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If we follow Plato in seeing magic as a priestly activity pleasing to the gods, where is the crime in that (1-5)? But if Aemilianus follows the common view that magic involves the use of spells to obtain whatever the user desires, I can't possibly understand why he would not be afraid for his own safety (6-9). 

(1)

Audītisne: "do you hear," in the words of Plato just quoted.

quī: "(those of you) who."

eam: magīam.

dīs ... acceptam: "approved by the gods," "acceptable to the gods" (LS accipio II.D), a standard phrase referring to ritual acts. See Livy 1.19.5, Ovid, Metamorphoses 12.153.

colendī ... venerandī: gerunds, genitive after pergnaram.

eōs: deōs immortāles, object of the gerunds colendī and venerandī (instead of using a gerundive phrase like eōrum colendōrum).

pergnāram: "well-versed in," + gen.

dīvīnī: substantive neuter: "the divine."

scientem: "knowledgeable of," + gen.

(2)

iam inde ā: "as far back as the days of."

Zōroastre: Zoroaster (Zarathustra) was a Persian religious reformer who lived in the 7th century BC. Typical for his teaching was a strong dualism between light and darkness, good and bad spirits. He was also widely known for his expertise in astrology, and this element may have caused his reputation as a magician. Apuleius also mentions Zoroaster as teacher of Pythagoras in the parallel passage Florida 15.14: Zoroastren, omnis divini arcani antistitem (Hunink).

Oromaze: the Persian god Ahura Mazda, who, according to tradition, was the teacher or even the father of Zoroaster (Hunink).

auctōribus suīs: in apposition to Zōroastre et Oromaze.

nōbilem: "well-known," "celebrated," still describing artem.

(3)

quippe quī ... docētur: "inasmuch as it (magīa) is taught."

prīma rēgālia: "the first principles of rulership."

concessum est: subject: magum esse.

haud magis: supply temere: "no more (rashly)" than to be king (is granted to anyone).

(4)

Idem Platō: "This same Plato,"  "Plato also."

sermōcinātiōne: "dialogue."

Thrācī generis sed eiusdem artis: genitives of characteristic or quality (AG 345) with vīrō: "a man of Thracian stock but the same skill." Despite the fact that he is not a Persian, he still knows about magīa.

τὰς δὲ ἐπῳδὰς εἶναι τοὺς λόγους τοὺς καλούς: "his charms are words of beauty." Plato, Charmides 157a. Zalmoxis is a legendary Thracian figure whom Plato represents as a healer and deified king (Jones).

(5)

Quod sī ita est: "If this is so," "If that's how it is."

liceat: potential subjunctive.

Zalmoxī ... Zōroastrī: genitive. The genitive of Greek names in -ēs usually ends in -ī in Apuleius. Compare Ulixi, Empedocli, Socrati, Aristoteli (B/O).

bona verba: "words of beauty," rendering Plato's τοὺς λόγους τοὺς καλούς.

(6)

mōre vulgārī: "in the common way," "in the vulgar fashion," derogatory.

eum istī propriē magum exīstimant: istī exīstimant eum propriē magum (esse).

eum ... quī:  "a person who."

propriē: "strictly speaking," LS proprius II.C.

commūniōne loquendī: "by communion of speech."

ad omnia ... polleat: "is capable of all things." Polleō + ad + acc. is unusual but easily understood by analogy with the construction potēns ad (OLD potens 3.a).

oppidō: adv. "especially," "very much."

quem: "(a person) who."

posse tantum: "is capable of such a great thing," or "is so powerful."

(7)

cavērī: "to be guarded against."

itidem ut: "in the same way as."

(8)

comitātus: "accompanied (by others)," for defense.

cibātur: "eats." The verb is not normally deponent.

fūrem arguit: "is charging (a person with being) a thief."

sua: supply bona.

(9)

quī: "(a person) who," subject of dēdūcit.

quālem istī dīcunt: "of the sort that those men are talking about."

in discrīmen capitis: "into a trial in which his life is on the line."

caecam: "unseen."

prohibeat: potential subjunctive.

Nūllīs: i.e., comitibus,  scrūpulīs, cūstōdibus.

id genus: "of this type," see note on 3.7.

crimen ... accusāre: "to bring a charge," subject of est.

nōn est eius ... quī: "is not characteristic of a person who."