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But it is a common and general error of the uninitiated to bring the following accusations against philosophers. Some of them think that those who explore the origins and elements of material things are irreligious, and assert that th ey deny the existence of the gods. Take, for instance, the cases of Anaxagoras, Leucippus, Democritus, and Epicurus, and other natural philosophers. Others call those magicians who bestow unusual care on the investigation of the workings of providence and unusual devotion on their worship of the gods, as though, forsooth, they knew how to perform everything that they know actually to be performed. So Epimenides, Orpheus, Pythagoras, and Ostanes were regarded as magicians, while a similar suspicion attache d to the `purifications' of Empedocles, the `demon' of Socrates and the `good' of Plato. I congratulate myself therefore on being admitted to such distinguished company.

I fear, however, Maximus, that you may regard the empty, ridiculous and childish fictions which my opponents have advanced in support of their case as serious charges merely because they have been put forward. `Why,' says my accuser, `have you sought out particular kinds of fish?' Why should not a philosopher be permitted to do for the satisfaction of his desire for knowledge what the gourmand is permitted to do for the satisfaction of his gluttony? `What,' he asks, `induced a free woman to marry you aft er thirteen years of widowhood?' As if it were not more remarkable that she should have remained a widow so long. `Why, before she married you, did she express certain opinions in a letter?' As if anyone should give the reasons for another p erson's private opinions. `But,' he goes on, `although she was your senior in years, she did not despise your youth.' Surely this simply serves to show that there was no need of magic to induce a woman to marry a man, or a widow to wed a bachelor some yea rs her junior. There are more charges equally frivolous. `Apuleius,' he persists, `keeps a mysterious object in his house which he worships with veneration.' As if it were not a worse offence to have nothing to worship at all. `A boy fell to the ground in Apuleius' presence.' What if a young man or even an old man had fallen in my presence through a sudden stroke of disease or merely owing to the slipperiness of the ground? Do you really think to prove your charge of magic by such arguments as these: the fall of a wretched boy, my marriage to my wife, my purchases of fish?