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111 Nor, in fact, did the men of old think that this animal was wholly pure, for it was never sacrificed to any of the Olympian gods: and when it is sent to the cross-roads as a supper for the earth-goddess Hecatê, Cf. 277 b, 280 c, supra; Life of Romulus, xxi. (31 e). it has its due portion among sacrifices that avert and expiate evil. In Sparta they immolate puppies to the bloodiest of the gods, Enyalius: and in Boeotia the ceremony of public purification is to pass between the parts of a dog which has been cut in twain. The Romans themselves, in the month of purification,February; Cf. 280 b, supra. at the Wolf Festival, which they call the Lupercalia, sacrifice a dog. Hence it is not out of keeping that those who have attained to the office of serving the highest and purest god should be forbidden to make a dog their familiar companion and housemate.

112 For what reason was it forbidden the priest of Jupiter to touch ivy or to pass along a road overhung by a vine growing on a tree? Cf. Aulus Gellius, x. 15. 12.

112 Is this second question like the precepts: Do not eat seated on a stool, Do not sit on a peck measure, Do not step over a broom? For the followers of Pythagoras Cf. 281 a, supra; Moralia, 727 c. did not really fear these things nor guard against them, but forbade other things through these. Likewise the walking under a vine had reference to wine, signifying that it is not right for the priest to get drunk: for wine is over the heads of drunken men, and they are oppressed and humbled thereby, when they should be above it and always master this pleasure, not be mastered by it.

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