[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.