11

as many prayers as the Indians say one should make to the heroes.” And now he makes a great show of these things to his companion, he who is testified by the author to have learned nothing from the Indians, nor to have emulated the wisdom among them. Why then, O sir, if there was no malicious meddling, did you not make your one and genuine and only companion Damis a sharer in this marvelous sight and conversation? Why was it not possible to do this also during the day, but at an untimely hour of the night and alone? And why did the cries of roosters drive away the hero’s soul? “For he departed,” he says, “with a moderate flash of lightning, for indeed the roosters were already beginning their song.” Now, for evil demons the time of day might perhaps be a suitable occasion for meddlesome conversations, but not for a heroic soul, which, having been freed from the gross matter of the body, ought to be good and all-virtuous. Moreover, the demon introduced here is depicted as malicious and envious in character, and wrathful and base in disposition. Or is he not such a one who tried to prevent Antisthenes, a certain earnest young man, from accompanying Apollonius as a philosopher would? For he orders him not to make him a companion in his philosophy, giving the reason: “For he is,” he says, “enough of a Priamid and does not cease hymning Hector.” And how is he not wrathful and base, being angry with the Thessalians because they would not sacrifice to him, and not being reconciled with the Trojans because they had offended him countless years ago, and this even though they sacrifice and continually make libations, but even ordering them to restore the tomb of Palamedes with a statue poorly cast for it? However, the fifth and sixth marvels would not require much discussion to show the writer's lack of rigor; for he drives out demons, as they say, one with another demon, one from a licentious youth, another deceptively fashioned into the form of a woman, and this demon the most wise man calls by the very names empusa and lamia. Moreover, the young girl in the city of the Romans after these things, whom he brought to a second life after death, must be rejected as most incredible, as it even seemed to Philostratus himself. In 394 doubt, however, he hesitates, lest perhaps some spark of life existing in the girl had escaped the notice of the physicians. For he says it was said, “that Zeus was drizzling, and she was steaming from her face.” For indeed if such a thing had truly been done by him in Rome itself, it would not have escaped the notice of the emperor first and all the prefects after him, and especially the philosopher Euphrates, who was living in the country at that time and staying in Rome, who indeed is recorded to have later brought the accusation against him, as against a sorcerer. For in any case this also, if indeed it had happened, would have been counted among the other slanders against him by the accuser. And so these are the things done by him in part and by type, but he writes that he said countless other things by way of foreknowledge, prophesying and foretelling, and that when he wanted to be initiated into the Eleusinian mysteries at Athens, the priest there prevented him, saying that he would never initiate a sorcerer, nor open the Eleusinian rites to a man not pure in demonic matters. But also to the one who was shamelessly collecting money throughout Rome and performing Nero's songs with a cithara for a fee, the most philosophical man orders his companions to give a fee for this wise pursuit, because of their fear of Nero. With these things, the fourth book also having been completed, in the fifth of his writing about him, having said something about his foreknowledge and having marveled, the author adds these things verbatim: “That he foretold such things by a daemonic impulse, and that the argument of those who consider the man a sorcerer is not sound, what has been said already shows, but let us also consider the following: sorcerers, whom I consider the most unfortunate of 395 men, some resorting to tortures of phantoms, others to barbaric sacrifices, and others who alter by incantation or anointing

11

ὁπόσα τοῖς ἥρωσιν Ἰνδοί φασι δεῖν εὔξασθαι.» καὶ ταῦτα νῦν πρὸς τὸν ἑταῖρον ἀποσεμνύνεται ὁ μηδὲν μαθεῖν παρ' Ἰνδῶν, μηδὲ ζηλῶσαι τὴν παρ' αὐτοῖς σοφίαν πρὸς τοῦ συγγραφέως μεμαρτυρημένος. τί δῆτα οὖν, ὦ οὗτος, εἰ μή τις ἦν κακοήθης περιεργία, μηδὲ τὸν ἕνα σοι καὶ γνήσιον καὶ μόνον ἑταῖρον ∆άμιν κοινωνὸν ἐποιοῦ τῆς θαυμαστῆς ταύτης ὄψεώς τε καὶ ὁμιλίας; τί δ' οὐχὶ καὶ δι' ἡμέρας τοῦτο ποιεῖν ἐξῆν, ἀλλὰ τῶν νυκτῶν ἀωρὶ καὶ μόνον; τί δὲ καὶ 393 ἤλαυνον τὴν τοῦ ἥρωος ψυχὴν ἀλεκτρυόνων βοαί; «ἀπῆλθε γάρ» φησι «ξὺν ἀστραπῇ μετρίᾳ, καὶ γὰρ δὴ καὶ ἀλεκτρυόνες ἤδη ᾠδῆς ἥπτοντο.» δαίμοσι μὲν οὖν πονηροῖς γένοιτ' ἂν ἴσως ὁ τῆς ὥρας ἐπιτήδειος εἰς περιέργους ὁμιλίας καιρός, ἀλλ' οὐχ ἡρωίδι ψυχῇ, ἣν τῆς παχείας τοῦ σώματος ἐλευθερωθεῖσαν ὕλης ἀγαθὴν καὶ πανάρετον εἶναι χρεών. ὅ γε μὴν εἰσηγμένος ἐνταῦθα δαίμων βάσκανος καὶ φθονερὸς τὸν τρόπον ὀργίλος τε καὶ ταπεινὸς τὴν διάθεσιν ὑποτετύπωται. ἢ οὐχὶ τοιοῦτος ὁ τὸν Ἀντισθένην μειράκιόν τι σπουδαῖον ὡς ἂν δὴ φιλοσόφῳ συνέπεσθαι τῷ Ἀπολλωνίῳ πειρώμενον ἀπείργων; προστάττει γὰρ τὸ μὴ ποιεῖσθαι αὐτὸν συνέμπορον τῆς ἑαυτοῦ φιλοσοφίας ἐπιλέγων τὴν αἰτίαν· «Πριαμίδης τε γάρ» φησιν «ἱκανῶς ἐστι καὶ τὸν Ἕκτορα ὑμνῶν οὐ παύεται.» πῶς δὲ οὐκ ὀργίλος καὶ ταπεινὸς ὁ Θετταλοῖς, ὅτι μὴ θύοιεν αὐτῷ, θυμούμενος καὶ Τρωσίν, ὅτι δὴ πρὸ μυρίων ὅσων ἐτῶν εἰς αὐτὸν διημαρτήκασι, μὴ καταλλασσόμενος καὶ ταῦτα θύουσι καὶ συνεχῶς σπενδομένοις, ἀλλὰ καὶ τὸν Παλαμήδους τάφον αὐτῷ ἀγάλματι φαύλως ἐρριμμένῳ ἀναλαβεῖν ἐγκελευόμενος; τὸ μέντοι πέμπτον καὶ ἕκτον θαῦμα οὐ πολλῆς (ἂν) δέοιτο τοῦ λόγου διατριβῆς εἰς ἔνδειξιν τῆς τοῦ γράφοντος εὐχερείας· δαίμονας γὰρ ἀπελαύνει ἄλλῳ ἄλλον, ᾗ φασι, δαίμονι, τὸν μὲν γὰρ ἐξ ἀκολάστου μειρακίου, τὸν δὲ ἐπιπλάστως εἰς γυναικείαν μορφὴν σχηματιζόμενον, τουτονὶ δὲ τὸν δαίμονα ἔμπουσαν καὶ λάμιαν αὐτοῖς ὀνόμασιν ὁ σοφώτατος ἀποκαλεῖ. τό γε μὴν ἐπὶ τῆς Ῥωμαίων πόλεως μετὰ ταῦτα κόριον, ὅ τι δὴ μετὰ θάνατον ἐπὶ δευτέραν ζῳὴν ἤγαγεν, ἀπιστότατον καὶ αὐτῷ δόξαν τῷ Φιλοστράτῳ παραιτητέον. ἐν 394 δισταγμῷ μέντοι ἀμφιβάλλει, μὴ ἄρα σπινθήρ τις ψυχῆς ἐνυπάρχων τῇ παιδὶ τοὺς θεραπεύοντας ἐλελήθει. λέγεσθαι γάρ φησιν, «ὡς ψακάζοι μὲν ὁ Ζεύς, ἡ δὲ ἀτμίζοι ἀπὸ τοῦ προσώπου.» καὶ γὰρ δὴ εἰ ἀληθῶς αὐτῷ τοιόνδε ἐπ' αὐτῆς Ῥώμης ἐπέπρακτο, οὐκ ἂν ἐλελήθει βασιλέα τε πρῶτον καὶ τοὺς μετ' αὐτὸν ὑπάρχους ἅπαντας, μάλιστα δὲ τὸν φιλόσοφον Εὐφράτην ἐγχωριάζοντα κατ' ἐκεῖνο καιροῦ καὶ ἐπὶ τῆς Ῥώμης διατρίβοντα, ὃς δὴ εἰς ὕστερον τὴν κατ' αὐτοῦ κατηγορίαν, ὡς δὴ κατὰ γόητος, ὑποβάλλειν ἱστόρηται. πάντως γὰρ ἂν καὶ τοῦτο, εἰ δὴ τοῦτο γεγονὸς ἦν, ταῖς ἄλλαις κατ' αὐτοῦ διαβολαῖς πρὸς τοῦ κατηγόρου συγκατείλεκτο. καὶ τὰ μὲν ἐν μέρει καὶ κατ' εἶδος αὐτῷ πεπραγμένα τοσαῦτα, μυρία δὲ καὶ ἄλλα κατὰ πρόγνωσιν αὐτὸν λέγων προμαντεύσασθαί τε καὶ προειρηκέναι γράφει καὶ ὡς Ἀθήνησι βουληθέντα μυηθῆναι τὰ Ἐλευσίνια ὁ τῇδε εἶρξεν ἱερεὺς μὴ ἄν ποτε φήσας μυήσεσθαι γόητα, μηδὲ τὰ Ἐλευσίνια ἀνοῖξαι ἀνθρώπῳ μὴ καθαρῷ τὰ δαιμόνια. ἀλλὰ καὶ τῷ ἀσελγῶς ἀγείροντι κατὰ τὴν Ῥώμην καὶ τὰς Νέρωνος μετὰ κιθάρας ἐπὶ μισθῷ διεξιόντι ᾠδὰς μισθὸν ἐπιδοῦναι τοῖς ἑταίροις τῆς σοφῆς ταύτης ἐπιτηδεύσεως ὁ φιλοσοφώτατος διὰ τὸν Νέρωνος φόβον προστάττει. Ἐν τούτοις καὶ τοῦ τετάρτου περιγραφέντος ἐν τῷ πέμπτῳ τῆς περὶ αὐτοῦ γραφῆς εἰπών τινα περὶ προγνώσεως αὐτοῦ καὶ ἀποθαυμάσας ὁ συγγραφεὺς ἐπιλέγει ταῦτα κατὰ λέξιν «ὅτι μὲν δὴ τὰ τοιαῦτα δαιμονίᾳ κινήσει προέλεγε καὶ ὅτι τοῖς γόητα ἡγουμένοις τὸν ἄνδρα οὐχ ὑγιαίνει ὁ λόγος, δηλοῖ μὲν καὶ τὰ εἰρημένα, σκεψώμεθα δὲ κἀκεῖνα· οἱ γόητες, ἡγοῦμαι δὲ αὐτοὺς ἐγὼ κακοδαιμονεστάτους ἀνθρώ 395 πων, οἱ μὲν ἐς βασάνους εἰδώλων χωροῦντες, οἱ δ' ἐς θυσίας βαρβάρους, οἱ δὲ ἐς τὸ ἐπᾷσαί τι ἢ ἀλεῖψαι μεταποιεῖν