PHILOSTRATUS AND EUNAPIUS. (a) Of the distinguished Lemnian family of Philostrati, Flavius Philostratus, 'the Athenian', was a Greek sophist (professor), c. A.D. 170-205, who studied at Athens and later lived in Rome. He was author of the admirable Life of Apollonius of Tyana (Loeb Nos. 16 and 17) and Lives of the Sophists (which are really impressions of investigators alert but less fond of scientific method and discovery than of stylish presentation or things known), one part concerning some older, the other some later 'provessors'. Other extant works of this Philostratus are Letters and Gymnasticus, but the Heroicus or Heroica is apparently by another Philostratus, and the Eikones (Imagines, skilful descriptions of pictures, Loeb No. 256) were probably by two Philostrati, on being the son of Nervianus and born c. A.D. 190, the other his grandson who wrote c. AD. 300. (b) The Greek Sophist and historian Eunapius was born at Sardis in A.D. 347, but went to Athens to study and lived much of his life there teaching rhetoric and possibly medicine. He was initiated into the 'mysteries' and was hostile to Christians. Lost is his historical work (covering the years A.D. 270-404) but for excerpts and the use of it made by Zosimmus, but we have his Lives of Philosophers and Sophists mainly contemporary whth himself. Eunapius is our only source of our knowledge of Neo-Platonism in the latter part of the fourth century A.D.

"The treatise of Eusebius, the son of Pamphilus, against the Life of Apollonius of Tyana, written by Philostratus, occasioned by the parallel drawn by Hierocles between him and Christ" (Greek and English, vol. II, p. 484-605).

The Essene Teacher of Righteousness was Apollonius of Tyana, who in the year 325 A.D., at the Council of Nicea, was replaced by a fictitious messiah called Jesus Christ: the greatest fraud in history. Here, Raymond Bernard, Ph.D. has discovered several sources that supposedly tell the true stories about Jesus and his family, as members of the Essene Jewish sect. The story of his life is commingled with tales of his alleged traveling to India and Japan. Jesus appears to be a person whose life and story were developed by the Essenes. His imaginary crucifixion was further developed by the so-called Holy Roman Empire, who used the Christian religion as a political tool to control the masses.

Philip Schaff Prize, American Society of Church History S-USIH Book Award, Society for U.S. Intellectual History Merle Curti Award in Intellectual History, Organization of American Historians “A fascinating book...Gin Lum suggests that, in many times and places, the divide between Christian and ‘heathen’ was the central divide in American life.”—Kelefa Sanneh, New Yorker “Offers a dazzling range of examples to substantiate its thesis. Rare is the reader who could dip into it without becoming much better informed on a great many topics historical, literary, and religious. So many of Gin Lum’s examples are enlightening and informative in their own right.”—Philip Jenkins, Christian Century “Brilliant...Gin Lum’s writing style is nuanced, clear, detailed yet expansive, and accessible, which will make the book a fit for both graduate and undergraduate classrooms. Any scholar of American history should have a copy.” —Emily Suzanne Clark, S-USIH: Society for U.S. Intellectual History In this sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses—discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term “heathen” fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as “other” due to their assumed need for conversion to American ways. Race continues to operate as a heathen inheritance in the United States, animating Americans’ sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth.

This study of Philostratus , first published in 1986, presents the Greek biographer’s treatment of both sophists and holy men in the social and intellectual life of the early Roman Empire, which also displays his own distinctive literary personality as a superficial dilettante and an engrossing snob. Through him we gain a glimpse of the rhetorical schools and their rivalries, as well as a bizarre portrayal of the celebrated first-century holy man Apollonius of Tyana, long loathed by his later Christian press as a Pagan Christ. Rarely does a biographer’s reputation revolve round the charge that he forged his principal source. Graham Anderson’s account produces new evidence which supports Philostratus’ credibility, but it also extends the charges of ignorance and bias in his handling of fellow-sophists. Philostratus is intended for any reader interested in the social, cultural and literary history of the Roman Empire as well as the professional classicist.

In this collection of interpretative essays on Flavius Philostratusa (TM) "Vita Apollonii," leading scholars and younger critics make for a combination of methodological continuity and innovation. The wide range of approaches does justice to the texta (TM)s high level of literary, historical and philosophical-religious sophistication.

The Athenian sophist Philostratus completed a romanticised biography of Apollonius of Tyana in the second or third decade of the third century A.D. One of the most striking aspects of the presentation of this firstcentury Pythagorean sage and miracleworker in the Vita Apollonii (VA) is his role as 'politically active philosopher'. Not only does the protagonist of the VA regularly intervene in situa-tions of conflict in Greek cities and instruct their citi-zens on how they ought to live together, but he also appears in contact with Parthian and Indian kings and Roman emperors. The present study deals with this promi-nent facet of Philostratus' portrait of the Tyanean sage. There are three main issues. The first is the question of the extent to which the Apollonius tradition provided support for the image of the contacts of the protagonist of the VA with cities and monarchs. The second is consideration of how the author dealt with and elaborated these elements in his source material. The third is the question of to what extent the protagonist of the VA may be regarded as a spokesman for the explicit political views of Philostratus. In other words, the aim is to analyse the image of the protagonist of the VA as a 'politically active philosopher' as the result of the interaction between the traditions associated with a sage and miracleworker who was regarded as a representative of Pythagorean wisdom, on the one hand, and the paideia, cultural baggage and mentality of a sophist, on the other.