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

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 and the same for both. But they decided to take refuge with the gods, and men so energetic and experienced, and pooling their experience, and arousing and bringing together their keen-sightedness about these things and the sifting of the soul, they encountered 7.3.11 harsh and savage signs (they knew the signs that had appeared). So Chrysanthius, immediately struck with terror and shrinking at the sight, biting his tongue, said, "Not only must I not stay here, dearest Maximus, 7.3.12 but I must even lie low;" but he, rousing himself, said, "But you seem to me to have forgotten, Chrysanthius, the teaching we were taught, how it is characteristic of the best of the Hellenes, and educated ones at that, not to yield in every case to the first things they encounter, but to compel the divine nature until it inclines towards its worshipper." And Chrysanthius replied, 7.3.13 "Perhaps you are clever and bold enough to do these things, but I would not fight against these signs" and after these words he departed, Maximus for his part remained, doing everything 7.3.14 until he obtained what he wished and desired; but Chrysanthius remained more immovable than a statue, not intending to stir the reasonings that had been fixed in him from the beginning. So all the people in Asia were now flocking to Maximus, both those who were in office and those who 7.3.15 had been released from them, and the best part of the councils. And the populace crowded Maximus’s public appearances, leaping up with a shout, which the populace, when it courts someone, has long practiced; and the women poured in to his wife by the side door, admiring her good fortune and asking her to remember 7.3.16 them; but she, for philosophy’s sake, revealed that Maximus knew <neither how to swim> nor his letters. So Maximus, being worshipped by all of Asia, went up for his audience with the emperor, but Chrysanthius remained where he was, as a god in a dream—so he later told the one writing this—had said: Whoever obeys the gods, they hear him gladly. 7.4.1 And when Maximus, with so great a procession, set out for Constantinople and, quickly arriving there, shone forth, for both the emperor and his subjects were entirely devoted to Maximus, night and day made no difference to them, so did they refer everything concerning their present affairs to the gods; 7.4.2 then Maximus became burdensome at the palace, putting on a robe more luxurious than befits a philosopher, and being more difficult and disagreeable in his interviews; 7.4.3 but the emperor was unaware of what was being done. At any rate, with the emperor insisting, they decided to summon Priscus as well; but Maximus demanded, compelling them, 7.4.4 Chrysanthius also. And both were summoned, Priscus from Hellas, and Chrysanthius from Lydia and Sardis. And so dependent on the man's company was the divine Julian, that he wrote to the one as to a friend, 7.4.5 imploring him as he would a god to come and be with him; but to Chrysanthius, having learned that he had a wife, Melite by name and extraordinarily admired by him (a cousin of the one writing this), seating himself somewhere in private, he also wrote to the wife with his own hand, with no one knowing, and using every kind of expression to persuade her that her husband should by no means refuse 7.4.6 the journey; and having asked for the letter to Chrysanthius, he then inserted that one and, putting a seal on both, †as if it were one† he sent the bearers, having told them many things by word of mouth which he thought useful for easily persuading the great mind of the son of Aeacus. 7.4.7 So Priscus came, and having come, he behaved with moderation; and yet those who attended him were no fewer, but he remained

αὐτῷ δῶρα <καὶ> θεραπείαν συνέπεμψε πρὸς τὴν ἐπιμέλειαν τῆς Ἑλλάδος ἱερῶν, τὸν Μάξιμον εὐθὺς μετε7.3.10 πέμψατο καὶ τὸν Χρυσάνθιον. καὶ μία γε ἦν ἐπ' ἀμφοῖν ἡ κλῆσις. τοῖς δὲ ἐπὶ τοὺς θεοὺς καταφεύγειν ἐδόκει, καὶ ἄνδρες οὕτω δραστήριοι καὶ πεῖραν ἔχοντες, καὶ συνενεγκόντες εἰς ταὐτὸ τὴν πεῖραν, καὶ τὴν περὶ ταῦτα ὀξυδορκίαν καὶ διάθρησιν τῆς ψυχῆς ἀνεγείραντες καὶ συστησάμενοι, σημείοις 7.3.11 ἐγχρίμπτουσιν ἀπηνέσι καὶ ἀγρίοις (ἐκεῖνοι ᾔδεσαν τὰ φανθέντα σημεῖα). ὁ μὲν οὖν Χρυσάνθιος εὐθὺς καταπλαγεὶς καὶ πρὸς τὴν ὄψιν ὑποπτήξας, τὴν γλῶσσαν ἐνδακών, "οὐ μενετέον" εἶπεν "ἐμοὶ μόνον ἐνταῦθα, ὦ Μάξιμε φίλτατε, 7.3.12 ἀλλὰ καὶ φωλευτέον·" ὁ δὲ ἀναστήσας ἑαυτόν "ἀλλ' ἐπιλελῆσθαί μοι δοκεῖς," εἶπεν "ὦ Χρυσάνθιε, τῆς παιδείας ἣν ἐπαιδεύθημεν, ὡς τῶν ἄκρων γέ ἐστιν Ἑλλήνων καὶ ταῦτα πεπαιδευμένων μὴ πάντως εἴκειν τοῖς πρώτως ἀπαντήσασιν, ἀλλ' ἐκβιάζεσθαι τὴν τοῦ θείου φύσιν ἄχρις ἂν ἐπικλίνῃ πρὸς τὸν θεραπεύοντα." Χρυσανθίου δὲ ὑπολα7.3.13 βόντος, "ἴσως σὺ ταῦτα πράττειν εἶ δεινὸς καὶ τολμηρός, ἐγὼ δὲ τούτοις οὐκ ἂν μαχεσαίμην τοῖς σημείοις" καὶ μετὰ τοὺς λόγους ἀποχωρήσαντος, ὁ μὲν Μάξιμος ἐπέμεινεν ἅπαντα 7.3.14 πράττων, ἔστε ἔτυχεν ὧν ἐβούλετο καὶ κατεπεθύμει· ὁ δὲ Χρυσάνθιος ἀκινητότερος ἐπέμενεν ἀνδριάντος, τοὺς ἐξ ἀρχῆς πεπηγότας παρ' ἑαυτῷ λογισμοὺς μηδὲ κινῆσαι διανοούμενος. πάντες οὖν ἄνθρωποι παρὰ τὸν Μάξιμον ἤδη συνετρόχαζον κατὰ τὴν Ἀσίαν, ὅσοι τε ἦσαν ἐν ἀρχαῖς καὶ ὅσοι 7.3.15 τούτων ἀπελέλυντο, τό τε κρεῖττον τῶν βουλευτηρίων. καὶ δῆμος ἐστενοχώρει τὰς προόδους τῷ Μαξίμῳ μετὰ βοῆς πηδῶντες, ἣν δῆμος, ὅταν τινὰ θεραπεύειν, ἐκ πολλοῦ μεμελέτηκεν· αἵ τε γυναῖκες παρὰ τὴν γυναῖκα τῇ πλαγίᾳ θύρᾳ παρεισεχέοντο, τὴν εὐδαιμονίαν θαυμάζουσαι καὶ μεμνῆσθαι 7.3.16 σφῶν ἀξιοῦσαι· ἡ δὲ φιλοσοφίας ἕνεκεν Μάξιμον <οὔτε νεῖν> οὔτε γράμματα εἰδότα ἀπέφαινεν. ὁ μὲν οὖν Μάξιμος ὑπὸ τῆς Ἀσίας πάσης προσκυνούμενος, ἐπὶ τὴν συντυχίαν ἀνῄει τοῦ βασιλέως, Χρυσάνθιος δὲ ἔμεινε κατὰ χώραν, ἐκεῖνο θεοῦ κατ' ὄναρ, ὡς πρὸς τὸν ταῦτα γράφοντα ἔλεγεν ἐς ὕστερον, εἰπόντος· ὅς κε θεοῖς ἐπιπείθηται, μάλα τ' ἔκλυον αὐτοῦ. 7.4.1 Ὡς δὲ καὶ ὁ Μάξιμος μετὰ τοσαύτης πομπείας ἐπὶ τὴν Κωνσταντινούπολιν ὥρμησέ τε καὶ διὰ ταχέων εἰς αὐτὴν παρελθὼν ἐξέλαμψεν, ὅ τε γὰρ βασιλεὺς καὶ οἱ βασιλευόμενοι πάντα ἦσαν ἐπὶ Μαξίμῳ, νὺξ καὶ ἡμέρα διέφερεν αὐτοῖς οὐδέν, οὕτως ὑπὲρ τῶν παρόντων ἐπὶ τοὺς θεοὺς 7.4.2 ἅπαντα ἀνέφερον· ἐνταῦθα ὁ μὲν Μάξιμος βαρὺς ἦν ἤδη περὶ τὰ βασίλεια, στολήν τε ἁβροτέραν ἢ κατὰ φιλόσοφον περιχεόμενος, καὶ πρὸς τὰς ἐντεύξεις ὢν χαλεπώτερος καὶ 7.4.3 δυσχερέστερος· ὁ δὲ βασιλεὺς ἠγνόει τὰ πραττόμενα. μεταπέμψασθαι γοῦν αὐτοῖς, ἐκβιασαμένου τοῦ βασιλέως, ἔδοξε καὶ τὸν Πρίσκον· ὁ δὲ Μάξιμος ἀπῄτει, προσαναγκάζων, 7.4.4 καὶ τὸν Χρυσάνθιον. καὶ ἄμφω γε ἦσαν μετάπεμπτοι, ὁ μὲν Πρίσκος ἐκ τῆς Ἑλλάδος, Χρυσάνθιος δὲ ἀπὸ Λυδίας καὶ Σάρδεων. καὶ οὕτω γε ἐξεκρέματο τῆς τοῦ ἀνδρὸς συνουσίας ὁ θεσπέσιος Ἰουλιανός, ὥστε τοῖς μὲν ὡς φίλοις ἐπέστελλεν, 7.4.5 καθάπερ θεοὺς ἱκετεύων ἐλθεῖν καὶ συνεῖναι· τῷ δὲ Χρυσανθίῳ καὶ γυναῖκα εἶναι πυθόμενος, Μελιτὴν ὄνομα ἔχουσαν καὶ ὑπ' αὐτοῦ θαυμαζομένην διαφερόντως (τοῦ δὲ ταῦτα γράφοντος ἀνεψιάν), ἰδίᾳ που καθίσας ἑαυτόν, καὶ πρὸς τὴν γυναῖκα ἐπέστελλεν αὐτὸς γράφων, οὐδενὸς εἰδότος, καὶ παντοίας ἀφιεὶς φωνάς, τὸν ἄνδρα πείθειν μηδαμῶς ἀπα7.4.6 γορεῦσαι τὴν ἔξοδον· καὶ τὴν πρὸς Χρυσάνθιον αἰτήσας ἐπιστολήν, εἶτα εἰσβαλὼν ἐκείνην καὶ σφραγῖδα ἀμφοτέραις ἐπιθείς, †ὡς ἂν τὴν μίαν† τοὺς ἄξοντας ἔστελλεν πολλὰ καὶ ἀπὸ στόματος φράσας ἃ χρήσιμα ἐνόμιζεν πρὸς τὸ ῥηϊδίως πεπιθεῖν μεγάλας φρένας Αἰακίδαο. 7.4.7 ὁ μὲν οὖν Πρίσκος ἦλθε, καὶ ἐλθὼν ἐσωφρόνει· καί τοί γε οὐκ ἐλάττους ἦσαν αὐτὸν οἱ θεραπεύοντες, ἀλλ' ἔμενεν