Tratus puts into the mouth of the sage, on theĪuthority of Damis, conversations and ideas which,Īs they recur in the Lives of the Sophists of Recently as the year 1910 by Professor Bigg, in his Really existed^ and that he was a mere man of straw It has been argued that the work of Damis never Not have been published before the year 217. Of Philostratus, for it is not dedicated to her and can. The learnedĮmpress seems never to have lived to read the work
Them^ because they displayed an ignorance of many Upon ApolloniuSj he tells us he paid no attention to
Work before us was drawn, for although PhilostratusĪlso knew the four books of a certain Moeragenes In order to collect such traditions of the sage as heįound still current. Only to Tyana, where there was a temple speciallyĭedicated to the cult of Apollonius, but to otherĬities where the sage's memory was held in honour, Beside makincr use of the written sources hereĮnumerated Philostratus had travelled about, not Treatises of Apollonius which have not come down to Hadrian had a collection of these letters in his villaĪt Antium. With those v.hich are preserved to us and translatedīelow. HisĬollection of these agreed partly , but not wholly, Stratus used for his work a history of the career ofĪpollonius at Aegae^ written by an admirer of the Like that of most Syrian Greeks^, Avas heavy and The city of Nineveh^ whose style, Philostratus says^ These memoirs had been composed by a disciple andĬompanion of Ajiollonius named Damis^ a native of Nerva^ and she begged him to use them for theĬomposition of a hterary life of the sage in question. Tvana, who had died in extreme old age nearlyġ00 years before during the reign of the Emperor Liands certain memoirs of Apollonius, the sage of The literary and philosophic Empress Julia Domna, Rome, Here he acquired a reputation as a sophist,Īnd was drawn into what we may call the salon of Gather that he was born in the island of LemnosĪbout the year 172 of our era, that he went to AthensĪs a young man to study rhetoric, and later on to Of its author, Philostratus, we do not know muchĪpart from his own works, from which we niay That is very good reading, and it is lightly written. That the present translation will be acceptable to theĮnglish reading public for there is in it much Once translated in its entirety into English^ as longĪgo as the year 1811^ by an Irish clergyman of the Thp: Life of ApoUoniiis of Tyana has only been I-ATE FELLOW AN'D PEELECTOR OF UXI\ ERSITV COLLEGE, OXFORD And whereas the poet, after telling us that there are "many forms of heavenly visitation" or something of the kind, dismisses his chorus and departs, Aesop adds an oracle to his story, and dismisses his hearers just as they reach the conclusion he wished to lead them up to" - The life of Apollonius of Tyana by Philostratus For after being brought up from childhood with these stories, and after being as it were nursed by them from babyhood, we acquire certain opinions of the several animals and think of some of them as royal animals, of others as silly, of others as witty, of others as innocent. And there is another charm about him, namely, that he puts animals in a pleasing light and makes them interesting to mankind. "And the poet, after telling his story, leaves a healthy-minded reader cudgelling his brains to know whether it really happened whereas one who, like Aesop, tells a story which is false and does not pretend to be anything else, merely investing it with a good moral, shows that he has made use of the falsehood merely for its utility to his audience.