rflows 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' ([Greek: katharmoi]). 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 [Greek:
daimonion], 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 [Greek: to agathon] with the [Greek: demiourgos] the creator spoken
of in the Tim