Most of the recorded wonder-doings of Apollonius are cases of prophecy or foreseeing; of seeing at a distance and seeing the past; of seeing or hearing in vision; of healing the sick or curing cases of obsession or possession. Already as a youth, in the temple at Ægæ, Apollonius gave signs of the possession of the rudiments of this psychic insight; not only did he sense correctly the nature of the dark past of a rich but unworthy suppliant who desired the restoration of his eyesight, but he foretold, though unclearly, the evil end of one who made an attempt upon his innocence (i. 12). On meeting with Damis, his future faithful henchman volunteered his services for the long journey to India on the ground that he knew the languages of several of the countries through which they had to pass. “But I understand them all, though I have learned none of them,” answered Apollonius, in his usual enigmatical fashion, and added: “Marvel not that I know all the tongues of men, for I know even what they never say” (i. 19). And by this he meant simply that he could read men’s thoughts, not that he could speak all languages. But Damis and Philostratus cannot understand so simple a fact of psychic experience; they will have it that he knew not only the language of all men, but also of birds and beasts (i. 20). In his conversation with the Babylonian monarch Vardan, Apollonius distinctly claims foreknowledge. He says that he is a physician of the soul and can free the king from the diseases of the mind, not only because he knows what ought to be done, that is to say the proper discipline taught in the Pythagorean and similar schools, but also because he foreknows the nature of the king (i. 32). Indeed we are told that the subject of foreknowledge (προγνώσεως), of which science (σοφία) Apollonius was a deep student, was one of the principal topics discussed by our philosopher and his Indian hosts (iii. 42). In fact, as Apollonius tells his philosophical and studious friend the Roman Consul Telesinus, for him wisdom was a kind of divinizing or making divine of the whole nature, a sort of perpetual state of inspiration (θειασμός) (iv. 40). And so we are told that Apollonius was apprised of all things of this nature by the energy of his dæmonial nature (δαιμoνίως) (vii. 10). Now for the student of the Pythagorean and Platonic schools the “dæmon” of a man was what may be called the higher self, the spiritual side of the soul as distinguished from the purely human. It is the better part of the man, and when his physical consciousness is at-oned with this “dweller in heaven,” he has (according to the highest mystic philosophy of ancient Greece) while still on earth the powers of those incorporeal intermediate beings between Gods and men called “dæmons”; a stage higher still, the living man becomes at-oned with his divine soul, he becomes a God on earth; and yet a stage higher he becomes at one with the Good and so becomes God.