Lives of the sophists

 to follow, having scattered it like some mist. At once, therefore, the divine Plutarch records his own life, scattered throughout his books, and that

 not one man has written a biography, at least so far as we know but for one collecting from the signs given during the reading, such were the things

 And after these things he deals with many other matters, how one must take care of them. And he says that he also pursued and cast out a certain demon

 ungrudging. Therefore, he did few things by himself, apart from his companions and pupils, revering the divine but for the most part he was with his

 Golden locks gleamed about his back and his breast, and he seemed altogether as one bathing and having been bathed. And when his companions were aston

 of beauty. Thus that man also, choosing to praise him for the sake of the truth, on the one hand reveals the magnitude of the punishments and misfortu

 they neglected the plot. Therefore, just as in the time of the old and great Socrates, no one of all the Athenians (even though they were a democracy)

 But she happened to be skilled also in delivering women in their confinement. <and> as she was setting a cup before the Egyptian and pouring the spice

 his own hand and the things written, he found the oracle written on his hand. 6.4.4 And it is this: Threads are set on the threads of two Fates for yo

 with easy proofs, he orders him to come out, and he came out, having overthrown a tyrant with his speech and he immediately invited him to his table

 is your life as well, a gift as high as heaven and reaching the stars, leave this Sosipatra with us, her truer nurses and fathers, and for five years

 is it, child? And she, pausing for a little, said, But now I understand what was said. For as they, weeping, handed these things to me, they said, '

 he was doing, and revealed the signs that appeared. And as he fell gaping to the ground, and confessed that Sosipatra was openly a goddess, Rise up,

 I have no need to write their names for the account hastens on not to the base but to the good. Except for what one of her children (Antoninus was hi

 human. For collecting the bones and heads of those convicted of many crimes, whom the civil court had punished, they both declared them gods, and they

 he had arrived, and his body was weary and foremost among his school, and holding first place, were Maximus, on whose behalf this is being written, a

 the torches will light up, which the goddess carries in her hands and the light, flaring up on the torches, anticipated the words. We then, for the

 sent him gifts <and> an escort for the care of the temples of Hellas, he immediately summoned 7.3.10 Maximus and Chrysanthius. And the summons was one

 nevertheless unmoved, not lifted up by the imperial power, but bringing down the imperial power and leveling it to a more philosophical state. 7.4.8 B

 he contributed great good will to affairs, exposing his body to the foremost dangers, and being openly at odds with the praetorian prefect, so that no

 for immediately those who had conspired and been numbered and with everyone everywhere being seized and slaughtered, like hens at a festival and symp

 Pergamon, and the more honored of the companions were present 8.1.6 but the teacher, implanting a certain harmony and care for what is human in his s

 in imitation of the public theaters 9.1.6, but smaller and as is fitting for a house. For so great was the strife in Athens of the men and youths of t

 (And Tusciunus, who was present at the trial, and within the group of the accused, related these things to the author) Prohaeresius came forward into

 the sun makes the night longer by becoming more southerly (for it had entered Libra and the nights were about to lengthen) and the ship-captain, bein

 he was handsome, and one marveled at the power of his beauty, that for so great a body 10.3.2 it sufficed throughout for the most excellent form and

 for the sake of wealth, but for Prohaeresius argument alone was enough, just as the Homeric Hermes escorting Priam to the tent of Achilles10.3.17 even

 no one knew the future but when he said I will ask for another, more difficult thing, then, having been ordered 10.5.2 to speak, he says, let not

 being of a most distinguished rank, to grasp, and to draw into sight the phantom conceived from ancient images, 10.6.4 he hurried to Greece. And havin

 transferring their astonishment to his appearance and what they saw, they were amazed at both the beauty and height of his body, as if looking up with

 very quickly leaped into political life. 10.8.1 But when Julian was emperor, being excluded <ἐν> from his position of teaching (for he was thought to

 they say. HIMERIUS: Bithynia bore this man, but the one writing these things did not know him and yet he was living in those times. But having crosse

 to Libanius 16.1.10 and of those thought worthy of his company he departed unstung but his character was immediately recognized for what it was, and

 blaming the greatness of that man's nature, but himself testifying to his own 17.1.3 hyperattention and precision regarding petty words as if unaware

 he was a distinguished child, having partaken of all education which both contributes to and perfects virtue. 21.1.2 And advancing in age, he became a

 precision, and to confess openly that when they met with Ionicus, they learned in practice the things said by the ancients, and brought them out for u

 having something contentious and stubborn in his nature, resisting the signs that had appeared from the gods, he would ask for and demand 23.2.2 other

 of those present, a stir arose, and it seemed good to him to contribute something to what was being said, everything was full of silence, as if no peo

 All were present, and he who is writing these things was present but Justus, standing over it, and fixing the gaze of his eyes (for the victim lay in

 shook souls into fear, he alone remained unshaken, so that 23.6.2 one might have conjectured * that the man was not even on earth. At those times inde

to follow, having scattered it like some mist. At once, therefore, the divine Plutarch records his own life, scattered throughout his books, and that of his teacher, and that Ammonius died in Athens, not calling it a biography. And yet the finest of his writings are the so-called Parallel 2.1.8 Lives of the best men according to their works and deeds; but he interspersed his own story and that of his teacher throughout each of his books, so that, if anyone should look sharply into these matters, [and] tracking down what is met with and apparent, and should discreetly gather the details, he could know most of 2.1.9 what they had lived. But Lucian of Samosata, a man earnest in causing laughter, wrote a life of the philosopher Demonax in those times, having been serious throughout in that book and in very few others. 2.2.1 And I commit these things to memory, observing this, 2.2.2 that some things perhaps have escaped our notice, but others have not. But although I gave much thought and effort to that, to obtain some continuous and precisely circumscribed history of the philosophical and rhetorical life of the best men, then, not attaining my desire, I suffered the same thing as those who 2.2.3 love madly and ardently. For they too, when they see their beloved herself and the chilling beauty in her appearance, cast their eyes down, being unable to see what they seek, 2.2.4 and being dazzled; but if they see her sandal or a lock of hair or an earring, taking courage from these, they both devote their soul to the sight and melt at the spectacle, enduring and loving 2.2.5 to see the symbols of beauty rather than beauty itself. And I for my part have set out upon this writing, †so as not to pass over in silence and jealously whatever things I have learned either by hearing, or by reading, or by inquiry from men of my own time†, but, having worshipped at the forecourts and gates of truth as far as was possible, to hand down to those who come after, who are either willing to hear or able to follow toward what is most beautiful. 2.2.6 So time suffered a certain interruption and rupture because of the common disasters; and there came a third crop of men (for the second after Plato has been openly proclaimed to all that it was †in the time of Claudius and Nero†; for one must not write about the wretched and year-long emperors—and these were the ones around Galba, Vitellius, 2.2.7 Otho; and Vespasian who followed them and Titus and as many as ruled after them—, so that we may not seem to be zealous about this; except, to run over it and speak concisely, the line of the best 2.2.8 philosophers extended even to Severus). But it is a fortunate thing for kings in historical writing, that excellence in virtue is counted along with excellence in fortune. And let no one be indignant, if we too record the times in this way; from those sources from which it was possible to infer or to receive the appropriate beginning, from these we shall embark upon our account. <ΠΛΩΤΙΝΟΣ>. Plotinus was a philosopher from Egypt. Writing now 'from Egypt,' I will also add his native city. 3.1.2 They call it Lyco; and yet the divine philosopher Porphyry did not record this, though saying he had been his disciple, and had studied with him all or 3.1.3 most of his life. Of this Plotinus the altars are now warm, and his books are in the hands not only of the learned, more than the dialogues of Plato, but also the great multitude, if it should overhear 3.1.4 any of his doctrines, is drawn to them. Porphyry has published his entire life, so that it was not possible for anyone to contribute more; but he also appears to have interpreted many of his books. 3.1.5 But of Porphyry himself

ἀκολουθεῖν, ὡς ἀχλύν τινα, σκεδάσασα. αὐτίκα οὖν ὁ θεσπέσιος Πλούταρχος τόν τε ἑαυτοῦ βίον ἀναγράφει τοῖς βιβλίοις ἐνδιεσπαρμένως καὶ τὸν τοῦ διδασκάλου, καὶ ὅτι γε Ἀμμώνιος Ἀθήνησιν ἐτελεύτα, οὐ βίον προσειπών. καίτοι γε τὸ κάλλιστον αὐτοῦ τῶν συγγραμμάτων εἰσὶν οἱ καλούμενοι παράλληλοι 2.1.8 βίοι τῶν ἀρίστων κατὰ ἔργα καὶ πράξεις ἀνδρῶν· ἀλλὰ τὸ ἴδιον καὶ τοῦ διδασκάλου καθ' ἕκαστον τῶν βιβλίων ἐγκατέσπειρεν, ὥστε, εἴ τις ὀξυδορκοίη περὶ ταῦτα, [καὶ] ἀνιχνεύων κατὰ τὸ προσπίπτον καὶ φαινόμενον, καὶ σωφρόνως τὰ κατὰ μέρος ἀναλέγοιτο, δύνασθαι τὰ πλεῖστα τῶν 2.1.9 βεβιωμένων αὐτοῖς εἰδέναι. Λουκιανὸς δὲ ὁ ἐκ Σαμοσάτων, ἀνὴρ σπουδαῖος ἐς τὸ γελασθῆναι, ∆ημώνακτος φιλοσόφου κατ' ἐκείνους τοὺς χρόνους βίον ἀνέγραψεν, ἐν ἐκείνῳ τε τῷ βιβλίῳ καὶ ἄλλοις ἐλαχίστοις δι' ὅλου σπουδάσας. 2.2.1 Καὶ ταῦτά γε εἰς μνήμην ἐγὼ τίθεμαι, τοῦτο συνορῶν, 2.2.2 ὅτι τὰ μὲν ἔλαθεν ἴσως ἡμᾶς, τὰ δὲ οὐκ ἔλαθεν. ἐκείνου δὲ καίπερ πολλὴν ποιούμενος φροντίδα καὶ σπουδήν, τοῦ συνεχῆ καὶ περιγεγραμμένην εἰς ἀκρίβειαν ἱστορίαν τινὰ λαβεῖν τοῦ φιλοσόφου καὶ ῥητορικοῦ βίου τῶν ἀρίστων ἀνδρῶν, εἶτα οὐ τυγχάνων τῆς ἐπιθυμίας, ταὐτόν τι τοῖς 2.2.3 ἐρῶσιν ἐμμανῶς καὶ περιφλέκτως ἔπαθον. καὶ γὰρ ἐκεῖνοι, τὴν μὲν ἐρωμένην αὐτὴν ὁρῶντες καὶ τὸ περίψυκτον ἐν τῷ φαινομένῳ κάλλος, κάτω νεύουσιν, ὃ ζητοῦσιν ἰδεῖν ἐξασθε2.2.4 νοῦντες, καὶ περιλαμπόμενοι· ἐὰν δὲ πέδιλον αὐτῆς ἢ πλόκιον ἢ ἐλλόβιον ἴδωσιν, ἐκείνων καταθαρσοῦντες, τὴν ψυχήν τε τῇ ὄψει προσαφιᾶσι καὶ κατατήκονται πρὸς τῷ θεάματι, τὰ σύμβολα τοῦ κάλλους μᾶλλον ἢ τὸ κάλλος ὁρᾶν ἀνεχόμενοι 2.2.5 καὶ στέργοντες. κἀγὼ πρὸς ταύτην ἐξώρμησα τὴν γραφήν, †ὅσα ἢ κατὰ ἀκοήν, ἢ κατὰ ἀνάγνωσιν, ἢ κατὰ ἱστορίαν τῶν κατ' ἐμαυτὸν ἀνθρώπων μὴ παρελθεῖν σιωπῇ καὶ βα σκάνως†, ἀλλ', εἰς ὅσον οἷόν τε ἦν ἀληθείας πρόθυρα καὶ πύλας προσκυνήσαντα, παραδοῦναι τοῖς μετὰ ταῦτα ἢ βουλομένοις ἀκούειν ἢ δυναμένοις ἀκολουθεῖν πρὸς τὸ κάλλιστον. 2.2.6 ἔσχε μὲν οὖν διακοπήν τινα καὶ ῥῆξιν ὁ χρόνος διὰ τὰς κοινὰς συμφοράς· τρίτη δὲ ἀνδρῶν ἐγένετο φορὰ (ἡ μὲν γὰρ δευτέρα μετὰ τὴν Πλάτωνος πᾶσιν ἐμφανὴς ἀνακεκήρυκται ὅτι †κατὰ τοὺς Κλαυδίου καὶ Νέρωνος†· τοὺς γὰρ ἀθλίους καὶ ἐνιαυσίους οὐ χρὴ γράφειν-οὗτοι δὲ ἦσαν οἱ περὶ Γάλβαν, Βιτέλλιον, 2.2.7 Ὄθωνα· Οὐεσπασιανὸς δὲ ὁ ἐπὶ τούτοις καὶ Τίτος καὶ ὅσοι μετὰ τούτους ἦρξαν-, ἵνα μὴ τοῦτο σπουδάζειν δόξωμεν· πλὴν ἐπιτρέχοντί γε καὶ συνελόντι εἰπεῖν, τὸ τῶν ἀρίστων 2.2.8 φιλοσόφων γένος καὶ εἰς Σεβῆρον διέτεινεν). ἀλλὰ εὐτυχές γε ὑπάρχει τοῖς βασιλεῦσι κατὰ τὴν συγγραφήν, ὅτι τὸ κατ' ἀρετὴν ὑπερέχον ἀριθμεῖται τῷ κατὰ τὴν τύχην. νεμεσάτω δὲ μηδὲ εἷς, εἴ γε καὶ ἡμεῖς οὕτως ἀναγράφομεν τοὺς χρόνους· ἀφ' ὧν γε ἦν δυνατὸν συντεκμηριώσασθαι ἢ παραλαβεῖν τὴν προσήκουσαν ἀρχήν, ἀπὸ τούτων εἰς τὸν λόγον ἐπιβησόμεθα. <ΠΛΩΤΙΝΟΣ>. Πλωτῖνος ἦν ἐξ Αἰγύπτου φιλόσοφος. τὸ ἐξ Αἰγύπτου νῦν γράφων, καὶ τὴν πατρίδα προσθήσω. 3.1.2 Λυκὼ ταύτην ὀνομάζουσιν· καίτοι γε ὁ θεσπέσιος φιλόσοφος Πορφύριος τοῦτο οὐκ ἀνέγραψε, μαθητής τε αὐτοῦ γεγενῆσθαι λέγων, καὶ συνεσχολακέναι τὸν βίον ἅπαντα ἢ τὸν 3.1.3 πλεῖστον. τούτου Πλωτίνου θερμοὶ βωμοὶ νῦν, καὶ τὰ βιβλία οὐ μόνον τοῖς πεπαιδευμένοις διὰ χειρὸς ὑπὲρ τοὺς Πλατωνικοὺς λόγους, ἀλλὰ καὶ τὸ πολὺ πλῆθος, ἐάν τι παρα3.1.4 κούσῃ δογμάτων, ἐς αὐτὰ κάμπτεται. τὸν βίον αὐτοῦ πάντα Πορφύριος ἐξήνεγκεν, ὡς οὐδένα οἷόν τε ἦν πλέον εἰσφέρειν· ἀλλὰ καὶ πολλὰ τῶν βιβλίων ἑρμηνεύσας αὐτοῦ φαίνεται. 3.1.5 αὐτοῦ δὲ Πορφυρίου