e for the use of magic. I ask Rufinus
and Aemilianus to answer me and tell me--even assuming that I am the
most consummate magician--what had I to gain by persuading Pudentilla
to marry me by means of my love philtres and my incantations. I am
well aware that many persons, when accused of some crime or other,
even if it has been shown that there was some real motive for the
offence, have amply cleared themselves of guilt by this one line of
defence, that the whole record of their lives renders the suspicion of
such a crime incredible and that even though there may have been
strong temptation to sin, the mere fact of the existence of the
temptation should not be counted against them. We have no right to
assume that everything that might have been done actually has been
done. Circumstances may alter; the one true guide is a man's
character; the one sure indication that a charge should be rejected or
believed is the fact that through all his life the accused has set his
face towards vice or virtue as the case may be. I might with the
utmost justice put in such a plea for myself, but I waive my right in
your favour, and shall think that I have made out but a poor case for
myself, if I do no more than amply clear myself of all your charges
and show that there exists not the slightest ground for suspecting me
of sorcery. Consider what confidence in my innocence and what contempt
of you is implied by my conduct. If you can discover one trivial
reason that might have led me to woo Pudentilla for the sake of some
personal advantage, if you can prove that I have made the very
slightest profit out of my marriage, I am ready to be any magician you
please--the great Carmendas himself or Damigeron or Moses[28] of whom
you have heard, or Jannes or Apollobex or Dardanus himself or any
sorcerer of note from the time of Zoroaster and Ostanes till now.

[Footnote 28: _is Moses_ (Jan. Parrhasius).]

91. See, Maximus, what a disturbance they have raised, merely because
I have mentioned a few magicians by name. What am I to do with men so
stupid and uncivilized? Shall I proceed to prove to you that I have
come across these names and many more in the course of my study of
distinguished authors in the public libraries? Or shall I argue that
the knowledge of the names of sorcerers is one thing, participation in
their art another, and that it is not tantamount to confessing a crime
to have one's brain well stored with learning and a memory rete