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

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 use, like names hidden until the time of this writing. 22.2.1 Being such a man in knowledge, he was also strong in all philosophy, and in divination, both that which comes from medicine to men for the prognosis of the sick, and that which, being divinely inspired from philosophy, 22.2.2 ends up in and is scattered among those able to receive and preserve it. He also cared for rhetorical precision, and the art of all kinds of prose; therefore he was not uninitiated in poetry either. But he died a short time before this writing, leaving two sons worthy of mention and memory. 22.2.3 And a certain Theon in Galatia at that time enjoyed great fame. 22.2.4 But we must return again to the philosophers from where we digressed. CHRYSANTHIUS. Chrysanthius was the reason for this writing, having educated the one writing these things from boyhood, and having preserved to the end, like some law, the goodwill towards him. 23.1.2 But nothing on this account will be said to please him; for he honored truth pre-eminently and taught this first, and we will not corrupt the gift that was given, except perhaps we shall yield somewhat, leading to an understatement, since we have agreed on these things. 23.1.3 Now Chrysanthius was one of those who belonged to the senate, and was counted among the first for his noble birth; and he had a grandfather, a certain Innocentius, who had come into no small wealth, and had obtained a reputation beyond that of a private citizen, who indeed had legislative power, having been entrusted with it by the emperors of that time. 23.1.4 And his books are preserved, some in the language of the Romans, and others in Greek, interpreting the inquiring and profound character of his mind, and comprising his comprehension of these matters for those who wish to marvel 23.1.5 at them. But Chrysanthius himself, left by his father while young, and having fallen in love with philosophy through the divinity of his nature, hastened to Pergamum and the great Aedesius; 23.1.6 and finding him at the height of his powers for imparting wisdom, thirsting, greedily, having submitted himself, he was filled with such wisdom <not of the> common kind, neither giving up on any lecture, nor appearing inferior to anyone in practice; 23.1.7 for he happened to have an indefatigable and adamantine body, accustomed to serve in every exercise. 23.1.8 And having adequately partaken of the doctrines of both Plato and Aristotle, and having turned his soul to every form of philosophy, and studying every form, so that in the knowledge of the things in the doctrines he was sound and strong, and by constant practice he was ready for their use, and was confident in displaying what he had achieved, able to say some things, and to be silent on others, and being rather prone to display in order to be able to prevail, if ever he were compelled, from there he launched himself to the knowledge of the gods, and the wisdom which Pythagoras concerned himself with and all who emulated Pythagoras, both Archytas the ancient, and Apollonius of Tyana, and those who revered Apollonius, who seemed to have a body 23.1.9 and to be men. And to these things Chrysanthius, having immediately run back and having seized some first hold, using the very first principles as his guides, was to such a degree lightened and lifted up by the perfection of his soul, as Plato says, that every form of all-various education was his to the highest degree, and all foreknowledge was achieved. 23.1.10 At any rate, one might say that he saw things that would be rather than foretold the future, so did he perceive and comprehend all things, as if he were present and consorting with the gods. 23.2.1 And having spent a considerable time on these things, and having †contended alongside† Maximus for a great while, he left his companion. For the one

ἀκρίβειαν, καὶ φανερῶς ὁμολογεῖν ὅτι συντυγχάνοντες Ἰωνικῷ, τὰ παρὰ τοῖς παλαιοῖς εἰρημένα μανθάνουσιν ἔργῳ, καὶ πρὸς τὴν χρείαν ἐξάγουσιν, ὥσπερ ὀνόματα κρυπτόμενα μέχρι τῆς γραφῆς. 22.2.1 Τοιοῦτός τε ὢν κατὰ τὴν ἐπιστήμην, καὶ πρὸς φιλοσοφίαν ἅπασαν ἔρρωτο, καὶ πρὸς θειασμόν, ὅσος τε ἐξ ἰατρικῆς ἐς ἀνθρώπους ἥκει τῶν καμνόντων ἐς πρόγνωσιν, καὶ ὅσος, ἐκ φιλοσοφίας παράβακχος ὤν, ἐς τοὺς δυναμένους 22.2.2 ὑποδέχεσθαι καὶ σώζειν ἀπολήγει καὶ διασπείρεται. ἔμελε δὲ αὐτῷ καὶ ῥητορικῆς ἀκριβείας, καὶ λόγων ἁπάντων τέχνης· οὐκοῦν οὐδὲ ποιήσεως ἀμύητος ἦν. ἀλλ' ἐτελεύτα μικρόν τι πρὸ τῆς γραφῆς ἐπὶ δύο παισὶν ἀξίοις λόγου τε καὶ μνήμης. 22.2.3 Καὶ Θέων δέ τις ἐν Γαλατίᾳ κατὰ τούτους τοὺς καιροὺς πολλῆς δόξης ἐτύγχανεν. 22.2.4 Ἐπανιτέον δὲ ἐπὶ τοὺς φιλοσόφους πάλιν ὅθεν ἐξέβημεν. ΧΡΥΣΑΝΘΙΟΣ. Ταυτησὶ τῆς γραφῆς αἴτιος ἐγένετο Χρυσάνθιος, τόν τε γράφοντα ταῦτα πεπαιδευκὼς ἐκ παιδός, καὶ διασεσωκὼς εἰς τέλος, ὥσπερ νόμον τινά, τὴν περὶ αὐτὸν 23.1.2 εὔνοιαν. ἀλλ' οὐδέν γε διὰ τοῦτο ῥηθήσεται πρὸς χάριν· ἐκεῖνός τε γὰρ ἀλήθειαν ἐτίμα διαφερόντως καὶ τοῦτο πρῶτον ἐπαίδευεν, ἡμεῖς τε οὐ διαφθεροῦμεν τὴν δοθεῖσαν δωρεάν, πλὴν ἤ πού τι καὶ ὑφήσομεν ἐπὶ τὸ καταδεέστερον ἄγοντες, ἐπειδὴ ταῦτα συνωμολογήσαμεν. 23.1.3 Τῶν μὲν οὖν εἰς βουλὴν τελούντων ἦν ὁ Χρυσάνθιος, καὶ τῶν ἀνὰ τοὺς πρώτους ἐπ' εὐγενείᾳ φερομένων· ἐγεγόνει δὲ αὐτῷ πάππος, Ἰνοκέντιός τις, εἴς τε πλοῦτον ἐλθὼν οὐκ ὀλίγον, καὶ δόξαν ὑπὲρ ἰδιώτην τινὰ λαχών, ὅς γε νομοθετικὴν εἶχε δύναμιν παρὰ τῶν τότε βασιλευόντων 23.1.4 ἐπιτετραμμένος. καὶ βιβλία γε αὐτοῦ διασώζεται τὰ μὲν εἰς τὴν Ῥωμαίων γλῶσσαν, τὰ δὲ εἰς τὴν Ἑλλάδα φέροντα, τό τε ἐξεταστικὸν καὶ βαθὺ τῆς γνώμης ἑρμηνεύοντα, καὶ τὴν περὶ ταῦτα κατάληψιν τοῖς ταῦτα βουλομένοις θαυ23.1.5 μάζειν συνειληφότα. Χρυσάνθιος δὲ αὐτός, νέος ἀπὸ τοῦ πατρὸς ἀπολειφθείς, καὶ φιλοσοφίας ἐρασθεὶς διὰ φύσεως θειότητα, πρός τε τὸ Πέργαμον καὶ τὸν μέγαν Αἰδέσιον 23.1.6 συνέτεινεν· ἀκμάζοντι δὲ πρὸς μετάδοσιν σοφίας διψῶν περιτυχών, χανδόν, ἑαυτὸν ὑποθείς, ἐνεφορεῖτο τῆς τοιαύτης σοφίας <οὐ τῆς συν>τυχούσης, οὔτε πρὸς ἀκρόασιν ἀπαγορεύων τινά, οὔτε εἰς μελέτην ἐλάττων τινὸς φαινόμενος· 23.1.7 καὶ γὰρ ἔτυχεν ἀτρύτου καὶ ἀδαμαντίνου σώματος, ἐς 23.1.8 πᾶσαν ἄσκησιν ὑπουργεῖν εἰωθότος. ὁ δὲ τῶν τε Πλάτωνος καὶ τῶν Ἀριστοτέλους λόγων μετασχὼν ἱκανῶς, καὶ πρὸς πᾶν εἶδος φιλοσοφίας τρέψας τὴν ψυχήν, καὶ πᾶν εἶδος ἀναλεγόμενος, ὡς περὶ τὴν γνῶσιν τῶν ἐν τοῖς λόγοις ὑγίαινεν καὶ ἔρρωτο, καὶ τῇ συνεχεῖ χρήσει πρὸς τὴν χρῆσιν αὐτῶν ἕτοιμος ὑπῆρχεν, καὶ πρὸς ἐπίδειξιν ἐθάρσει τοῦ κατωρθωμένου, τὰ μὲν εἰπεῖν, τὰ δὲ σιωπῆσαι δυνάμενος, καὶ πρὸς τὸ δύνασθαι κρατεῖν, εἴ που βιασθείη, τυγχάνων πομπικώτερος, ἐντεῦθεν ἀφῆκεν αὑτὸν ἐπὶ θεῶν γνῶσιν, καὶ σοφίαν ἧς Πυθαγόρας τε ἐφρόντιζεν καὶ ὅσοι Πυθαγόραν ἐζήλωσαν, Ἀρχύτας τε ὁ παλαιός, καὶ ὁ ἐκ Τυάνων Ἀπολλώνιος, καὶ οἱ προσκυνήσαντες Ἀπολλώνιον, οἵτινες σῶμά 23.1.9 τε ἔδοξαν ἔχειν καὶ εἶναι ἄνθρωποι. καὶ πρὸς ταῦτά γε Χρυσάνθιος εὐθὺς ἀναδραμὼν καὶ πρώτης τινὸς λαβῆς ἐπιδραξάμενος, ταῖς ἀρχαῖς αὐταῖς ἡγεμόσι χρώμενος, εἰς τοσοῦτον ἐκουφίσθη τε καὶ ἀνηγέρθη παρὰ τοῦ τῆς ψυχῆς τελειώματος, ᾗ φησιν ὁ Πλάτων, ὥστε πᾶν μὲν εἶδος αὐτῷ παντοίας παιδείας εἰς ἄκρον ὑπάρχειν, καὶ πᾶσαν κατορθοῦ23.1.10 σθαι πρόγνωσιν. ὁρᾶν γοῦν ἄν τις αὐτὸν ἔφησε τὰ ἐσόμενα μᾶλλον ἢ προλέγειν τὰ μέλλοντα, οὕτως ἅπαντα διήθρει καὶ συνελάμβανε, ὡσανεὶ παρών τε καὶ συνὼν τοῖς θεοῖς. 23.2.1 Χρόνον δὲ ἱκανόν τινα περὶ ταῦτα διατρίψας, καὶ †συναναθλήσας† τῷ Μαξίμῳ πολύ τι, τὸν κοινωνὸν ἀπέλιπεν. ὁ μὲν γὰρ