Of Tyana, philosopher, son of Apollonios and a mother from that town, members of the gentry. With him in her womb, his mother saw a genius standing near saying that he himself was the child she was carrying, and that he was Proteus, the Egyptian;[1] therefore, he was thought to be Proteus' son. He flourished during the rule of Claudius, Gaius [Caligula], and Nero until Nerva's reign, during which he did indeed pass away.[2] Following Pythagoras' example he kept absolute silence all through five years.[3] He set out for Egypt, then went to Babylon to meet the Magi, and then met the Arabs. He collected from all of them the numberless conjurations widely ascribed to him. So many works he composed: the Initiations or On Sacrifices, the Testament, the Oracles, the Epistles, the Life of Pythagoras. Philostratos of Lemnos wrote a biography[4] that pays respect to this man as a true philosopher. According to Philostratos, Apollonios of Tyana had more self-restraint than Sophocles, who used to say that only after reaching old age did he escape a raging and savage beast of a master.[5] Apollonios, on the contrary, with his virtue and temperance was not overcome by these urges, even in his youth. According to Philostratos, he approached wisdom in a more godlike way[6] than Pythagoras because Apollonios bested tyrannies, and his was an era not so long ago.[8] Men do not yet grant him recognition for the truth of his philosophy, which he practised both wisely and soundly. But some praise one aspect of the man, others another. Yet others, given that he consulted with the magi of Babylon, the Brahmins of India and the naked ascetics[9] of Egypt, regard him as a magus and unfairly claim that he was not a true philosopher, misapprehending him. For Empedocles[10] and Pythagoras[11] himself and Democritus[12] too, though they associated with magicians and spoke many marvellous and divine things, were never drawn to magic.[13] Though Plato was in Egypt[14] and, just like a painter adding color to a sketch, blended in his dialogues many teachings of the prophets and priests of that country, he was never regarded as a magus and yet was the most envied of men for his wisdom. Nor should we slur Apollonios' intuition and prescience in the things he predicted with this kind of wisdom any more than Socrates[15] might be accused for his predictions and so Anaxagoras,[16] who at Olympia, when there was not the slightest sign of rain, went out into the stadium under a fleece, so suggesting that it would rain.[17] Though many attribute such to Anaxagoras, they turn right around to deny Apollonios the prescience that was intrinsic to his wisdom. So I think one should not heed the nonsense of the many, but should investigate what Apollonios said and did according to the times and the special character of the skill through which he succeeded in being thought supernatural and divine. I have collected information from the cities devoted to him; other information comes from sanctuaries whose lapsed rites he restored, and from what others wrote to him and he to others. He corresponded with kings, sophists, philosophers, Eleans, Delphians, Indians and Egyptians on gods, customs, and laws. We can know in more detail what he was doing among them through Damis, his student and witness.[18]
This Apollonius of Tyana[19] had an excellent memory, if anyone did. He truly kept his vow of silence but gathered much information, and when a hundred years old he had a sharper memory than Simonides.[20] He composed and used to sing a hymn to Memory, in which he says that Time causes everything to waste away but Time itself through Memory is both ageless and immortal. With regard to Apollonius, look for other predictions of his under "Timasion".[21]
[Philostratos also reports][22] that this Apollonius said the following about Anaxagoras: he was from Clazomenae and he said his teachings were meant for cattle and camels, and that he would rather philosophize with beasts than men [23]. The Theban Crates threw his property into the sea, so ensuring that it was of no use either to beasts or men [24].