Macrobius' Saturnalia Book One

Erasistratus, he sharply criticizes the incursions of philosophy into the field of medicine (7. 15. 1), thereby provoking a retort from the philosopher Eustathius (7. 15. 14).

Horus

Horus may possibly be the Orus referred to in a letter of Symmachus (2. 39) as a "philosopher distinguished by ritual and erudition."original: "philosophus ritu atque eruditione praecipuus." He was, as his name suggests, an Egyptian (1. 15. 4; 1. 16. 37; 7. 13. 9). After a successful career as a professional boxer, he turned to philosophy like Cleanthes (1. 7. 3). Now a man of dignity and distinction (1. 16. 38), he practices the asceticism of a Cynic (7. 13. 17). In the first book, a question from him serves to introduce Praetextatus’s accounts of the origins of the worship of Saturn (1. 7. 14) and the Roman calendar (1. 15. 1). It is his criticism (now lost) of contemporary luxury that leads to Caecina’s reference to the extravagant living standards of the Roman Republic (3. 13. 16). In the seventh book, he makes the interesting remark that the practice of cremation had fallen into disuse (7. 7. 5).

Evangelus

Evangelus, who accompanied Disarius and Horus to call on Praetextatus after the other guests had arrived, is described as an impudent fellow with a bitter wit and a shamelessly caustic tongue, whose presence was likely to conflict with a quiet gathering (1. 7. 2).Glover (p. 175) suggests that Evangelus may be the man of that name referred to in a letter of Symmachus (6. 7) as having an "unwary mind" [original: animus incautus]. Upon finding himself in the presence of a large company who courteously rise as he enters, he greets Praetextatus with clumsy jocularity. However, he is mollified by a polite invitation to join the party with his two companions. He takes no part in the subsequent conversation until Praetextatus's references to the honors paid to slaves and the origin of the festival of the Sigillaria lead him to accuse his host of superstition and vanity (1. 11. 1). Later, his call for more wine (2. 8. 4) gives Macrobius the opportunity to cite Plato’s remarks on the beneficial effects of wine at a dinner party and the observations of Aristotle and Hippocrates regarding intemperance (2. 8. 5-16).