About the same date also we find Isidorus of Pelusium, who died in 450, bluntly denying that there is any truth in the claim made by “certain,” whom he does not further specify, that Apollonius of Tyana “consecrated many spots in many parts of the world for the safety of the inhabitants.”[21] It is instructive to compare the denial of Isidorus with the passage we have already quoted from Pseudo-Justin. The writer of Questions and Answers to the Orthodox in the second century could not dispose of the question by a blunt denial; he had to admit it and argue the case on other grounds--namely, the agency of the Devil. Nor can the argument of the Fathers, that Apollonius used magic to bring about his results, while the untaught Christians could perform healing wonders by a single word,[22] be accepted as valid by the unprejudiced critic, for there is no evidence to support the contention that Apollonius employed such methods for his wonder-workings; on the contrary, both Apollonius himself and his biographer Philostratus strenuously repudiate the charge of magic brought against him. On the other hand, a few years later, Sidonius Apollinaris, Bishop of Claremont, speaks in the highest terms of Apollonius. Sidonius translated the Life of Apollonius into Latin for Leon, the councillor of King Euric, and in writing to his friend he says: “Read the life of a man who (religion apart) resembles you in many things; a man sought out by the rich, yet who never sought for riches; who loved wisdom and despised gold; a man frugal in the midst of feastings, clad in linen in the midst of those clothed in purple, austere in the midst of luxury.... In fine, to speak plainly, perchance no historian will find in ancient times a philosopher whose life is equal to that of Apollonius.”[23] Thus we see that even among the Church Fathers opinions were divided; while among the philosophers themselves the praise of Apollonius was unstinted. For Ammianus Marcellinus, “the last subject of Rome who composed a profane history in the Latin language,” and the friend of Julian the philosopher-emperor, refers to the Tyanean as “that most renowned philosopher”;[24] while a few years later Eunapius, the pupil of Chrysanthius, one of the teachers of Julian, writing in the last years of the fourth century, says that Apollonius was more than a philosopher; he was “a middle term, as it were, between gods and men.”[25] Not only was Apollonius an adherent of the Pythagorean philosophy, but “he fully exemplified the more divine and practical side in it.” In fact Philostratus should have called his biography “The Sojourning of a God among Men.”[26] This seemingly wildly exaggerated estimate may perhaps receive explanation in the fact that Eunapius belonged to a school which knew the nature of the attainments ascribed to Apollonius.