 Another example of the connection between Pythagoreanism and magic and its possible negative connotations is Anaxilaus of Larissa (Rawson 1985, 293; Dickie 2001, 172–173). In his chronicle, Jerome describes him with the same words as he used for Nigidius, Pythagorean and magus, and reports that he was exiled from Rome in 28 BCE. We know that Anaxilaus wrote a work entitled Paignia (“tricks”), which seems to have consisted of some rather bizarre conjuring tricks for parties. Pliny reports one of Anaxilaus’ tricks as calling for burning the discharge from a mare in heat in a flame, in order to cause the guests to see images of horses’ heads (Nat. XXVIII 181). The passion for things Pythagorean can also be seen in the figure of king Juba of Mauretania (ca. 46 BCE – 23 CE), a learned and cultured man, educated at Rome and author of many books. Olympiodorus describes him as “a lover of Pythagorean compositions” and suggests that Pythagorean books were forged to satisfy the passion of collectors such as Juba (Commentaria in Aristotelem Graeca 12.1, p. 13).