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

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 people were present; 23.3.7 so they endured neither his questions, nor his definitions, nor the man's citations, but withdrew, keeping themselves outside of argument and refutation, so that they might not become manifestly 23.3.8 in error. And many of those who knew him moderately, not having reached into the depth of his soul, and who accused him of irrationality and praised only his gentleness, when they perceived him discoursing and unfolding himself into doctrines and arguments, thought him to be someone other 23.3.9 than the one they knew; so much more changed did he appear in his logical movements, with his hair bristling, and his eyes revealing the soul within dancing 23.3.10 about the doctrines. And having come to a great old age, he went through his whole life, caring for nothing else that concerns men <or> any household management, or agriculture, or as much money as comes in justly. But he bore poverty more easily than others bear wealth, and he used whatever diet came to hand, never of pork, tasting very little of other meats, 23.3.11 and serving the divine most intently. And he clung tenaciously to the reading of the ancients, and youth and old age made no difference, but being over eighty years old, he wrote as much with his own hand as others in their youth can scarcely read. 23.3.12 Indeed, the tips of his fingers were bent from unceasing practice and use. And rising from his training, he delighted in public processions, and taking along the one writing these things, he would extend his walks to be long 23.3.13 but leisurely; and one would find his feet had become very sore without noticing, so charmed was he by the narratives. And he used baths very little, and 23.3.14 yet he always seemed as if he had just bathed. And in his meetings with rulers, his superiority was not to be perceived as arising from arrogance or pride, but one would have supposed it the simplicity of a man ignorant of what authority is; so commonly 23.3.15 and skillfully did he converse with them. And having educated the one writing these things while he was still young, when he returned from Athens, he loved him no less, but even added daily to the distinction of his goodwill, prevailing to this point, so that in the mornings the writer was with others for rhetorical studies, and taught those in need, but a little after midday he was taught, going to his original teacher, for the more divine and 23.3.16 philosophical of discourses; at which time neither did the teacher grow weary being with one who was eager, and for the one receiving the lessons the work was a festival. 23.4.1 But as the work of the Christians was prevailing and taking possession of everything, after a long time a certain man arrived from Rome as governor of Asia (he was named Justus), already an old man in age, noble also in character, and not estranged from the ancient and ancestral way of life, but having emulated that happy and blessed manner, he was always at the temples, and was devoted to every kind of divination, being very proud 23.4.2 that he both desired these things and succeeded in them. This man, having crossed into Asia from Constantinople, and having found the governor of the province (he was called Hilarius) sharing in the frenzy for his desire, both set up makeshift altars in Sardis (for there were none there), and laid his hand to the traces of the temples, if any trace was found anywhere, 23.4.3 wishing to restore them. And having sacrificed in public, he sent for and summoned those from all over who had a reputation for learning. And they arrived more quickly than they were called, both admiring the man, and considering it an opportunity for their own display, while some of them trusted in flattery as if in learning, and through this hoped to gain either honor or a bit of glory or money. 23.4.4 Therefore when a public rite had been proposed,

παρόντων, ἐγένετο κίνησις, καὶ συμβαλέσθαι τι τοῖς λεγομένοις ἔδοξεν αὐτῷ, πάντα ἦν ἡσυχίας μεστά, καθάπερ οὐ παρόντων ἀνθρώπων· 23.3.7 οὕτως οὔτε τὰς ἐρωτήσεις, οὔτε τοὺς διορισμούς, οὔτε τὰς μνήμας ὑπέμενον τοῦ ἀνδρός, ἀλλ' ἀνέχαζον, ἔξω λόγου καὶ ἀντιρρήσεως ἑαυτοὺς φυλάττοντες, ὅπως μὴ καταφανεῖς 23.3.8 ἁμαρτάνοντες γίνωνται. καὶ πολλοὶ τῶν μετρίως ἐγνωκότων αὐτόν, διὰ τοῦ βάθους τῆς ψυχῆς οὐκ ἀφιγμένων, κατηγορούντων τε ἀλογίαν, καὶ τὴν πρᾳότητα μόνον ἐπαινούντων, ὡς ᾔσθοντο διαλεγομένου καὶ ἀνελίττοντος ἑαυτὸν εἰς δόγματα καὶ λόγους, ἕτερόν τινα τοῦτον ἐνό23.3.9 μισαν παρ' ὃν ᾔδεισαν· οὕτως ἀλλοιότερός τις ἐν ταῖς λογικαῖς κινήσεσιν ἐφαίνετο, τῆς τε τριχὸς ὑποφριττούσης αὐτῷ, καὶ τῶν ὀφθαλμῶν ἑρμηνευόντων χορεύουσαν ἔνδον 23.3.10 τὴν ψυχὴν περὶ τὰ δόγματα. εἰς μακρὸν δὲ γῆρας ἀφικόμενος, τὸν πάντα διετέλεσε βίον, οὐδενὸς τῶν κατ' ἀνθρώπους ἑτέρου φροντίσας <ἢ> οἰκονομίας τινός, ἢ γεωργίας, ἢ χρημάτων ὅσα δικαίως παραγίνεται. ἀλλὰ πενίαν μὲν ἔφερε ῥᾷον ἢ πλοῦτον ἕτεροι, διαίτῃ δὲ τῇ παραπεσούσῃ προσεκέχρητο, τῶν μὲν ὑείων οὐδέποτε, τῶν ἄλλων κρεῶν ἐλά23.3.11 χιστα γευόμενος, τὸ δὲ θεῖον θεραπεύων συντονώτατα. τῆς <τε> τῶν ἀρχαίων ἀναγνώσεως ἀπρὶξ εἴχετο, καὶ διέφερεν οὐδὲν νεότης τε καὶ γῆρας, ἀλλ' ὑπὲρ ὀγδοήκοντα γεγονὼς ἔτη, τοσαῦτα ἔγραφεν αὐτοχειρίᾳ, ὅσα μόλις ἀναγινώ23.3.12 σκουσι νεάζοντες ἕτεροι. τῶν γοῦν γραφόντων τὰ ἄκρα δακτύλων ὑπὸ τῆς ἀλήκτου μελέτης καὶ χρήσεως ἐνεκέκαμπτο. ἀναστὰς δὲ ἀπὸ τῆς ἀσκήσεως, ταῖς τε δημοσίαις προόδοις ἐτέρπετο, καὶ τόν τε ταῦτα γράφοντα παραλαβών, μακροὺς 23.3.13 μὲν τοὺς περιπάτους, σχολαίους δὲ ἀπέτεινεν· ἔλαθέ τε ἄν τις περιαλγὴς τοὺς πόδας γενόμενος, οὕτως ὑπὸ τῶν διηγημάτων κατεθέλγετο. λουτροῖς δὲ ἐλάχιστα ἐκέχρητο, καὶ 23.3.14 ὅμως ἐῴκει διὰ παντὸς ἄρτι λελουμένῳ. πρὸς δὲ τὰς τῶν ἀρχόντων συντυχίας τὸ ὑπερφυὲς οὐκ ἦν δι' ἀλαζονείαν συνιδεῖν ἢ τύφον γινόμενον, ἀλλ' ἁπλότητα ἄν τις ὑπέλαβεν ἀγνοοῦντος ἀνδρὸς ὅ τι ἐστὶν ἐξουσία· οὕτω διελέγετο κοι23.3.15 νῶς αὐτοῖς καὶ ἐπιδεξίως. τὸν δὲ ταῦτα γράφοντα ἐκπαιδεύσας νέον ἔτι ὄντα, ἡνίκα ἐπανῆλθεν Ἀθήνηθεν, οὐκ ἔλαττον ἠγάπα, ἀλλὰ καὶ προσετίθει καθ' ἡμέραν τῷ διαφέροντι τῆς εὐνοίας, εἰς τοῦτο ἐκνικήσας, ὥστε τὰ ἑωθινὰ μὲν ὁ συγγραφεὺς ἐπὶ ῥητορικοῖς λόγοις ἑτέροις συνῆν, καὶ τοὺς δεομένους ἐπαίδευεν, μικρὸν δὲ ὑπὲρ μεσημβρίας ἐπαιδεύετο, παρὰ τὸν ἐξ ἀρχῆς ἰὼν διδάσκαλον, τοὺς θειοτέρους καὶ 23.3.16 φιλοσόφους τῶν λόγων· ἡνίκα οὔτε ὁ παιδεύων ἔκαμνεν ἐρῶντι συνών, τῷ τε ἐκδεχομένῳ τὰ μαθήματα τὸ ἔργον ἦν πανήγυρις. 23.4.1 Τοῦ δὲ τῶν χριστιανῶν ἐκνικῶντος ἔργου καὶ κατέχοντος ἅπαντα, διὰ μακροῦ τις ἀπὸ τῆς Ῥώμης εἰσεφοίτησεν ἄρχων τῆς Ἀσίας (Ἰοῦστος ὠνομάζετο), πρεσβύτης μὲν ἤδη κατὰ τὴν ἡλικίαν, γενναῖος καὶ ἄλλως τὸ ἦθος, καὶ τῆς ἀρχαίας καὶ πατρίου πολιτείας οὐκ ἀπηλλαγμένος, ἀλλὰ τὸν εὐδαίμονα καὶ μακάριον ἐκεῖνον ἐζηλωκὼς τρόπον, πρός τε ἱεροῖς ἦν ἀεί, καὶ μαντείας ἐξεκρέματο πάσης, μέγα 23.4.2 φρονῶν ὅτι τούτων ἐπεθύμησέν τε καὶ κατώρθωσεν. οὗτος εἰς τὴν Ἀσίαν διαβὰς ἐκ τῆς Κωνσταντινουπόλεως, καὶ τὸν ἡγεμόνα τοῦ ἔθνους καταλαβὼν (Ἱλάριος ἐκεῖνος ἐκαλεῖτο) συγκορυβαντιῶντα πρὸς τὴν ἐπιθυμίαν, βωμούς τε ἀνέστησεν αὐτοσχεδίους ἐν Σάρδεσιν (οὐ γὰρ ἦσαν αὐτόθι), καὶ τοῖς ἴχνεσι τῶν ἱερῶν, εἴπου τι ἴχνος εὑρέθη, χεῖρα ἐπέβαλεν, 23.4.3 ἀνορθῶσαι βουλόμενος. δημοσίᾳ τε θύσας, ἔπεμπε καὶ συνεκάλει τοὺς πανταχόθεν ἐπὶ παιδείᾳ δόξαν ἔχοντας. οἱ δὲ παρῆσαν θᾶττον ἢ κληθῆναι, τόν τε ἄνδρα θαυμάζοντες, καὶ καιρὸν τῆς σφῶν αὐτῶν ἐπιδείξεως ἡγούμενοι, τινὲς δὲ αὐτῶν ἐπὶ τῇ κολακεία θαρσοῦντες ὥσπερ παιδείᾳ, καὶ διὰ ταύτης ἐλπίζοντες ἢ τιμὴν ἢ δοξαρίδιον ἢ ἀργύριον ἀπο23.4.4 κερδαίνειν. ἱερουργίας οὖν δημοσίᾳ προτεθείσης,