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<DIV ALIGN="CENTER"><FONT SIZE="+2"><B>The Defense</B></FONT>
<FONT SIZE="+1"><BR><BR>By Apuleius</FONT></DIV>
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<U>The Defense</U>.
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<A NAME="1"></A><DIV ALIGN="CENTER"><FONT SIZE="+1"><B>The Defense</B></FONT>
<A NAME="2"></A><BR><BR>By Apuleius
<A NAME="3"></A>
<BR><BR>Translated by H. E. Butler</DIV>
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<BR><BR><FONT SIZE="+1"><B>Section 2</B></FONT></TD>
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<BR>
<A NAME="start"></A>
<A NAME="10"></A><B>Part 26</B>
<BR><BR>
<A NAME="11"></A>Do you hear, you who so rashly accuse the art of magic? It is an art acceptable
<A NAME="12"></A>to the immortal gods, full of all knowledge of worship and of prayer, full
<A NAME="13"></A>of piety and wisdom in things divine, full of honour and glory since the
<A NAME="14"></A>day when Zoroaster and Oromazes established it, high-priestess of the powers
<A NAME="15"></A>of heaven. Nay, it is one of the first elements of princely instruction,
<A NAME="16"></A>nor do they lightly admit any chance person to be a magician, any more
<A NAME="17"></A>than they would admit him to be a king. Plato -- if I may quote him again
<A NAME="18"></A>-- in another passage dealing with a certain Zalmoxis, a Thracian and also
<A NAME="19"></A>a master of this art has written that magical charms are merely beautiful
<A NAME="20"></A>words. If that is so, why should I be forbidden to learn the fair words
<A NAME="21"></A>of Zalmoxis or the priestly lore. of Zoroaster?
<A NAME="22"></A><BR><BR>But if these accusers of mine, after the fashion of the common
<A NAME="23"></A>herd, define a magician as one who by communion of speech with the immortal
<A NAME="24"></A>gods has power to do all the marvels that he will, through a strange power
<A NAME="25"></A>of incantation, I really wonder that they are not afraid to attack one
<A NAME="26"></A>whom they acknowledge to be so powerful. For it is impossible to guard
<A NAME="27"></A>against such a mysterious and divine power. Against other dangers we may
<A NAME="28"></A>take adequate precautions. He who summons a murderer before the judge comes
<A NAME="29"></A>into court with an escort of friends; he who denounces a poisoner is unusually
<A NAME="30"></A>careful as to what he eats; he who accuses a thief sets a guard over his
<A NAME="31"></A>possessions. But for the man who exposes a magician, credited with such
<A NAME="32"></A>awful powers, to the danger of a capital sentence, how can escort or precaution
<A NAME="33"></A>or watchmen save him from unforeseen and inevitable disaster? Nothing can
<A NAME="34"></A>save him, and therefore the man who believes in the truth of such a charge
<A NAME="35"></A>as this is certainly the last person in the world who should bring such
<A NAME="36"></A>an accusation.
<BR><BR>
<A NAME="37"></A><B>Part 27</B>
<A NAME="38"></A><BR><BR>But it is a common and general error of the uninitiated to bring
<A NAME="39"></A>the following accusations against philosophers. Some of them think that
<A NAME="40"></A>those who explore the origins and elements of material things are irreligious,
<A NAME="41"></A>and assert that they deny the existence of the gods. Take, for instance,
<A NAME="42"></A>the cases of Anaxagoras, Leucippus, Democritus, and Epicurus, and other
<A NAME="43"></A>natural philosophers. Others call those magicians who bestow unusual care
<A NAME="44"></A>on the investigation of the workings of providence and unusual devotion
<A NAME="45"></A>on their worship of the gods, as though, forsooth, they knew how to perform
<A NAME="46"></A>everything that they know actually to be performed. So Epimenides, Orpheus,
<A NAME="47"></A>Pythagoras, and Ostanes were regarded as magicians, while a similar suspicion
<A NAME="48"></A>attached to the `purifications' of Empedocles, the `demon' of Socrates
<A NAME="49"></A>and the `good' of Plato. I congratulate myself therefore on being admitted
<A NAME="50"></A>to such distinguished company.
<A NAME="51"></A><BR><BR>I fear, however, Maximus, that you may regard the empty, ridiculous
<A NAME="52"></A>and childish fictions which my opponents have advanced in support of their
<A NAME="53"></A>case as serious charges merely because they have been put forward. `Why,'
<A NAME="54"></A>says my accuser, `have you sought out particular kinds of fish?' Why should
<A NAME="55"></A>not a philosopher be permitted to do for the satisfaction of his desire
<A NAME="56"></A>for knowledge what the gourmand is permitted to do for the satisfaction
<A NAME="57"></A>of his gluttony? `What,' he asks, `induced a free woman to marry you after
<A NAME="58"></A>thirteen years of widowhood?' As if it were not more remarkable that she
<A NAME="59"></A>should have remained a widow so long. `Why, before she married you, did
<A NAME="60"></A>she express certain opinions in a letter?' As if anyone should give the
<A NAME="61"></A>reasons for another person's private opinions. `But,' he goes on, `although
<A NAME="62"></A>she was your senior in years, she did not despise your youth.' Surely this
<A NAME="63"></A>simply serves to show that there was no need of magic to induce a woman
<A NAME="64"></A>to marry a man, or a widow to wed a bachelor some years her junior. There
<A NAME="65"></A>are more charges equally frivolous. `Apuleius,' he persists, `keeps a mysterious
<A NAME="66"></A>object in his house which he worships with veneration.' As if it were not
<A NAME="67"></A>a worse offence to have nothing to worship at all. `A boy fell to the ground
<A NAME="68"></A>in Apuleius' presence.' What if a young man or even an old man had fallen
<A NAME="69"></A>in my presence through a sudden stroke of disease or merely owing to the
<A NAME="70"></A>slipperiness of the ground? Do you really think to prove your charge of
<A NAME="71"></A>magic by such arguments as these: the fall of a wretched boy, my marriage
<A NAME="72"></A>to my wife, my purchases of fish?
<BR><BR>
<A NAME="73"></A><B>Part 28</B>
<A NAME="74"></A><BR><BR>I should run but small risk if I were to content myself with what
<A NAME="75"></A>I have already said and begin my peroration. But since as a result of the
<A NAME="76"></A>length at which my accusers spoke, the water-clock still allows me plenty
<A NAME="77"></A>of time, let us, if there is no objection, consider the charges in detail.
<A NAME="78"></A>I will deny none of them, be they true or false. I will assume their truth,
<A NAME="79"></A>that this great crowd, which has gathered from all directions to hear this
<A NAME="80"></A>case, may clearly understand not only that no true incrimination can be
<A NAME="81"></A>brought against philosophers, but that not even any false charge can be
<A NAME="82"></A>fabricated against them, which -- such is their confidence in their innocence
<A NAME="83"></A>-- they will not be prepared to admit and to defend, even though it be
<A NAME="84"></A>in their power to deny it.
<A NAME="85"></A><BR><BR>I will therefore begin by refuting their arguments, and will prove
<A NAME="86"></A>that they have nothing to do with magic. Next I will show that even on
<A NAME="87"></A>the assumption of my being the most consummate magician, I have never given
<A NAME="88"></A>cause or occasion for conviction of any evil practice. I will also deal
<A NAME="89"></A>with the lies with which they have endeavoured to arouse hostility against
<A NAME="90"></A>me, with their misquotation and misinterpretation of my wife's letters,
<A NAME="91"></A>and with my marriage with Pudentilla, whom, as I will proceed to prove,
<A NAME="92"></A>I married for love and not for money. This marriage of ours caused frightful
<A NAME="93"></A>annoyance and distress to Aemilianus. Hence springs all the anger, frenzy,
<A NAME="94"></A>and raving madness that he has shown in the conduct of this
<A NAME="95"></A>accusation.
<A NAME="96"></A><BR><BR>If I succeed in making all these points abundantly clear and obvious,
<A NAME="97"></A>I shall then appeal to you, Claudius Maximus, and to all here present to
<A NAME="98"></A>bear me out, that the boy Sicinius Pudens, my step-son, through whom and
<A NAME="99"></A>with whose consent his uncle now accuses me, was quite recently stolen
<A NAME="100"></A>from my charge after the death of Pontianus his brother, who was as much
<A NAME="101"></A>his superior in character as in years, and that he was fiercely embittered
<A NAME="102"></A>against myself and his mother through no fault of mine: that he abandoned
<A NAME="103"></A>his study of the liberal arts and cast off all restraint, and -- thanks
<A NAME="104"></A>to the education afforded him by this villanous accusation -- is more likely
<A NAME="105"></A>to resemble his uncle Aemilianus than his brother Pontianus.
<BR><BR>
<A NAME="106"></A><B>Part 29</B>
<A NAME="107"></A><BR><BR>I will now, as I promised, take Aemilianus' ravings one by one,
<A NAME="108"></A>beginning with that charge which you must have noticed was given the place
<A NAME="109"></A>of honour in the accuser's speech, as his most effective method of exciting
<A NAME="110"></A>suspicion against me as a sorcerer, the charge that I had sought to purchase
<A NAME="111"></A>certain kinds of fish from some fishermen. Which of these two points is
<A NAME="112"></A>of the slightest value as affording suspicion of sorcery? That fishermen
<A NAME="113"></A>sought to procure me the fish ? Would you have me entrust such a task to
<A NAME="114"></A>gold-embroiderers or carpenters, and, to avoid your calumnies, make them
<A NAME="115"></A>change their trades so that the carpenter would net me the fish, and the
<A NAME="116"></A>fisherman take his place and hew his timber? Or did you infer that the
<A NAME="117"></A>fish were wanted for evil purposes because I paid to get them? I presume,
<A NAME="118"></A>if I had wanted them for a dinner-party, I should have got them for nothing.
<A NAME="119"></A>Why do not you go farther and accuse me on many similar grounds ? I have
<A NAME="120"></A>often bought wine and vegetables, fruit and bread. The principles laid
<A NAME="121"></A>down by you would involve the starvation of all purveyors of dainties.
<A NAME="122"></A>Who will ever venture to purchase food from them, if it be decided that
<A NAME="123"></A>all provisions for which money is given are wanted not for food but for
<A NAME="124"></A>sorcery?
<A NAME="125"></A><BR><BR>But if there is nothing in all this that can give rise to suspicion,
<A NAME="126"></A>neither the payment of the fishermen to ply their usual trade, to wit,
<A NAME="127"></A>the capture of fish -- I may point out that the prosecution never produced
<A NAME="128"></A>any of these fishermen, who are, as a matter of fact, wholly creatures
<A NAME="129"></A>of their imagination -- nor the purchase of a common article of sale --
<A NAME="130"></A>the prosecution have never stated the amount paid, for fear that if they
<A NAME="131"></A>mentioned a small sum, it would be regarded as trivial, or if they mentioned
<A NAME="132"></A>a large sum it would fail to win belief, -- if, I say, there is no cause
<A NAME="133"></A>for suspicion on any of these grounds, I would ask Aemilianus to tell me
<A NAME="134"></A>what, failing these, induced them to accuse me of magic.
<BR><BR>
<A NAME="135"></A><B>Part 30</B>
<A NAME="136"></A><BR><BR>`You seek to purchase fish,' he says. I will not deny it. But,
<A NAME="137"></A>I ask you, is any one who does that a magician? No more, in my opinion,
<A NAME="138"></A>than if I should seek to purchase hares or boar's flesh or fatted capons.
<A NAME="139"></A>Or is there something mysterious in fish and fish alone, hidden from all
<A NAME="140"></A>save sorcerers only? If you know what it is, clearly you are a magician.
<A NAME="141"></A>If you do not know, you must confess that you are bringing an accusation
<A NAME="142"></A>of the nature of which you are entirely ignorant. To think that you should
<A NAME="143"></A>be so ignorant not only of all literature, but even of popular tales, that
<A NAME="144"></A>you cannot even invent charges that will have some show of plausibility!
<A NAME="145"></A>For of what use for the kindling of love is an unfeeling chilly creature
<A NAME="146"></A>like a fish, or indeed anything else drawn from the sea, unless indeed
<A NAME="147"></A>you propose to bring forward in support of your lie the legend that Venus
<A NAME="148"></A>was born from the sea?
<A NAME="149"></A><BR><BR>I beg you to listen to me, Tannonius Pudens, that you may learn
<A NAME="150"></A>the extent of the ignorance which you have shown by accepting the possession
<A NAME="151"></A>of a fish as a proof of sorcery. If you had read your Vergil, you would
<A NAME="152"></A>certainly have known that very different things are sought for this purpose.
<A NAME="153"></A>He, as far as I recollect, mentions soft garlands and rich herbs and male
<A NAME="154"></A>incense and threads of diverse hues, and, in addition to these, brittle
<A NAME="155"></A>laurel, clay to be hardened, and wax to be melted in the fire. There are
<A NAME="156"></A>also the objects mentioned by him in a more serious
<A NAME="157"></A>poem.
<A NAME="158"></A><BR><BR>Rank herbs are sought, with milky venom dark
<A NAME="159"></A><BR>by brazen sickles under moonlight mown;
<A NAME="160"></A><BR>sought also is that wondrous talisman,
<A NAME="161"></A><BR>torn from the forehead of the foal at birth
<A NAME="162"></A><BR>ere yet its dam could snatch it.
<A NAME="163"></A><BR><BR>But you who take such exception to fish attribute far different
<A NAME="164"></A>instruments to magicians, charms not to be torn from new-born foreheads,
<A NAME="165"></A>but to be cut from scaly backs; not to be plucked from the fields of earth,
<A NAME="166"></A>but to be drawn up from the deep fields of ocean; not to be mowed with
<A NAME="167"></A>sickles, but to be caught on hooks. Finally, when he is speaking of the
<A NAME="168"></A>black art, Vergil mentions poison, you produce an entree; he mentions herbs
<A NAME="169"></A>and young shoots, you talk of scales and bones; he crops the meadow, you
<A NAME="170"></A>search the waves.
<A NAME="171"></A><BR><BR>I would also have quoted for your benefit similar passages from
<A NAME="172"></A>Theocritus with many others from Homer and Orpheus, from the comic and
<A NAME="173"></A>tragic poets and from the historians, had I not noticed ere now that you
<A NAME="174"></A>were unable to read Pudentilla's letter which was written in Greek. I will,
<A NAME="175"></A>therefore, do no more than cite one Latin poet. Those who have read Laevius
<A NAME="176"></A>will recognize the lines.
<A NAME="177"></A><BR><BR>Love-charms the warlocks seek through all the
<A NAME="178"></A>world:
<A NAME="179"></A><BR>The `lover's knot' they try, the magic wheel,
<A NAME="180"></A><BR>ribbons and nails and roots and herbs and shoots,
<A NAME="181"></A><BR>the two-tailed lizard that draws on to love,
<A NAME="182"></A><BR>and eke the charm tbat gods the whinnying mare.
<BR><BR>
<A NAME="183"></A><B>Part 31</B>
<A NAME="184"></A><BR><BR>You would have made out a far more plausible case by pretending
<A NAME="185"></A>that I made use of such things instead of fish, if only you had possessed
<A NAME="186"></A>the slightest erudition. For the belief in the use of these things is so
<A NAME="187"></A>widespread that you might have been believed. But of what use are fish
<A NAME="188"></A>save to be cooked and eaten at meals? In magic they seem to me to be absolutely
<A NAME="189"></A>useless. I will tell you why I think so.
<A NAME="190"></A><BR><BR>Many hold Pythagoras to have been a pupil of Zoroaster, and, like
<A NAME="191"></A>him, to have been skilled in magic. And yet it is recorded that once near
<A NAME="192"></A>Metapontum, on the shores of Italy, his home, which his influence had converted
<A NAME="193"></A>into a second Greece, he noticed certain fishermen draw up their net. He
<A NAME="194"></A>offered to buy whatever it might contain, and after depositing the price
<A NAME="195"></A>ordered all the fish caught in meshes of the net to be relea~ed and thrown
<A NAME="196"></A>back into the sea. He would assuredly never have allowed them to slip from
<A NAME="197"></A>his possession had he known them to possess any valuable magical properties.
<A NAME="198"></A>For being a man of abnormal learning, and a great admirer of the men of
<A NAME="199"></A>old, he remembered that Homer, a poet of manifold or, rather I should say,
<A NAME="200"></A>absolute knowledge of all that may be known, spoke of the power of all
<A NAME="201"></A>the drugs that earth produces, but made no mention of the sea, when speasing
<A NAME="202"></A>of a certain witch, he wrote the line:
<A NAME="203"></A><BR><BR>All drugs, that wide earth nourishes, she knew.
<A NAME="204"></A><BR><BR>Similarly in another passage he says:
<A NAME="205"></A><BR><BR>Earth the grain-giver
<A NAME="206"></A><BR>yields up to her its store of drugs, whereo
<A NAME="207"></A><BR>many be healing, mingled in the cup,
<A NAME="208"></A><BR>and many baneful.
<A NAME="209"></A><BR><BR>But never in the works of Homer did Proteus anoint his face nor
<A NAME="210"></A>Ulysses his magic trench, nor Aeolus his windbags, nor Helen her mixing
<A NAME="211"></A>bowl, nor Circe her cup, nor Venus her girdle, with any charm drawn from
<A NAME="212"></A>the sea or its inhabitants. You alone within the memory of man have been
<A NAME="213"></A>found to sweep as it were by some convulsion of nature all the powers of
<A NAME="214"></A>herbs and roots and young shoots and small pebbles from their hilltops
<A NAME="215"></A>into the sea, and there confine them in the entrails of fish. And so whereas
<A NAME="216"></A>sorcerers at their rites used to call on Mercury the giver of oracles,
<A NAME="217"></A>Venus that lures the soul, the moon that knows the mystery of the night,
<A NAME="218"></A>and Trivia the mistress of the shades, you will transfer Neptune, with
<A NAME="219"></A>Salacia and Portumnus and all the company of Nereids from the cold tides
<A NAME="220"></A>of the sea to the burning tides of love.
<BR><BR>
<A NAME="221"></A><B>Part 32</B>
<A NAME="222"></A><BR><BR>I have given my reasons for refusing to believe that magicians
<A NAME="223"></A>and fish have anything to do with one another. But now, if it please you,
<A NAME="224"></A>we will assume with Aemilianus that fish are useful for making magical
<A NAME="225"></A>charms as well as for their usual purposes. But does that prove that whoever
<A NAME="226"></A>acquires fish is ipso facto a magician? On those lines it might be urged
<A NAME="227"></A>that whoever acquires a sloop is a pirate, whoever acquires a crowbar a
<A NAME="228"></A>burglar, whoever acquires a sword an assassin. You will say that there
<A NAME="229"></A>is nothing in the world, however harmless, that may not be put to some
<A NAME="230"></A>bad use, nothing so cheerful that it may not be given a gloomy meaning.
<A NAME="231"></A>And yet we do not on that account put a bad interpretation on everything,
<A NAME="232"></A>though, for instance, you should hold that incense, cassia, myrrh, and
<A NAME="233"></A>similar other scents are purchased solely for the purpose of funerals;
<A NAME="234"></A>whereas they are also used for sacrifice and medicine.
<A NAME="235"></A><BR><BR>But on the lines of your argument you must believe that even the
<A NAME="236"></A>comrades of Menelaus were magicians; for they, according to the great poet,
<A NAME="237"></A>averted starvation at the isle of Pharos by their use of curved fish-hooks.
<A NAME="238"></A>Nay, you will class in the same category of sorcerers seamews, dolphins,
<A NAME="239"></A>and the lobster; gourmands also, who sink whole fortunes in the sums they
<A NAME="240"></A>pay to fishermen; and fishermen themselves, who by their art capture all
<A NAME="241"></A>manner of fish.
<A NAME="242"></A><BR><BR>`But what do you want fish for?' you insist. I feel myself under
<A NAME="243"></A>no necessity to tell you, and refuse to do so. But I challenge you to prove
<A NAME="244"></A>unsupported that I bought them for the purpose you assert; as though I
<A NAME="245"></A>had bought hellebore or hemlock or opium or any other of those drugs, the
<A NAME="246"></A>moderate use of which is salutary, although they are deadly when given
<A NAME="247"></A>with other substances or in too large quantities. Who would endure it if
<A NAME="248"></A>you made this a ground for accusing me of being a poisoner, merely because
<A NAME="249"></A>those drugs are capable of killing a man?
<BR><BR>
<A NAME="250"></A><B>Part 33</B>
<A NAME="251"></A><BR><BR>However, let us see what these fish were, fish so necessary for
<A NAME="252"></A>my possession and so hard to find, that they were well worth the price
<A NAME="253"></A>I paid for their acquisition. They have mentioned no more than three. To
<A NAME="254"></A>one they gave a false name; as regards the other two they lied. The name
<A NAME="255"></A>was false, for they asserted that the fish was a sea-hare, whereas it was
<A NAME="256"></A>quite another fish, which Themison, my servant, who knows something of
<A NAME="257"></A>medicine as you heard from his own lips, bought of his own suggestion for
<A NAME="258"></A>me to inspect. For, as a matter of fact, he has not as yet ever come across
<A NAME="259"></A>a sea-hare. But I admit that I search for other kinds of fish as well,
<A NAME="260"></A>and have commissioned not only fishermen but private friends to search
<A NAME="261"></A>for all the rarest kinds of fish, begging them either to describe the appearance
<A NAME="262"></A>of the fish or to send it me, if possible, alive, or, failing that, dead.
<A NAME="263"></A>Why I do so I will soon make clear.
<A NAME="264"></A><BR><BR>My accusers lied -- and very cunning they thought themselves --
<A NAME="265"></A>when they closed their false accusation by pretending that I had sought
<A NAME="266"></A>for two sea-beasts known by gross names. That fellow Tannonius wished to
<A NAME="267"></A>indicate the nature of the obscenity, but failed, matchless pleader that
<A NAME="268"></A>he is, owing to his inability to speak. After long hesitation he indicated
<A NAME="269"></A>the name of one of them by means of some clumsy and disgusting circumlocution.
<A NAME="270"></A>The other he found impossible to describe with decency, and evaded the
<A NAME="271"></A>difficulty by turning to my works and quoting a certain passage from them
<A NAME="272"></A>in which I described the attitude of a statue of Venus.
<BR><BR>
<A NAME="273"></A><B>Part 34</B>
<A NAME="274"></A><BR><BR>He also with that lofty puritanism which characterizes him, reproached
<A NAME="275"></A>me for not being ashamed to describe foul things in noble language. I might
<A NAME="276"></A>justly retort on him that, though he openly professes the study of eloquence,
<A NAME="277"></A>that stammering voice of his often gives utterance to noble things so basely
<A NAME="278"></A>as to defile them, and that frequently, when what he has to say presents
<A NAME="279"></A>not the slightest difficulty, he begins to stutter or even becomes utterly
<A NAME="280"></A>tongue-tied. Come now! Suppose I had said nothing about the statue of Venus,
<A NAME="281"></A>nor used the phrase which was of such service to you, what words would
<A NAME="282"></A>you have found to frame a charge, which is as suited to your stupidity
<A NAME="283"></A>as to your powers of speech? I ask you, is there anything more idiotic
<A NAME="284"></A>than the inference that, because the names of two things resemble each
<A NAME="285"></A>other, the things themselves are identical?
<A NAME="286"></A><BR><BR>Or did you think it a particularly clever invention on your part
<A NAME="287"></A>to pretend that I had sought out these two fish for the purpose of using
<A NAME="288"></A>them as magical charms? Remember that it is as absurd an argument to say
<A NAME="289"></A>that these sea-creatures with gross names were sought for gross purposes,
<A NAME="290"></A>as to say that the sea-comb is sought for the adornment of the hair, the
<A NAME="291"></A>fish named sea-hawk to catch birds, the fish named the little boar for
<A NAME="292"></A>the hunting of boars, or the sea-skull to raise the dead. My reply to these
<A NAME="293"></A>lying fabrications, which are as stupid as they are absurd, is that I have
<A NAME="294"></A>never attempted to acquire these playthings of the sea, these tiny trifles
<A NAME="295"></A>of the shore, either gratis or for money.
<BR><BR>
<A NAME="296"></A><B>Part 35</B>
<A NAME="297"></A><BR><BR>Further, I reply that you were quite ignorant of the nature of
<A NAME="298"></A>the objects which you pretended that I sought to acquire. For these worthless
<A NAME="299"></A>fish you mention can be found on any shore in heaps and multitudes, and
<A NAME="300"></A>are cast up on dry land by the merest ripple without any need for human
<A NAME="301"></A>agency. Why do you not say that at the same time I commissioned large numbers
<A NAME="302"></A>of fishermen to secure for me at a price striped sea-shells, rough shells,
<A NAME="303"></A>smooth pebbles, crabs' claws, sea-urchins' husks, the tentacles of cuttlefish,
<A NAME="304"></A>shingle, straws, cordage, not to mention worm-eaten oyster-shells, moss,
<A NAME="305"></A>and seaweed, and all the flotsam of the sea that the winds drive, or the
<A NAME="306"></A>salt wave casts up, or the storm sweeps back, or the calm leaves high and
<A NAME="307"></A>dry all along our shores? For their names are no less suitable than those
<A NAME="308"></A>I mentioned above for the purpose of awakening suspicions.
<A NAME="309"></A><BR><BR>You have said that certain objects drawn from the sea have a certain
<A NAME="310"></A>value for gross purposes on account of the similarity of their names. On
<A NAME="311"></A>this analogy why should not a stone be good for diseases of the bladder,
<A NAME="312"></A>a shell for the making of a will, a crab for a cancer, seaweed for an ague?
<A NAME="313"></A>Really, Claudius Maximus, in listening to these appallingly long-winded
<A NAME="314"></A>accusations to their very close you have shown a patience that is excessive
<A NAME="315"></A>and a kindness which is too long-suffering. For my part when they uttered
<A NAME="316"></A>these charges of theirs, as though they were serious and cogent, while
<A NAME="317"></A>I laughed at their stupidity, I marvelled at your patience.
<BR><BR>
<A NAME="318"></A><B>Part 36</B>
<A NAME="319"></A><BR><BR>However, since he takes so much interest in my affairs, I will
<A NAME="320"></A>now tell Aemilianus why I have examined so many fishes already and why
<A NAME="321"></A>I am unwilling to remain in ignorance of some I have not yet seen. Although
<A NAME="322"></A>he is in the decline of life and suffering from senile decay, let him,
<A NAME="323"></A>if he will, acquire ome learning even at the eleventh hour. Let him read
<A NAME="324"></A>the words of the philosophers of old, that now at any rate he may learn
<A NAME="325"></A>that I am not the first ichthyologist, but follow in the steps of authors,
<A NAME="326"></A>centuries my seniors, such as Aristotle, Theophrastus, Eudemus, Lycon,
<A NAME="327"></A>and the other successors of Plato, who have left many books on the generation,
<A NAME="328"></A>life, parts and differences of animals.
<A NAME="329"></A><BR><BR>It is a good thing, Maximus, that this case is being tried before
<A NAME="330"></A>a scholar like yourself, who have read Aristotle's numerous volumes `on
<A NAME="331"></A>the generation, the anatomy, the history of animals', together with his
<A NAME="332"></A>numberless `Problems' and works by others of his school, treating of various
<A NAME="333"></A>subjects of this kind. If it is an honour and glory to them that they should
<A NAME="334"></A>have put on record the results of their careful researches, why should
<A NAME="335"></A>it be disgraceful to me to attempt the like task, especially since I shall
<A NAME="336"></A>attempt to write on those subjects both in Greek and Latin and in a more
<A NAME="337"></A>concise and systematic manner, and shall strive either to make good omissions
<A NAME="338"></A>or remedy mistakes in all these authors?
<A NAME="339"></A><BR><BR>I beg of you, if you think it worth while, to permit the reading
<A NAME="340"></A>of extracts from my `magic' works, that Aemilianus may learn that my sedulous
<A NAME="341"></A>researches and inquiries have a wider range than he thinks. Bring a volume
<A NAME="342"></A>of my Greek works -- some of my friends who are interested in questions
<A NAME="343"></A>of natural history may perhaps have them with them in court -- take by
<A NAME="344"></A>preference one of those dealing with problems of natural philosophy, and
<A NAME="345"></A>from among those that volume in particular which treats of the race of
<A NAME="346"></A>fish. While he is looking for the book, I will tell you a story which has
<A NAME="347"></A>some relevance to this case.
<BR><BR>
<A NAME="348"></A><B>Part 37</B>
<A NAME="349"></A><BR><BR>The poet Sophocles, the rival and survivor of Euripides--for he
<A NAME="350"></A>lived to extreme old age -- on being accused by his own son of insanity
<A NAME="351"></A>on the ground that the advance of age had destroyed his wits, is said to
<A NAME="352"></A>have produced that matchless tragedy, his Oedipus Coloneus, on which he
<A NAME="353"></A>happened to be engaged at the time, and to have read it aloud to the jury
<A NAME="354"></A>without adding another word in his defence, except that he bade them without
<A NAME="355"></A>hesitation to condemn him as insane if an old man's poetry displeased them.
<A NAME="356"></A>At that point -- so I have read -- the jury rose to their feet as one man
<A NAME="357"></A>to show their admiration of so great a poet, and praised him marvellously
<A NAME="358"></A>both for the shrewdness of his argument and for the eloquence of his tragic
<A NAME="359"></A>verse. And indeed they were not far off unanimously condemning the accuser
<A NAME="360"></A>as the madman instead.
<A NAME="361"></A><BR><BR>Have you found the book? Thank you. Let us try now whether what
<A NAME="362"></A>I write may serve me in good stead in a law-court. Read a few lines at
<A NAME="363"></A>the beginning, then some details concerning the fish. And do you while
<A NAME="364"></A>he reads stop the water-clock.
<BR><BR>
<A NAME="365"></A><B>Part 38</B>
<A NAME="366"></A><BR><BR>You hear, Maximus. You have doubtless frequently read the like
<A NAME="367"></A>in the wor}s of ancient philosophers. Remember too that these volumes of
<A NAME="368"></A>mine describe fishes only, distinguishing those that spring from the union
<A NAME="369"></A>of the sexes from those which are spontaneously generated from the mud,
<A NAME="370"></A>discussing how often and at what periods of the year the males and females
<A NAME="371"></A>of each species come together, setting forth the distinction established
<A NAME="372"></A>by nature between those of them who are viviparous and those who are oviparous
<A NAME="373"></A>-- for thus I translate the Greek phrases zôiotoka and ôiotoka
<A NAME="374"></A>-- together with the causes of this distinction and the organic differences
<A NAME="375"></A>by which it is characterized, in a word -- for I would not weary you by
<A NAME="376"></A>discussing all the different methods of generation in animals -- treating
<A NAME="377"></A>of the distinguishing marks of species, their various manners of life,
<A NAME="378"></A>the difference of their members and ages, with many other points necessary
<A NAME="379"></A>for the man of science but out of place in a law-court.
<A NAME="380"></A><BR><BR>I will ask that a few of my Latin writings dealing with the same
<A NAME="381"></A>science may be read, in which you will notice some rare pieces of knowledge
<A NAME="382"></A>and names but little known to the Romans; indeed they have never been produced
<A NAME="383"></A>before today, but yet thanks to my toil and study they have been so translated
<A NAME="384"></A>from the Greek, that in spite of their strangeness they are none the less
<A NAME="385"></A>of Latin mintage. Do you deny this, Aemilianus? If so, let your advocates
<A NAME="386"></A>tell me in what Latin author they have ever before read such words as those
<A NAME="387"></A>which I will cause to be recited to you. I will mention only aquatic animals,
<A NAME="388"></A>nor will I make any reference to other animals save in connexion with the
<A NAME="389"></A>characteristics which distinguish them from aquatic creatures. Listen then
<A NAME="390"></A>to what I say. You will cry out at me saying that I am giving you a list
<A NAME="391"></A>of magic names such as are used in Egyptian or Babylonian rites. Selacheia,
<A NAME="392"></A>malacheia, malakostraka, chondrakantha, ostrakoderma, karcharodonta, amphibia,
<A NAME="393"></A>lepidôta, pholidôta, dermoptera, steganopoda, monèrè,
<A NAME="394"></A>sunagelastika -- I might continue the list, but it is not worth wasting
<A NAME="395"></A>time over such trifles, and I need time to deal with other charges. Meanwhile
<A NAME="396"></A>read out my translation into Latin of the few names I have just given
<A NAME="397"></A>you.
<BR><BR>
<A NAME="398"></A><B>Part 39</B>
<A NAME="399"></A><BR><BR>What do you think? Is it disgraceful for a philosopher who is no
<A NAME="400"></A>rude and unlearned person of the reckless Cynic type, but who remembers
<A NAME="401"></A>that he is a disciple of Plato, is it disgraceful for such an one to know
<A NAME="402"></A>and care for such learning or to be ignorant and indifferent? To know how
<A NAME="403"></A>far such things reveal the workings of providence, or to swallow all the
<A NAME="404"></A>tales his father and mother told him of the immortal
<A NAME="405"></A>gods?
<A NAME="406"></A><BR><BR>Quintus Ennius wrote a poem on dainties: he there enumerates countless
<A NAME="407"></A>species of fish, which of course he had carefully studied. I remember a
<A NAME="408"></A>few lines and will recite them:
<A NAME="409"></A><BR><BR>Clipea's sea-weasels are of all the best,
<A NAME="410"></A><BR>for `mice' the place is Aenus; oysters rough
<A NAME="411"></A><BR>in greatest plenty from Abydos come.
<A NAME="412"></A><BR>The sea-comb's found at Mitylene and
<A NAME="413"></A><BR>Ambracian Charadrus, and I praise
<A NAME="414"></A><BR>Brundisian sargus: take him, if he's big.
<A NAME="415"></A><BR>Know that Tarentum's small sea-boar is prime;
<A NAME="416"></A><BR>the sword-fish at Surrentum thou shouldst buy;
<A NAME="417"></A><BR>Blue fish at Cumae. What! Have I passed by
<A NAME="418"></A><BR>Scarus? The brain of Jove is not less sweet.
<A NAME="419"></A><BR>You catch them large and good off Nestor's home.
<A NAME="420"></A><BR>Have I passed by the black-tail and the `thrush',
<A NAME="421"></A><BR>the sea-merle and the shadow of the sea?
<A NAME="422"></A><BR>Best to Corcyra go for cuttle-fish,
<A NAME="423"></A><BR>for the acarne and the fat sea-skull
<A NAME="424"></A><BR>the purple-fish, the little murex too,
<A NAME="425"></A><BR>mice of the sea and the sea-urchin sweet.
<A NAME="426"></A><BR><BR>He glorified many fish in other verses, stating where each was
<A NAME="427"></A>to be found and whether they were best fried or stewed, and yet he is not
<A NAME="428"></A>blamed for it by the learned. Spare then to blame me, who describe things
<A NAME="429"></A>known to few under elegant and appropriate names both in Greek and
<A NAME="430"></A>Latin.
<BR><BR>
<A NAME="431"></A><B>Part 40</B>
<A NAME="432"></A><BR><BR>Enough of this! I call your attention to another point. What if
<A NAME="433"></A>I take such interest and possess such skill in medicine as to search for
<A NAME="434"></A>certain remedies in fish? For assuredly as nature with impartial munificence
<A NAME="435"></A>has distributed and implanted many remedies throughout all other created
<A NAME="436"></A>things, so also similar remedies are to be found in fish. Now, do you think
<A NAME="437"></A>it more the business of a magician than of a doctor, or indeed of a philosopher,
<A NAME="438"></A>to know and seek out remedies? For the philosopher will use them not to
<A NAME="439"></A>win money for his purse, but to give assistance to his fellow men. The
<A NAME="440"></A>doctors of old indeed knew how to cure wounds by magic song, as Homer,
<A NAME="441"></A>the most reliable of all the writers of antiquity, tells us, making the
<A NAME="442"></A>blood of Ulysses to be stayed by a chant as it gushed forth from a wound.
<A NAME="443"></A>Now nothing that is done to save life can be matter for
<A NAME="444"></A>accusation.
<A NAME="445"></A><BR><BR>`But,' says my adversary, `for what purpose save evil did you dissect
<A NAME="446"></A>the fish brought you by your servant Themison?' As if I had not told you
<A NAME="447"></A>just now that I write treatises on the organs of all kind of animals, describing
<A NAME="448"></A>the place, number and purpose of their various parts, diligently investigating
<A NAME="449"></A>Aristotle's works on anatomy and adding to them where necessary. I am,
<A NAME="450"></A>therefore, greatly surprised that you are only aware of my having inspected
<A NAME="451"></A>one small fish, although I have actually inspected a very large number
<A NAME="452"></A>under all circumstances wherever I might find them, and have, moreover,
<A NAME="453"></A>made no secret of my researches, but conducted them openly before all the
<A NAME="454"></A>world, so that the merest stranger may, if it please him, stand by and
<A NAME="455"></A>observe me. In this I follow the instruction of my masters, who assert
<A NAME="456"></A>that a free man of free spirit should as far as possible wear his thoughts
<A NAME="457"></A>upon his face. Indeed I actually showed this small fish, which you call
<A NAME="458"></A>a sea-hare, to many who stood by.
<A NAME="459"></A><BR><BR>I do not yet know what name to call it without closer research,
<A NAME="460"></A>since in spite of its rarity and most remarkable characteristics I do not
<A NAME="461"></A>find it described by any of the ancient philosophers. This fish is, as
<A NAME="462"></A>far as my knowledge extends, unique in one respect, for it contains twelve
<A NAME="463"></A>bones resembling the knuckle-bones of a sucking-pig, linked together like
<A NAME="464"></A>a chain in its belly. Apart from this it is boneless. Had Aristotle known
<A NAME="465"></A>this, Aristotle who records as a most remarkable phenomenon the fact that
<A NAME="466"></A>the fish known as the small sea-ass alone of all fishes has its diminutive
<A NAME="467"></A>heart placed in its stomach, he would assuredly have mentioned the
<A NAME="468"></A>fact.
<BR><BR>
<A NAME="469"></A><B>Part 41</B>
<A NAME="470"></A><BR><BR>`You dissected a fish,' he says. Who can call this a crime in a
<A NAME="471"></A>philosopher which would be no crime in a butcher or cook? `You dissected
<A NAME="472"></A>a fish.' Perhaps you object to the fact that it was raw. You would not
<A NAME="473"></A>regard it as criminal if I had explored its stomach and cut up its delicate
<A NAME="474"></A>liver after it was cooked, as you teach the boy Sicinius Pudens to do with
<A NAME="475"></A>his own fish at meals. And yet it is a greater crime for a philosopher
<A NAME="476"></A>to eat fish than to inspect them. Are augurs to be allowed to explore the
<A NAME="477"></A>livers of victims and may not a philosopher look at them too, a philosopher
<A NAME="478"></A>who knows that he can draw omens from every animal, that he is the high-priest
<A NAME="479"></A>of every god? Do you bring that as a reproach against me which is one of
<A NAME="480"></A>the reasons for the admiration with which Maximus and myself regard Aristotle?
<A NAME="481"></A>Unless you drive his works from the libraries and snatch them from the
<A NAME="482"></A>hands of students you cannot accuse me. But enough! I have said almost
<A NAME="483"></A>more on this subject than I ought.
<A NAME="484"></A><BR><BR>See, too, how they contradict themselves. They say that I sought
<A NAME="485"></A>my wife in marriage with the help of the black art and charms drawn from
<A NAME="486"></A>the sea at the very time when they acknowledge me to have been in the midmost
<A NAME="487"></A>mountains of Gaetulia, where, I suppose, Deucalion's deluge has made it
<A NAME="488"></A>possible to find fish! I am, however, glad that they do not know that I
<A NAME="489"></A>have read Theophrastus' `On beasts that bite and sting' and Nicander `On
<A NAME="490"></A>the bites of wild animals'; otherwise they would have accused me of poisoning
<A NAME="491"></A>as well! As a matter of fact I have acquired a knowledge of these subjects
<A NAME="492"></A>thanks to my reading of Aristotle and my desire to emulate him. I owe something
<A NAME="493"></A>also to the advice of my master Plato, who rays that those who make such
<A NAME="494"></A>investigations as these `pursue a delightful form of amusement which they
<A NAME="495"></A>will never regret.'
<BR><BR>
<A NAME="496"></A><B>Part 42</B>
<A NAME="497"></A><BR><BR>Since I have sufficiently cleared up this business of the fish,
<A NAME="498"></A>listen to another of their inventions equally stupid, but much more extravagant
<A NAME="499"></A>and far more wicked. They themselves knew that their argument about the
<A NAME="500"></A>fish was futile and bound to fail. They realized, moreover, its strange
<A NAME="501"></A>absurdity (for who ever heard of fish being scaled and boned for dark purposes
<A NAME="502"></A>of magic?), they realized that it would be better for their fictions to
<A NAME="503"></A>deal with things of more common report, which have ere now been believed.
<A NAME="504"></A>And so they devised the following fiction which does at least fall within
<A NAME="505"></A>the limits of popular credence and rumour. They asserted that I had taken
<A NAME="506"></A>a boy apart to a secret place with a small altar and a lantern and only
<A NAME="507"></A>a few accomplices as witnesses, and there so bewitched him with a magical
<A NAME="508"></A>incantation that he fell in the very spot where I pronounced the charm,
<A NAME="509"></A>and on being awakened was found to be out of his wits. They did not dare
<A NAME="510"></A>to go any further with the lie. To complete their story they should have
<A NAME="511"></A>added that the boy uttered many prophecies.
<A NAME="512"></A><BR><BR>For this we know is the prize of magical incantations, namely divination
<A NAME="513"></A>and prophecy. And this miracle in the case of boys is confirmed not only
<A NAME="514"></A>by vulgar opinion but by the authority of learned men. I remember reading
<A NAME="515"></A>various relations of the kind in the philosopher Varro, a writer of the
<A NAME="516"></A>highest learning and erudition, but there was the following story in particular.
<A NAME="517"></A>Inquiry was being made at Tralles by means of magic into the probable issue
<A NAME="518"></A>of the Mithridatic war, and a boy who was gazing at an image of Mercury
<A NAME="519"></A>reflected in a bowl of water foretold the future in a hundred and sixty
<A NAME="520"></A>lines of verse. He records also that Fabius, having lost five hundred denarii,
<A NAME="521"></A>came to consult Nigidius; the latter by means of incantations inspired
<A NAME="522"></A>certain boys so that they were able to indicate to him where a pot containing
<A NAME="523"></A>a certain portion of the money had been hidden in the ground, and how the
<A NAME="524"></A>remainder had been dispersed, one denarius having found its way into the
<A NAME="525"></A>possession of Marcus Cato the philosopher. This coin Cato acknowledged
<A NAME="526"></A>he had received from a certain lackey as a contribution to the treasury
<A NAME="527"></A>of Apollo.
<BR><BR>
<A NAME="528"></A><B>Part 43</B>
<A NAME="529"></A><BR><BR>I have read this and the like concerning boys and art-magic in
<A NAME="530"></A>several authors, but I am in doubt whether to admit the truth of such stories
<A NAME="531"></A>or no, although I believe Plato when he asserts that there are certain
<A NAME="532"></A>divine powers holding a position and possessing a character midway between
<A NAME="533"></A>gods and men, and that all divination and the miracles of magicians are
<A NAME="534"></A>controlled by them. Moreover it is my own personal opinion that the human
<A NAME="535"></A>soul, especially when it is young and unsophisticated, may by the allurement
<A NAME="536"></A>of music or the soothing influence of sweet smells be lulled into slumber
<A NAME="537"></A>and banished into oblivion of its surroundings so that, as all consciousness
<A NAME="538"></A>of the body fades from the memory, it returns and is reduced to its primal
<A NAME="539"></A>nature, which is in truth immortal and divine; and thus, as it were in
<A NAME="540"></A>a kind of slumber, it may predict the future.
<A NAME="541"></A><BR><BR>But howsoever these things may be, if any faith is to be put in
<A NAME="542"></A>them, the prophetic boy must, as far as I can understand, be fair and unblemished
<A NAME="543"></A>in body, shrewd of wit and ready of speech, so that a worthy and fair shrine
<A NAME="544"></A>may be provided for the divine indwelling power (if indeed such a power
<A NAME="545"></A>does enter into the boy's body) or that the boy's mind when wakened may
<A NAME="546"></A>quickly apply itself to its inherent powers of divination, find them ready
<A NAME="547"></A>to its use and reproduce their promptings undulled and unimpaired by any
<A NAME="548"></A>loss of memory. For, as Pythagoras said, not every kind of wood is fit
<A NAME="549"></A>to be carved into the likeness of Mercury.
<A NAME="550"></A><BR><BR>If that be so, tell me who was that healthy, unblemished, intelligent,
<A NAME="551"></A>handsome boy whom I deemed worthy of initiation into such mysteries by
<A NAME="552"></A>the power of my spells. As a matter of fact, Thallus, whom you nentioned,
<A NAME="553"></A>needs a doctor rather than a magician. For the poor wretch is such a victim
<A NAME="554"></A>to epilepsy that he frequently has fits twice or thrice in one day without
<A NAME="555"></A>the need for any incantations, and exhausts all his limbs with his convulsions.
<A NAME="556"></A>His face is ulcerous, his head bruised in front and behind, his eyes are
<A NAME="557"></A>dull, his nostrils distended, his feet stumbling. He may claim to be the
<A NAME="558"></A>greatest of magicians in whose presence Thallus has remained for any considerable
<A NAME="559"></A>time upon his feet. For he is continually lying down, either a seizure
<A NAME="560"></A>or mere weariness causing him to collapse.
<BR><BR>
<A NAME="561"></A><B>Part 44</B>
<A NAME="562"></A><BR><BR>Yet you say that it is my incantations that have overwhelmed him,
<A NAME="563"></A>simply because he has once chanced to have a fit in my presence. Many of
<A NAME="564"></A>his fellow servants, whose appearance as witnesses you have demanded, are
<A NAME="565"></A>present in court. They all can tell you why it is they spit upon Thallus,
<A NAME="566"></A>and why no one ventures to eat from the same dish with him or to drink
<A NAME="567"></A>from the same cup. But why do I speak of these slaves? You yourselves have
<A NAME="568"></A>eyes. Deny then, if you dare, that Thallus used to have fits of epilepsy
<A NAME="569"></A>long before I came to Oea, or that has frequently been shown to doctors.
<A NAME="570"></A>Do his fellow slaves, who are at your service, deny
<A NAME="571"></A>this?
<A NAME="572"></A><BR><BR>I will confess myself guilty of everything, if he has not long
<A NAME="573"></A>since been sent away into the country, far from the sight of all of them,
<A NAME="574"></A>to a distant farm, for fear he should infect the rest of the household.
<A NAME="575"></A>They cannot deny this to be the fact. For the same reason it is impossible
<A NAME="576"></A>for us to produce him here today. The whole of this accusation has been
<A NAME="577"></A>reckless and sudden, and it was only the day before yesterday that Aemilianus
<A NAME="578"></A>demanded that we should produce fifteen slaves before you. The fourteen
<A NAME="579"></A>living in the town are present today. Thallus only is absent owing to the
<A NAME="580"></A>fact that he has been banished to a place some hundred miles distant. However,
<A NAME="581"></A>we have sent a man to bring him here in a carriage.
<A NAME="582"></A><BR><BR>I ask you, Maximus, to question these fourteen slaves whom we have
<A NAME="583"></A>produced as to where the boy Thallus is and what is the state of his health;
<A NAME="584"></A>I ask you to question my accuser's slaves. They will not deny that this
<A NAME="585"></A>boy is of revolting appearance, that his body is rotten through and through
<A NAME="586"></A>with disease, that he is liable to fits, and is a barbarian and a clodhopper.
<A NAME="587"></A>This is indeed a handsome boy whom you have selected as one who might fairly
<A NAME="588"></A>be produced at the offering of sacrifice, whom one might touch upon the
<A NAME="589"></A>head and clothe in a fair white cloak in expectation of some prophetic
<A NAME="590"></A>reply from his lips! I only wish he were present. I would have entrusted
<A NAME="591"></A>him to your tender mercies, Aemilianus, and would be ready to hold him
<A NAME="592"></A>myself that you might question him. Here in open court before the judges
<A NAME="593"></A>he would have rolled his wild eyes upon you, he would have foamed at the
<A NAME="594"></A>mouth, spat in your face, drawn in his hands convulsively, shaken his head
<A NAME="595"></A>and fallen at last in a fit into your arms.
<BR><BR>
<A NAME="596"></A><B>Part 45</B>
<A NAME="597"></A><BR><BR>Here are fourteen slaves whom you bade me produce in court. Why
<A NAME="598"></A>do you refuse to question them? You want one epileptic boy who, you know
<A NAME="599"></A>as well as I, has long been absent from Oea. What clearer evidence of the
<A NAME="600"></A>falseness of your accusations could be desired? Fourteen slaves are present,
<A NAME="601"></A>as you required; you ignore them. One young boy is absent: you concentrate
<A NAME="602"></A>your attack on him. What is it that you want? Suppose Thallus were present.
<A NAME="603"></A>Do you want to prove that he had a fit in my presence? Why, I myself admit
<A NAME="604"></A>it. You say that this was the result of incantation. I answer that the
<A NAME="605"></A>boy knows nothing about it, and that I can prove that it was not so. Even
<A NAME="606"></A>you will not deny that Thallus was epileptic. Why then attribute his fall
<A NAME="607"></A>to magic rather than disease? Was there anything improbable in his suffering
<A NAME="608"></A>that fate in my presence, which he has often suffered on other occasions
<A NAME="609"></A>in the presence of a number of persons?
<A NAME="610"></A><BR><BR>Nay, even supposing I had thought it a great achievement to cast
<A NAME="611"></A>an epileptic into a fit, why should I use charms when, as I am told by
<A NAME="612"></A>writers on natural history, the burning of the stone named gagates is an
<A NAME="613"></A>equally sure and easy proof of the disease? For its scent is commonly used
<A NAME="614"></A>as a test of the soundness or infirmity of slaves even in the slave-market.
<A NAME="615"></A>Again, the spinning of a potter's wheel will easily infect a man suffering
<A NAME="616"></A>from this disease with its own giddiness. For the sight of its rotations
<A NAME="617"></A>weakens his already feeble mind, and the potter is far more effective than
<A NAME="618"></A>the magician for casting epileptics into convulsions.
<A NAME="619"></A><BR><BR>You had no reason for demanding that I should produce these slaves;
<A NAME="620"></A>I have good reason for asking you to name those who witnessed that guilty
<A NAME="621"></A>ritual when I cast the moribund Thallus into one of his fits. The only
<A NAME="622"></A>witness you mention is that worthless boy, Sicinius Pudens, in whose name
<A NAME="623"></A>you accuse me. He says that he was present. His extreme youth is no reason
<A NAME="624"></A>why we should reject his sworn evidence, but the fact that he is one of
<A NAME="625"></A>my accusers does detract from his credibility. It would have been easier
<A NAME="626"></A>for you, Aemilianus, and your evidence would have carried much more weight,
<A NAME="627"></A>had you said that you were present at the rite and had been mad ever since,
<A NAME="628"></A>instead of entrusting the whole business to the evidence of boys as though
<A NAME="629"></A>it were a mere joke. A boy had a fit, a boy saw him. Was it also some boy
<A NAME="630"></A>that bewitched him?
<BR><BR>
<A NAME="631"></A><B>Part 46</B>
<A NAME="632"></A><BR><BR>At this point Tannonius Pudens, like the old hand he is, saw that
<A NAME="633"></A>this lie also was falling flat and was doomed to failure by the frowns
<A NAME="634"></A>and murmurs of the audience, and so, in order to check the suspicions of
<A NAME="635"></A>some of them by kindling fresh expectations, he said that he would produce
<A NAME="636"></A>other boys as well whom I had similarly bewitched. He thus passed to another
<A NAME="637"></A>line of accusation.
<A NAME="638"></A><BR><BR>I might ignore it, but I will go out of my way to challenge it
<A NAME="639"></A>as I have done with all the rest. I want those boys to be produced. I hear
<A NAME="640"></A>they have been bribed by the promise of their liberty to perjure themselves.
<A NAME="641"></A>But I say no more. Only produce them. I demand and insist, Tannonius Pudens,
<A NAME="642"></A>that you should fulfil your promise. Bring forward those boys in whose
<A NAME="643"></A>evidence you put your trust; produce them, name them. You may use the time
<A NAME="644"></A>allotted to my speech for the purpose. Speak, I say, Tannonius. Why are
<A NAME="645"></A>you silent? Why do you hesitate? Why look round? If he does not remember
<A NAME="646"></A>what he has said, or has forgotten his witnesses' names, do you at any
<A NAME="647"></A>rate, Aemilianus, come forward and tell us what instructions you gave your
<A NAME="648"></A>advocate, and produce those boys. Why do you turn pale? Why are you silent?
<A NAME="649"></A>Is this the way to bring an accusation? Is this the way to indict a man
<A NAME="650"></A>on so serious a charge? Is it not rather an insult to so distinguished
<A NAME="651"></A>a citizen as Claudius Maximus, and a false and slanderous persecution of
<A NAME="652"></A>myself?
<A NAME="653"></A><BR><BR>However, if your representative has made a slip in his speech,
<A NAME="654"></A>and there are no such boys to produce, at any rate make some use of the
<A NAME="655"></A>fourteen whom I have brought into court. If you refuse, why did you demand
<A NAME="656"></A>the appearance of such a housefull?
<BR><BR>
<A NAME="657"></A><B>Part 47</B>
<A NAME="658"></A><BR><BR>You have demanded fifteen slaves to support an accusation of magic;
<A NAME="659"></A>how many would you be demanding if it were a charge of violence? The inference
<A NAME="660"></A>is that fifteen slaves know something, and that something is still a mystery.
<A NAME="661"></A>Or is it nothing mysterious and yet something connected with magic? You
<A NAME="662"></A>must admit one of these two alternatives: either the proceeding to which
<A NAME="663"></A>I admitted so many witnesses had nothing improper about it, or, if it had,
<A NAME="664"></A>it should not have been witnessed by so many. Now this magic of which you
<A NAME="665"></A>accuse me is, I am told, a crime in the eyes of the law, and was forbidden
<A NAME="666"></A>in remote antiquity by the Twelve Tables because in some incredible manner
<A NAME="667"></A>crops had been charmed away from one field to another. It is then as mysterious
<A NAME="668"></A>an art as it is loathly and horrible; it needs as a rule night-watches
<A NAME="669"></A>and concealing darkness, solitude absolute and murmured incantations, to
<A NAME="670"></A>hear which few free men are admitted, not to speak of slaves. And yet you
<A NAME="671"></A>will have it that there were fifteen slaves present on this occasion. Was
<A NAME="672"></A>it a marriage? Or any other crowded ceremony? Or a seasonable banquet?
<A NAME="673"></A>Fifteen slaves take part in a magic rite as though they had been created
<A NAME="674"></A>quindecimvirs for the performance of sacrifice! Is it likely that I should
<A NAME="675"></A>have permitted so large a number to be present on such an occasion, if
<A NAME="676"></A>they were too many to be accomplices? Fifteen free men form a borough,
<A NAME="677"></A>fifteen slaves a household, fifteen fettered serfs a chain-gang. Did I
<A NAME="678"></A>need such a crowd to help me by holding the lustral victims during the
<A NAME="679"></A>lengthy rite? No! the only victims you mentioned were hens! Were they to
<A NAME="680"></A>count the grains of incense? Or to knock Thallus down?
<BR><BR>
<A NAME="681"></A><B>Part 48</B>
<A NAME="682"></A><BR><BR>You assert also that by promising to heal her I inveigled to my
<A NAME="683"></A>house a free woman who suffered from the same disease as Thallus; that
<A NAME="684"></A>she, too, fell senseless as a result of my incantations. It appears to
<A NAME="685"></A>me that you are accusing a wrestler, not a magician, since you say that
<A NAME="686"></A>all who visited me had a fall. And yet Themison, who is a physician and
<A NAME="687"></A>who brought the woman for my inspection, denied, when you asked him, Maximus,
<A NAME="688"></A>that I had done anything to the woman other than ask her whether she heard
<A NAME="689"></A>noises in her ears, and if so, which ear suffered most. He added that she
<A NAME="690"></A>departed immediately after telling me that her right ear was most troubled
<A NAME="691"></A>in that way.
<A NAME="692"></A><BR><BR>At this point, Maximus, although I have for the present been careful
<A NAME="693"></A>to abstain from praising you, lest I should seem to have flattered you
<A NAME="694"></A>with an eye to winning my case, yet I cannot help praising you for the
<A NAME="695"></A>astuteness of your questions. After they had spent much time in discussing
<A NAME="696"></A>these points and asserting that I had bewitched the woman, and after the
<A NAME="697"></A>doctor who was present on that occasion had denied that I had done so,
<A NAME="698"></A>you, with shrewdness more than human, asked them what profit I derived
<A NAME="699"></A>from my incantations They replied, `The woman had a fit.' `What then?'
<A NAME="700"></A>you asked, `Did she die?' `No,' they said. `What is your point then? How
<A NAME="701"></A>did the fact of her having a fit profit Apuleius?'
<A NAME="702"></A><BR><BR>That third question showed brilliant penetration and persistence.
<A NAME="703"></A>You knew that it was necessary to submit all facts to stringent examination
<A NAME="704"></A>of their causes, that often facts are admitted while motives remain to
<A NAME="705"></A>seek, and that the representatives of litigants are called pleaders of
<A NAME="706"></A>causes, because they set forth the causes of each particular act. To deny
<A NAME="707"></A>a fact is easy and needs no advocate, but it is far more arduous and difficult
<A NAME="708"></A>a task to demonstrate the rightness or wrongness of a given action. It
<A NAME="709"></A>is waste of time, therefore, to inquire whether a thing was done, when,
<A NAME="710"></A>even if it were done, no evil motive can be alleged. Under such circumstances,
<A NAME="711"></A>if no criminal motive is forthcoming, a good judge releases the accused
<A NAME="712"></A>from all further vexatious inquiry.
<A NAME="713"></A><BR><BR>So now, since they have not proved that I either bewitched the
<A NAME="714"></A>woman or caused her to have a fit, I for my part will not deny that I examined
<A NAME="715"></A>her at the request of a physician; and I will tell you, Maximus, why I
<A NAME="716"></A>asked her if she had noises in her ears. I will do this not so much to
<A NAME="717"></A>clear myself of the charge which you, Maximus, have already decided to
<A NAME="718"></A>involve neither blame nor guilt, as to impart to you something worthy of
<A NAME="719"></A>your hearing and interesting to one of your erudition. I will tell you
<A NAME="720"></A>in as few words as possible. I have only to call your attention to certain
<A NAME="721"></A>facts. To instruct you would be presumption.
<BR><BR>
<A NAME="722"></A><B>Part 49</B>
<A NAME="723"></A><BR><BR>The philosopher Plato, in his glorious work, the Timaeus, sets
<A NAME="724"></A>forth with more than mortal eloquence the constitution of the whole universe.
<A NAME="725"></A>After discoursing with great insight on the three powers that make up man's
<A NAME="726"></A>soul, and showing with the utmost clearness the divine purpose that shaped
<A NAME="727"></A>our various members, he treats of the causes of all diseases under three
<A NAME="728"></A>heads. The first cause lies in the elements of the body, when the actual
<A NAME="729"></A>qualities of those elements, moisture and cold and their two opposites,
<A NAME="730"></A>fail to harmonize. That comes to pass when one of these clements assumes
<A NAME="731"></A>undue proportions or moves from its proper place. The second cause of disease
<A NAME="732"></A>lies in the vitiation of those components of the body which, though formed
<A NAME="733"></A>out of the simple elements, have coalesced in such a manner as to have
<A NAME="734"></A>a specific character of their own, such as blood, entrails, bone, marrow,
<A NAME="735"></A>and the various substances made from the blending of each of these. Thirdly,
<A NAME="736"></A>the concretion in the body of various juices, turbid vapours, and dense
<A NAME="737"></A>humours is the last provocative of sickness.
<BR><BR>
<A NAME="738"></A><B>Part 50</B>
<A NAME="739"></A><BR><BR>Of these causes that which contributes most to epilepsy, the disease
<A NAME="740"></A>of which I set out to speak, is a condition when the flesh is so melted
<A NAME="741"></A>by the noxious influence of fire as to form a thick and foaming humour.
<A NAME="742"></A>This generates a vapour, and the heat of the air thus compressed within
<A NAME="743"></A>the body causes a white and eruptive ferment. If this ferment succeeds
<A NAME="744"></A>in escaping from the body, it is dispersed in a manner that is repulsive
<A NAME="745"></A>rather than dangerous. For it causes an eczema to break out upon the surface
<A NAME="746"></A>of the skin of the breast and mottles it with all kinds of blotches. But
<A NAME="747"></A>the person to whom this happens is never again attacked with epilepsy,
<A NAME="748"></A>and so he rids himself of a most sore disease of the spirit at the price
<A NAME="749"></A>of a slight disfigurement of the body.
<A NAME="750"></A><BR><BR>But if, on the other hand, this dangerous corruption be contained
<A NAME="751"></A>within the body and mingle with the black bile, and so run fiercely through
<A NAME="752"></A>every vein, and then working its way upwards to the head flood the brain
<A NAME="753"></A>with its destructive stream, it straightway weakens that royal part of
<A NAME="754"></A>man's spirit which is endowed with the power of reason and is enthroned
<A NAME="755"></A>in the head of man, that is its citadel and palace. For it overwhelms and
<A NAME="756"></A>throws into confusion those channels of divinity and paths of wisdom. During
<A NAME="757"></A>sleep it makes less havoc, but when men are full of meat and wine it makes
<A NAME="758"></A>its presence somewhat unpleasantly felt by a choking sensation, the herald
<A NAME="759"></A>of epilepsy. But if it reaches such strength as to attack the heads of
<A NAME="760"></A>men when they are wide awake, then their minds grow dull with a sudden
<A NAME="761"></A>cloud of stupefaction and they fall to the ground, their bodies swooning
<A NAME="762"></A>as in death, their spirit fainting within them. Men of our race have styled
<A NAME="763"></A>it not only the `Great sickness ' and the `Comitial sickness', but also
<A NAME="764"></A>the `Divine sickness', in this resembling the Greeks, who call it hiera
<A NAME="765"></A>nosos, the holy sickness. The name is just; for this sickness does outrage
<A NAME="766"></A>to the rational part of the soul, which is by far the most
<A NAME="767"></A>holy.
<A NAME="end"></A>
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