[14] See Duchesne on the recently discovered works of Macarius Magnes (Paris; 1877). [15] The most convenient text is by Gaisford (Oxford; 1852), Eusebii Pamphili contra Hieroclem; it is also printed in a number of editions of Philostratus. There are two translations in Latin, one in Italian, one in Danish, all bound up with Philostratus’ Vita, and one in French printed apart (Discours d’Eusèbe Evêque de Cesarée touchant les Miracles attribuez par les Payens à Apollonius de Tyane, tr. by Cousin. Paris; 1584, 12mo, 135 pp.). [16] Lactantius, Divinæ Institutiones, v. 2, 3; ed. Fritsche (Leipzig; 1842), pp. 233, 236. [17] Arnobius, Adversus Nationes, i. 52; ed. Hildebrand (Halle; 1844), p. 86. The Church Father, however, with that exclusiveness peculiar to the Judæo-Christian view, omits Moses from the list of Magi. [18] John Chrysostom, Adversus Judæos, v. 3 (p. 631); De Laudibus Sancti Pauli Apost. Homil., iv. (p. 493 D.; ed. Montfauc.). [19] Hieronymus, Ep. ad Paulinum, 53 (text ap. Kayser, præf. ix.). [20] August., Epp., cxxxviii. Text quoted by Legrand d’Aussy, op. cit., p. 294. [21] Isidorus Pelusiota, Epp., p. 138; ed. J. Billius (Paris; 1585). [22] See Arnobius, loc. cit. [23] Sidonius Apollinaris, Epp., viii. 3. Also Fabricius, Bibliotheca Græca, pp. 549, 565 (ed. Harles). The work of Sidonius on Apollonius is unfortunately lost. [24] _Amplissimus ille philosophus_ (xxiii. 7). See also xxi. 14; xxiii. 19. [25] τι θεῶν τε καὶ ἀνθρώπου μέσον, meaning thereby presumably one who has reached the grade of being superior to man, but not yet equal to the gods. This was called by the Greeks the “dæmonian” order. But the word “dæmon,” owing to sectarian bitterness, has long been degraded from its former high estate, and the original idea is now signified in popular language by the term “angel.” Compare Plato, Symposium, xxiii., πᾶν τὸ δαιμόνιον μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ, “all that is dæmonian is between God and man.” [26] Eunapius, Vitæ Philosophorum, Proœmium, vi.; ed. Boissonade (Amsterdam; 1822), p. 3. [27] Réville, Apollonius of Tyana (tr. from the French), p. 56 (London; 1866). I have, however, not been able to discover on what authority this statement is made. [28] _Insignis philosophus_; see his Chronicon, written down to the year 519. [29] In his Chronographia. See Legrand d’Aussy, op. cit., p. 313. [30] Chiliades, ii. 60. [31] Cited by Legrand d’Aussy, op. cit., p. 286. [32] φιλόσοφος Πυθαγόρειος στοιχειωματικός--Cedrenus, Compendium Historiarium, i. 346; ed. Bekker. The word which I have rendered by “adept” signifies one “who has power over the elements.” [33] Legrand d’Aussy, op. cit., p. 308. [34] If we except the disputed Letters and a few quotations from one of Apollonius’ lost writings.