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

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 signs; but Chrysanthius, using the first things observed, little by little, by a process of reasoning, proceeded to act upon what was given; then perhaps he succeeded, but having failed, he applied human counsel to what had appeared. 23.2.3 Thus, for instance, when the emperor Julian summoned them both with a single summons, and the soldiers who were sent brought Thessalian compulsion with honor, it seemed good to consult the gods about the matter openly, so that even a private citizen and a craftsman could interpret the signs. The god having forbidden the journey, Maximus clung to the rites, and supplicating over what was being done, he persisted with lamentations, begging the gods to obtain other signs and for what was fated to be 23.2.4 changed; and as he insisted many times on many points and turned aside, as Chrysanthius explained, his will at last judged the phenomena, and what he wished 23.2.5 appeared in the rites, not what had appeared was accepted. Thus, therefore, the one set out on that journey and sojourn that was the beginning of evils, while Chrysanthius remained where he was. And at first the emperor was grieved at his remaining, and he also suspected something of the truth, that Chrysanthius would not have refused the summons 23.2.6 unless he had seen some difficulty in the future. Therefore he wrote again summoning him, and the entreaties were not to him alone; but he urged the wife to persuade her husband through his letters. And again there was a consultation of the divine on the part of Chrysanthius, and the things from the gods did not cease to concur to the same 23.2.7 point. And when this happened many times and the emperor ceased being a suppliant, Chrysanthius, having taken the high priesthood of the whole nation, and knowing the future clearly, was not harsh in his authority, neither raising up temples, as all were running together warmly and ardently for these things, nor troubling any of the Christians excessively; 23.2.8 but so great was the simplicity of his character, that throughout Lydia the restoration of the temples almost went unnoticed. So when things first went in another direction, nothing revolutionary seemed to have been done, nor did anything great and sudden by way of change appear, but all things were reasonably brought together into a kind of evenness and stillness, and he alone was admired, since all others were being moved as if in a storm, some having suddenly been cowed, and others, previously humble, having been raised up; 23.2.9 He was admired, then, for these things, as one not only skilled in foreseeing the future, but also in using what was known. 23.3.1 His entire character was of such a kind, either because he was naturally like the Platonic Socrates, or had been conformed to him through a certain zeal and imitation that had come to him from childhood. For an indescribable simplicity and artlessness was present in his words, and the charm of his phrases on these occasions would bewitch 23.3.2 the listener. He was gracious to all in his company, and each of those departing went away convinced that he was being especially 23.3.3 honored. Just as, therefore, the most beautiful and sweetest of melodies flow down and slip gently and calmly to every ear, even reaching the irrational creatures, as they say of Orpheus, so also was the speech of Chrysanthius harmonious to all, and it was suited and fitted to so many differences of character. 23.3.4 But he was reluctant to engage in debates and contentions, supposing that on these points especially men are exasperated; 23.3.5 nor would one easily have heard him showing off the learning which he had, and on this account being puffed up and swollen with pride towards others, but he would admire the things said by them, even if they were said poorly, and he would praise opinions that were badly formed, as if not hearing them at all, but having become agreeable so as not to cause pain. 23.3.6 But if anyone, of the first in wisdom

ἔχων τι φιλόνεικον ἐν τῇ φύσει καὶ δυσεκβίαστον, τοῖς φανθεῖσιν σημείοις παρὰ τῶν θεῶν ἀντιβαίνων, ἕτερα 23.2.2 ᾔτει καὶ προσηνάγκαζεν· ὁ δὲ Χρυσάνθιος, τοῖς πρώτοις θεωμένοις <χρώμενος> κατὰ μικρὸν ἐκ παραγωγῆς ἐπὶ τὴν κίνησιν τῶν δοθέντων ἐβάδιζεν· εἶτα τυχὸν μὲν ἐνίκα, διαμαρτὼν δέ, τῷ φαινομένῳ τὸ παρὰ τῆς ἀνθρωπίνης βουλῆς 23.2.3 ἐφήρμοζεν. οὕτω γοῦν καὶ ἡνίκα ὁ βασιλεὺς Ἰουλιανὸς ἄμφω μετεκάλει διὰ μιᾶς κλήσεως, καὶ οἱ πεμφθέντες στρατιῶται μετὰ τιμῆς τὴν Θετταλικὴν ἐπῆγον πειθανάγκην, ὡς ἔδοξε κοινώσασθαι τοῖς θεοῖς τὸ ἔργον περιφανῶς, ὡς κἂν ἰδιώτην καὶ βάναυσον διακρῖναι τὰ σημεῖα, τοῦ θεοῦ τὴν ὁδὸν ἀπαγορεύσαντος, ὁ μὲν Μάξιμος ἐνεφύετο τοῖς ἱεροῖς, καὶ ποτνιώμενος ἐπὶ τοῖς δρωμένοις μετ' ὀλοφυρμῶν ἐνέκειτο, τυχεῖν ἑτέρων σημείων ἱκετεύων τοὺς θεοὺς καὶ μετα23.2.4 τεθῆναι τὰ εἱμαρμένα· καὶ πολλά γε ἐπὶ πολλοῖς αὐτῷ διατεινομένῳ καὶ παρακλίνοντι ὡς ἐξηγεῖτο Χρυσάνθιος, ἡ βούλησις τελευτῶντι τὰ φαινόμενα ἔκρινε, καὶ τὸ δοκοῦν 23.2.5 ἐν τοῖς ἱεροῖς ἐφαίνετο, οὐ τὸ φανθὲν ἐδοξάζετο. οὕτως οὖν ὁ μὲν ὥρμησε τὴν ἀρχέκακον ὁδὸν ἐκείνην καὶ ἀποδημίαν, ὁ δὲ Χρυσάνθιος ἔμεινε κατὰ χώραν. καὶ τὰ πρῶτα μὲν ὁ βασιλεὺς ἤλγησεν ἐπὶ τῇ μονῇ, καί πού τι καὶ τῶν ἀληθῶν προσυπενόησεν, ὡς οὐκ ἂν ἠρνήσατο Χρυσάνθιος τὴν κλῆσιν 23.2.6 εἰ μή τι δυσχερὲς ἐνεῖδε τοῖς μέλλουσιν. ἔγραφεν οὖν καὶ πάλιν μετακαλῶν, καὶ οὐ πρὸς αὐτὸν μόνον αἱ παρακλήσεις ἦσαν· ὁ δὲ τὴν γυναῖκα συμπείθειν τὸν ἄνδρα διὰ τῶν γραμμάτων ἐνῆγεν. καὶ πάλιν ἦν πρὸς τὸ θεῖον ἀναφορὰ παρὰ τοῦ Χρυσανθίου, καὶ τὰ παρὰ τῶν θεῶν οὐκ ἔληγεν εἰς ταὐτὸ 23.2.7 συμφερόμενα. ὡς δὲ πολλάκις τοῦτο ἦν καὶ <ἔληγεν ὢν> ὁ μὲν βασιλεὺς ἐπαίτης, ὁ δὲ Χρυσάνθιος τὴν ἀρχιερωσύνην τοῦ παντὸς ἔθνους λαβών, καὶ τὸ μέλλον ἐξεπιστάμενος σαφῶς, οὐ βαρὺς ἦν κατὰ τὴν ἐξουσίαν, οὔτε τοὺς νεὼς ἐγείρων, ὥσπερ ἅπαντες θερμῶς καὶ περικαῶς ἐς ταῦτα συνέθεον, οὔτε λυπῶν τινας τῶν χριστιανῶν περιττῶς· 23.2.8 ἀλλὰ τοσαύτη τις ἦν ἁπλότης τοῦ ἤθους, ὡς κατὰ Λυδίαν μικροῦ καὶ ἔλαθεν ἡ τῶν ἱερῶν ἐπανόρθωσις. ὡς γοῦν ἑτέρωσε τὰ πρῶτα ἐχώρησεν, οὐδὲν ἐδόκει πεπρᾶχθαι νεώτερον, οὐδὲ πολύ τι καὶ ἀθρόον κατὰ μεταβολὴν ἐφαίνετο, ἀλλ' ἐπιεικῶς ἐς ὁμαλότητά τινα καὶ ἀκινησίαν ἅπαντα συνέστρωντο, καὶ μόνος ἐθαυμάζετο, τῶν ἄλλων ἁπάντων ὥσπερ ἐν κλύδωνι κινουμένων, καὶ τῶν μὲν ἐξαπιναίως κατεπτηχότων, τῶν δὲ πρότερον ταπεινῶν ἀνεστηκότων· 23.2.9 ἐθαυμάσθη γοῦν ἐπὶ τούτοις, ὡς οὐ μόνον δεινὸς τὰ μέλλοντα προνοεῖν, ἀλλὰ καὶ τοῖς γνωσθεῖσι χρήσασθαι. 23.3.1 Ἦν δὲ τὸ πᾶν ἦθος τοιοῦτος, ἢ πρὸς τὸν Πλατωνικὸν Σωκράτην ἀναπεφυκώς, ἢ κατά τινα ζῆλον καὶ μίμησιν ἐκ παιδὸς αὐτῷ γενομένην ἐς ἐκεῖνον συνεσχηματισμένος. τό τε γὰρ ἐπιφαινόμενον ἁπλοῦν καὶ ἀφελὲς ἀδιήγητον ἐπεκάθητο τοῖς λόγοις, ἥ τε ἐπὶ τούτοις ἀφροδίτη τῶν ῥημάτων 23.3.2 κατέθελγε τὸν ἀκροώμενον. πᾶσίν τε εὔνους ἦν κατὰ τὴν συνουσίαν, καὶ τῶν ἀπιόντων ἕκαστος, ὅτι φιλοτιμοῖτο 23.3.3 μᾶλλον, ἀπῄει πεπεισμένος. ὥσπερ οὖν τὰ κάλλιστα καὶ γλυκύτερα τῶν μελῶν πρὸς πᾶσαν ἀκοὴν ἡμέρως καὶ πρᾴως καταρρεῖ καὶ διολισθαίνει καὶ μέχρι τῶν ἀλόγων διϊκνούμενα, καθάπερ φασὶ τὸν Ὀρφέα, οὕτω καὶ Χρυσανθίου λόγος πᾶσιν ἦν ἐναρμόνιος, καὶ τοσαύταις διαφοραῖς ἠθῶν ἐνέ23.3.4 πρεπεν καὶ καθηρμόζετο. δυσκίνητος δὲ ἦν περὶ τὰς διαλέξεις καὶ φιλονεικίας, ἐπὶ τούτοις μάλιστα τοὺς ἀνθρώπους 23.3.5 ὑπολαμβάνων ἐκτραχύνεσθαι· οὐδ' ἂν ῥᾳδίως ἤκουσέ τις αὐτοῦ τὴν παιδείαν ἣν εἶχεν ἐπιδεικνυμένου, καὶ διὰ τοῦτο πρὸς τοὺς ἄλλους οἰδοῦντος καὶ διογκυλλομένου, ἀλλὰ τά τε λεγόμενα ὑπ' αὐτῶν ἐθαύμαζεν, εἰ καὶ φαύλως ἐλέγετο, καὶ τὰ δοξαζόμενα κακῶς ἐπῄνει, καθάπερ οὐδὲ τὴν ἀρχὴν ἀκούων, ἀλλὰ ἐς τὸ συμφατικὸν διὰ τὸ μὴ λυπεῖν γεγονώς. 23.3.6 εἰ δέ πού τις, τῶν ἐπὶ σοφίᾳ πρώτων