oruit
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 [Greek:
theriaka] 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 59_c_.

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 [Greek: daimones] 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). Th