to a public informer who sued for a fourfold penalty.

a slip in the gesture. Bede (Op. Colon., mdcxii, vol. i, p. 132 b) says, 'When you say ten, you will place the nail of the forefinger against the middle joint of the thumb, when you say thirty, you will join the nails of thumb and forefinger in a gentle embrace.' Here the MSS. read adperisse, which suggests aperuisse. But aperuisse does not naturally express the gesture described by Bede, and Helm's emendation adgessisse seems necessary.Chapter 90. Carmendas, Damigeron, &c. Carmendas is unknown. Damigeron is mentioned elsewhere as a magician (Tertull. de Anima, 57), but nothing is known of him. Moses appears as a magician in the magical papyri (Griffiths Thompson pap. col. v, p. 47 (13)). The miracles wrought by Moses in Egypt sufficiently account for this. Jannes, one of the Egyptian magicians worsted by Moses. Cp. Epistle to Timothy ii. 3. 8. Apollobex, a magician named Apollobeches is mentioned by Pliny, N.H. xxx. 9, as also is Dardanus. For Ostanes and Zoroaster see chaps. 25 and 27, notes.Chapter 95. Cato, the earliest of the great orators of Rome: for his excellences see Cicero, Brutus, 65 sqq. (Cp. note on chap. 17).

Laelius, see note on chap. 20. Cicero selects lenitas as the chief characteristic of his style (de Orat. iii. 7. 28).

Gracchus (Caius Sempronius) was famous for the fire of his oratory (cp. Cic. Brut. 125, 126, de Orat. iii. 56. 214).

Caesar is generally praised chiefly for elegantia in his oratory, rather than for his warmth (cp. Cic. Brut. 252, 261, Quint. x. 1. 114).

Hortensius, Cicero's chief rival: a master of the Asiatic style (cp. Cic. Brut. 228, 9. 302, 3. 325-8).

Calvus, a contemporary of Cicero. One of the chief representatives of the Attic style (cp. Cic. Brut. 283).

Sallust, the famous historian.Chapter 98. The garb of manhood. He had already assumed the toga virilis, cp. chap. 88. This must be taken metaphorically = 'You let him behave like a man.'Chapter 101. He who can plead in court, &c. There is a play on perorare (= to plead in court) and exorare (= to win over his mother by prayer).Chapter 102. What a criminal use of love-philtres, &c. There is a pun on veneficium and beneficium which cannot be reproduced.

THE FLORIDA

Chapter 2. Plautus. Truculentus, ii. 6. 8.

the great poet. Homer, Iliad, iii. 12.Chapter 3. Vergil. Ecl. iii. 27.Chapter 4. Antigenidas, a famous musician of the first half of the fourth century b.c. Others attribute the grievance to his pupil Ismenias. This story is also told by Dio Chrysostom xlix.Chapter 6. Nabataea, a district at the north-east end of the Red Sea.

Arsaces, a king of Persia (perhaps Artaxerxes II, 379 b.c.) from whom the Parthian kings traced their descent. Here Arsacidae = Parthians.

Ityraea, a district under Mount Hermon to the north of Bashan.

Ganges. The quotation is from Statius, Silvae, ii. 4. 25.

wash gold. Lat. colare = to strain, sift.Chapter 7. Alexander. This story of his portraits is told by many writers, though Lysippus is substituted for Polycletus by the more accurate, inasmuch as Polycletus was a sculptor of the fifth century, and contemporary with Pheidias! This is quite characteristic of Apuleius.

Apelles, the greatest of Greek painters, floruit circa 332 b.c.

Pyrgoteles, one of the most famous gem-engravers of Greece. Little is known of him beyond this story.

the professor's gown. Cp. Aulus Gellius, ix. 2, where a man with a long beard and huge cloak tries to persuade Herodes Atticus that he is a philosopher. Herodes replies, 'I see the cloak and the gown, but not the philosopher.'Chapter 9. Hippias of Elis, one of the early sophists (middle of the fifth century b.c.); cp. Plat. Hipp. Min. 368 b.

the reciter's wand. It was the custom in Greece for a reciter to hold in his hand a wand or ??d??.

Severianus, proconsul of Africa between 161 and 169 a.d., as is shown by the words the two Caesars, M. Aurelius and L. Verus.Chapter 10. The Sun. The passage quoted is from some unknown tragedy, perhaps a Phoenissae, cp. Eur. Phoen. 1.

Mercury. Those born under Mercury had a 'mercurial' disposition, those under Mars a 'martial' temper (cp. ignita).

other divine influences that lie midway. Cp. note on Apologia, chap. 43.Chapter 11. darnel. The quotation is from Vergil, Georgic i. 154. Cp. also Ecl. v. 37.Chapter 14. Crates. Cp. Florida 22, and Apologia, chap. 22.Chapter 15. Polycrates, floruit circa 530 b.c.

Pythagoras. See note on Apologia, chap. 4.

Pherecydes. See note on Apologia, ch. 27.

Anaximander, an Ionian philosopher, born 610 b.c.

Epimenides. See note on Apologia, chap. 27.

Creophylus, an early epic poet, reputed author of the 'Capture of Oechalia', which he was said to have received from Homer as the dowry of the latter's daughter.

Leodamas. Nothing is known of this Leodamas. Apuleius may have made a slip and written Leodamas for Hermodamas, who is mentioned by Diog. Laert. viii. 2, as the descendant of Creophylus.Chapter 16. Philemon was a writer of the 'new', not the 'middle' comedy.

'farewell' and 'applaud'. Cp. the well-known epitaph:—'iam mea peracta, mox vestra agetur fabula: valete et plaudite.'

Aemilianus Strabo was consul suffectus in 156 a.d. See Prosopographia imp. Rom. part 3. nr. 674, p. 275.

while breath still, &c., from Vergil, Aeneid iv. 336.

priesthood of the province of Africa. See Introduction, p. 12.Chapter 17. Scipio Orfitus, proconsul of Africa, 163, 4 a.d. See Prosopographia imp. Rom. part 1, nr. 1184, p. 464.

Orpheus to woods, &c., from Vergil, Eclogue vii. 56.Chapter 18. the tragic poet. Unknown.

Plautus. Truculentus, prologue 1-3.

no rose without a thorn. The Latin is ubi uber, ibi tuber. Wherever you get rich soil, there you will find pignuts.

the council of Africa was theoretically an association for the worship of the imperial house. It had some political importance, however, inasmuch as it might criticize the governor and forward its criticisms to the Emperor at Rome.

Protagoras, a famous sophist of Abdera (latter half of fifth century).

dilemma. See note on Apologia, chap. 9, self-inconsistency. A closely parallel story is told of Corax and Tisias, rhetoricians slightly earlier in date.

Thales of Miletus, the first of the great mathematicians and physical philosophers of Greece: one of the seven sages. He flourished towards the end of the seventh century b.c.Chapter 19. Asclepiades, a famous physician from Bithynia, of the first half of the first century b.c.Chapter 20. The first cup, &c. The wise author of this saying was, according to Diog. Laert, i. 72, Anacharsis.

Empedocles. See note on Apologia, chap. 27.

Epicharmus, a famous comic poet of Megara in Sicily. He flourished early in the fifth century b.c.

Xenocrates. Diog. Laert. mentions five writers of this name, none of them of any great importance. It is possible that we should read Xenophanes, who, according to Diog. Laert. ix. 10, wrote silli, a form of lampoon or satire. He was the founder of the Eleatic school and probably flourished about 500 b.c.Chapter 22. Crates pure and simple, i.e. by his renunciation of the world described in chap. 15.Chapter 24. The MSS. give this as a prologue to the de deo Socratis. It belongs, however, manifestly to the Florida.

Aristippus, founder of the Cyrenaic school, a friend and younger contemporary of Socrates.

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