Apollonius of Tyana

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— ’ ‘ Vh d a ‘s Y r a Y u s

A PO LLO N I U S OF TY A N A

THE PHILOSOPHER- REFORMER

E FI T C NT Y A D . OF THE RS UR .

A CRITI CAL ST UD Y OF THE ON LY EXISTIN G RE CORD O F H IS LIFE WITH SOME ACCO UN T OF TH E WAR O F O PIN ION CON C ERN IN G H IM A N D AN INTRO D UCTION O N TH E RELIGIO US ASSOCIATION S A N D BROTH ERH OO D S O F THE TIMES A N D TH E POSSI BLE IN FLUE N CE IN D IAN THO UGHT ON GREE CE—BY E D B M A . A , . ,

LOND ON A ND B ENARES TH EOSO PHI CAL PU BLIS H lN G S OCI ETY

1 90 1

TA B E F E L O C ONT NTS .

I N TROD U OTORY

THE RELIGIOU S ASSOCIA TIONS A N D COMMU N ITIES OF THE F IRST CENTU RY I NDIA A N D GREE CE

THE APOLLONIU S OF E A RLY OPINION

T XTS T A NS A TI NS A N D LIT A TU E , R L O , ER RE THE BIOGRA PHER OF APOLLONIUS

E A RLY LIFE THE TRA VELS OF APOLLONIU S

I N THE SHRINE S OF THE TEMPLES A N D THE RETREA TS OF RELIGION

THE GY MNOSOPHISTS OF U PPER EGY PT

A P OLLON rUS A N D THE RU LE RS OF THE E MPIRE APOLLONIU S THE P ROPHET A N D WONDER WORKER H I S MODE OF LIFE

H IMSELF A N D HIS CI ROLE F ROM HIS S A Y INGS A N D SERMONS FROM HIS LETTE RS THE WRITINGS OF APOLLONIU S

X I I I B I B LI OGRA P H I OA L N T S V . O E

APOLLONIUS OE TY ANA .

SECTION I .

INTROD UCTORY .

To the studen t of the origin s of Christian ity there is n aturally no period of Western history of greater interest an d importance than the ﬁrst century of our era ; an d yet how little compara tively is known about it of a really deﬁnite an d

a a a reliable n ture . If it be subject of l sting regret that no non - Christian writer of the ﬁrst century had sufﬁcient in tuition of the future to record even a li ne of information concernin g the birth an d growth of what was to be the religion

the W e e a a i of est rn world , qu lly dis ppoint ng is it to ﬁnd so little deﬁnite information of the general social an d religious conditions of the

e an d the a time . The rul rs w rs of the Empire seem to have formed the chief interest of the

a the e e an d historiogr phers of succe ding c ntury ,

e e e a e a v n in this d p rtm nt of politic l history , though 2 A POLLONIUS OF TYANA . the public acts Of the Emperors m ay b e fairly

e w e can e e w ll known , for ch ck th m by records

e we e a and inscriptions, wh n come to th ir priv te acts an d motives we ﬁnd ourselves no longer on

the a the the ground of history , but for most p rt in f a e o e e a a an d e a . tmosph re pr judic , sc nd l , sp cul tion

l a a e an d e f e The po itic l cts of Emp rors th ir o ﬁc rs ,

e e can at e a e - how v r, b st throw but dim sid light

the a a w e on gener l soci l conditions of the time , hil they shed no light at all on the religious con

dition s so far as e e an a a , except th s in y p rticul r

a e the a A s cont ct d dom in of politics . well might w e seek to reconstruct a picture of the religiou s

e e a a an d e life of the tim from Imp ri l cts r scripts , as endeavour to glean an y idea of the intimate religion of this country from a p erusal of statute

books or reports of Parliam entary debates .

The a e so- a e w e Rom n histori s c ll d , to which

a so far a e a e h ve been ccustom d , c nnot h lp us in the reconstruction of a picture of the environ

e the a a l ed m nt into which , on one h nd , P ul the

e an d an d new faith in Asia Minor, Gre ce , Rome ;

e a a se in which , on the oth r, it lre dy found it lf in the districts bordering on the south-east of the

e e e e Medit rranean . It is only by pi cing tog th r laboriously isolated scraps of inf orm ation an d

a e e a are fr gments of inscriptions , that we b com w of the existence of the life of a world of religious associations an d private cults which existed at 3 INTRODUCTORY .

at e e we a e an this period . Not th v n so h v y very direct inform ation of what went on in these

a s a an d e w e s oci tions , guilds, broth rhoods ; but have sufﬁcient evidence to make us keenly regret

e the absence of furth r knowledge .

f as ﬁel d ' is e ee Di ﬁcult this to till , it is xc dingly

e e e e an d is b e e e e a f rtil in int r st , it to r gr tt d th t comparatively so little work has as y et b een done

an d a as so e en the a e the in it ; th t , is fr qu tly c s ,

has ee e the a work which b n don is , for most p rt ,

he a W a not accessible to t English re der. h t work has been done on this special subj ect m ay b e seen from the bibliographical n ote appended to

e a e a an d this ss y, in which is giv n list of books articles treating Of the religious associations

a the ee an d an w mong Gr ks Rom s . But if e seek to obtain a general view of the condition of religious affairs in the ﬁrst century we ﬁnd our sel ves without a reliable guide for of works dealing with this particular subj ect there are f ew a n d e w e ea t e a , from th m l rn li tl th t does

e i a e e not imm d t ly concern , or is thought to conc rn , Christianity whereas; it is just the state Of the

- a e a non Christi n r ligious world bout which , in

e en a w e e e e . the pr s t c s , desir to be inform d

' a ce ea e If, for inst n , the r d r turn to works of ’ e e a as Merivale s h g n r l history , such History of t e

R man e the Em ire d o s und r p (London ; last e .

’ he is e a a e will ﬁnd , it tru , in ch p . iv. , d scription 4 APOLLONIUS OF TYANA .

N a e e of , ero of the st t of r ligion up to the death ,

but he wil l b e little wiser for perusing it. If

’ he turn to Hermann Schiller s Geschichte der rOmischen K aiserreichs unter der Regierung des Nero (Berlin ; he will ﬁnd much reason for discarding the vulgar opinions about the

e e as ee monstrous crimes imput d to N ro , ind d he l ’ ea . e e might do by r ding in Eng ish G . H L w s

Was 7 a a article Nero a Monster . (Cornhill M g

- d he a 1 8 6 3 an ﬁn d . zine ; July, ) will lso (bk

a e e a e i an d IV . chap . iii . ) g n r l view of the r l gion philosophy of the time which is far more in telli ’ gent than that of Merival e s but all is still very

a an d a a r an d we . e e e v gue uns tisf cto y , f el ours lv s still outside the intimate life of the philosophers

and religionists of the ﬁrst century.

a a he the a e If, g in , turn to l test writ rs of Church

a ea e a a history who h ve tr t d this p rticul r question , he will ﬁnd that they are occupied entirely with the contact of the Christian Church with the

a e an d nl e a e Rom n Empir , o y incid nt lly giv us any information of the nature of which we are

a On e a . . e ann in se rch . this sp ci l ground C J N um ,

' in his carefu l study Der rOmiSche Staat und die allgemeine Kirche bis auf Diocletian (Leipzig ;

Ra a i . W . e e e . is int r sting wh l Prof M ms y ,

D . in The Church in the Roman Empire b efore A .

' 1 70 a di a he (London ; is extr or n ry , for endeavours to interpret Roman history by the INTRODUCTORY. 5

N ew a e e the a e the Test m nt docum nts , d t s of

majority of which are so hotly disputed .

m a sa a has all But , you y y, wh t this to do

' with Apollonius of Tyan a Z The answer is simple : A pollonius lived in the ﬁrst century ; his work l ay precisely among these religious a a ll e e an d ed ssoci tions , co g s , guilds . A knowl ge of them an d their nature would give us the natural environment of a great part of his life ; an d information as to their condition in the ﬁrst century would perhaps help u s the better to understand some of the reasons for the task whi ch he attempted .

I f e e e e the e an d , how v r , it w r only lif en deavours of Apollonius which woul d b e ill umi n ated s e e a by thi knowl dge , we could und rst nd why so little effort has been spent in this

e the a a e the T an ean as dir ction ; for ch r ct r of y , w e a see has e the e ee sh ll , sinc fourth c ntury b n

e a e e a e e few r g rd d with littl f vour v n by the , while the many have been taught to look upon

e nl as a a a a e e our philosoph r not o y ch rl t n , but v n

- e i as an anti Christ. But wh n it s just a know ledge of these religious associations an d orders which would throw a ﬂood of light on the earliest e a e a volution of Christi nity , not only with r g rd

the a e i e a e a to P ulin commun ti s , but lso with r g rd to those schools which were subs equently con dem n ed as e e a a a w h r tic l , it is stonishing th t e 6 APOLLONIUS OF TYANA .

have had no more satisfactory work done on the

e subj ct .

m a a e e a a It y be s id , how v r , th t this inform tion is not forthcoming simply because it is u n pro

curable . To a large extent this is true ; never thel ess a ea ea e b e e a has , gr t d l mor could don th n as et ee a an d the e e a y b n ttempted , r sults of r se rch in special directions an d in the byways of history

b e e a the - e a could combin d , so th t non sp ci list could obtain some general idea of the religious

e an d b e e e conditions of the tim s , so l ss inclin d to join in the now stereotyped condemnation of all non-Jewish or non- Christian m Oral an d religious effort in the Roman Empire of the

e ﬁrst c ntury . But the reader m ay retort Things social an d religious in those days must have b een in a very

a a e as e a p rlous st t , for, this ss y shows , Apol l on iu s himself spent the m ajor part of his life in tryin g to reform the institutions an d cults of the

w e a : e e Empire . To this nswer No doubt th r w as e an d e e ! much to r form , wh n is ther not

b e e e But it would not only not g n rous , but distinctly mischievous for us to judge our fellows of those days solely by the lofty standard of an

ea a e e a e a a the id l mor lity , or v n to sc l them g inst weight of our own supposed virtues an d know

Ou r a e e was ledge . point is not th t th r nothing

e far a a the e a e to r form , from th t , but th t whol s l INTRODUCTORY . 7 accusations of depravity brought against the

times will not bear impartial investigation. On the a e e was a e a contr ry, th r much good m t ri l

ea b e e a a an d r dy to work d up in m ny w ys , if

e e had ee e a e th r not b n , how could th re mong oth r things have been an y Christianity ! The Roman Empire was at the zenith of its

e an d had e e ee a a a e pow r, th r not b n m ny dmir bl administrators an d m en of worth in the governing

a e a a a e e c st , such politic l consumm tion could n v r

a e n d a a e e a e ee e a e . h v b n r ch d m int in d Mor ov r ,

as e e e the a e e v r pr viously in nci nt world , r ligious

e was a a ee an d e e we er lib rty gu r nt d , wh r ﬁnd p

sec ution as the e e an d a , in r igns of N ro Domiti n , it must b e set down to political an d not to

a e as e the e theological re sons . S tting id disput d question of the persecution of the Christians

e a the eron ian e e was und r Domiti n , N p rs cution directed against those whom the I mperial power

as e a e regarded J wish politic l r volutionaries .

e we the er e So , too , wh n ﬁnd philosoph s imprison d

a e R e e e two e or b nish d from om during th s r igns ,

was e a e he e e e it not b c us t y w r philosoph rs , but

because the ideal of some of them was . the

e a the Re an d e e r stor tion of public , this r nder d them Obnoxious to the charge not only of being

a a e a a e politic l m lcont nts , but lso of ctiv ly plotting

’ ‘ a a the e ma esta s s. g inst Emp ror s j Apolloniu ,

e e was a a e how v r , throughout w rm support r of 8 OF T APOLLONIUS YANA .

a u e W w a . e e e mon rchical r l h n , th n , he r of the philosophers being banished from Rome or being c s w e e a ast into pri on , must rem mber th t this was not a wholesale persecution of philosophy throughout the Empire ; an d when we say that e e some of them desired to restor the R public , we should remember that the vast majority of them

e a r an d was hi r fr ined f om politics , especially t s the case with the disciples of the religi o-philo

a sophic l schools . SECTION II .

THE RELIGIOUS ASSOCIATIONS AND COMMUN ITIES OF THE FIRST Y CENTUR .

I N the domain Of religion it is quite true that the state cults an d national institutions throughout the Empire were almost without e e a a a an d xc ption in p rlous st te , it is to b e noticed that Apollonius devoted much time an d labour to reviving an d purifying them .

ee e e had e the e a Ind d , th ir str ngth long l ft gen r l

a e - e e all was st t institutions of r ligion , wher now perfunctory ; but so f ar from there being no

e e a as r ligious lif in the l nd , in proportion the Ofﬁcial cul tus an d ancestral in stitutions afforded

ea a a e e ee the no r l s tisf ction to th ir r ligious n ds , more earnestly did the people devote themselves

a e an d ea e a e e to priv t cults , g rly b ptised thems lv s in all that ﬂood of religious enthusiasm which ﬂowed in with ever increasing volume from the

a a al l a e E st. Indubit bly in this ferment tion th re

e e an e e e a w r m y xc ss s , ccording to our present

e e an d a e notions of r ligious d corum , lso gri vous 1 0 F APOLLONIUS O TYANA . abuses ; but at the same time in it many fou nd

a a e e e an d due s tisf ction for th ir r ligious motions , , if we except those cults which were distinctly

a a a e e e e e vicious , we h ve to l rg xt nt b for us in

a e the e a e a e popul r circl s sp ct cl of wh t , in th ir

a a a are S a e e a e l st n lysis , imil r ph nom n to thos enthusiasms which in our own day m ay b e frequently witnessed among such sects as the

a e a e an d at the en eral a Sh k rs or R nt rs , g reviv l ‘ e the e me tings of uninstruct d .

e e b e a It is not, how v r , to thought th t the private cults an d the doings of the religious asso

‘ ciation s were all of this nature or conﬁned to this

far e e e e e e class from it . Th r w r r ligious broth r

d e an d thiasi cram hoo s , communiti s , clubs , ,

' an d or ne — gcb s Of all sorts an d conditions . There

e a a n e e a wer lso mutu l be ﬁt soci ties , buri l clubs ,

an d an the dining comp ies , prototypes of our

e - da a e O an d pres nt y M sonic bodi s , ddfellows ,

the e he e a a e r st . T se r ligious ssoci tions w re not only private in the sense that they were not

a a the a e a the m int ined by St t , but lso for most part th ey were private in the sense that what

e was e e e an d e a th y did k pt s cr t , this is p rh ps the main reason why w e have so defective a

e record of th m . Among them are to b e numbered not only the lower forms of mystery- cultus of various

al so the ea e e as the kinds , but gr t r on s , such 1 1 RELIGIOUS ASSOCIATIONS OF TH E FIRST CENTURY .

an a a an d a e e Phrygi , B cchic , Isi c, Mithri c Myst ri s , which were spread everywhere thro ughout the

The am e a e e e e e . Empir f ous El usini w r , how v r,

e the ae the ta e still und r gis of S t , but though so

a e e as a a e - far e er f mous w r , st t cultus , mor p f un c tor y.

e e b e a the It is , mor ov r, not to thought th t great types of mystery- cultus above mentioned

e e e e were uniform eve n among thems lv s . Th r were not only various degrees an d grades within

e al so all a a th m , but in prob bility m ny forms of ea d f e e e a b ad an . ch lin of tr dition , good , , indi f r nt

a e we a was e e dc For inst nc , know th t it consid r d riguc u a' for every resp ectable citizen of Athen s

b e i ia e the e a an d e e e to nit t d into El usini , th r for the tests could not have been very stringent ; whereas in the most recent work on the

e D e A ul eio I siac oru m M ste rioru m subj ct , p y

e e D e e . e T st (L yd n ; Dr K . H . E . Jong shows that in on e form Of the Isiac Mysteries the candidate was invited to initiation by means

ea a sa he had b e a of dr m th t is to y, to psychic lly

e a e e his a a impr ssion bl b fore ccept nce .

e e e w e a e a a e e a e H r , th n , h v v st int rm di t ground for religious exercise between the most popular an d undisciplined forms of private cults an d the e b e high st forms , which could only approached through the discipline an d training h h of t e philosophic life . T e higher side Of these APOLLONIUS OF TYANA . mystery - institutions aroused the enthusiasm of all a w as a an d th t best in ntiquity , unstinted praise was given to on e or another form of them by the greatest thinkers an d writers of Greece an d Rome ; so that we cannot but think that here the instructed found that satisfaction for their religious n eeds which w as necessary not only for those who could not rise into the keen air a a e had of pure re son , but lso for thos who climbed so high upon the heights of reason that

h a a th e t ey could c tch glimpse of e oth r side . The Ofﬁcial cults were notoriously unable to give

e a a an d we l e a th m this s tisf ction , re only to r ted by the instru cted as an aid for the p eople an d a means of preserving the traditional life of the

a city or st te . By common consent the most virtuous livers of Greece were the members of the Pythagorean

m n an d e e the ea e . schools , both wom n Aft r d th of their founder the Pythagoreans seem to have

a a e e the O gr du lly bl nd d with rphic communities , an d the Orphic life was the recognised term

f n - We a for a life O purity a d self denial . lso

a the O e an d e the P tha know th t rphi s , therefor y

orean s e e a e a e e a g , w r ctiv ly eng g d in the r form

n e the e e the B accho tio , or ev n ntire r forming , of Eleusinian rites ; they seem to have brought b ack the pure side of the Bacchic cult with their reinstitution or reimportation of the Iacchic

1 4 OF APOLLONIUS TYANA .

a e e a e e far an d e v tion of virtue , w r sc tt r d wid

th hi s a n h n e . e e O t e Co throughout world In tr tis ,

tem l ative e he e : a a a p Lif , writ s This n tur l cl ss o f m en is to b e found in many parts of the

a e the e a an d inh bit d world , both Gr ci n non

e a a e . Gr ci n world , sh ring in the perf ct good In Egypt there are crowds of them in every

e e as e call an d e e a provinc , or nom th y it , sp ci lly ” Al a a a m round ex ndri . This is most i portant

s a e e e e e so a e e t t m nt, for if th re w r m ny d vot d to

the e e at e a r ligious lif this tim , it follows th t the

w n age as not o e of unmixed depravity .

e e b e a e e It is not, how v r , to thought th t th s c ommunities were all of an ex actly similar

a e on e an d the a ea n tur , or of s me origin , l st of

all a ll e a e e e W th t they were a Th r p ut or Ess n . e have only to remember the various lines of descent of the doctrines held by the innumerable s a e e as as e e chools cl ss d togeth r Gnostic , sk tch d

e e ra a a in my r c nt work , F gments of F ith Forgot

ten an d the eau ea , to turn to b tiful tr tises of the

e e e a e a the H rm tic schools , to p rsu d us th t in ﬁrst century the striving after the religious an d

wa e - a an d o philosophic life s wid spre d vari us .

We are a e not , however , mong thos who b elieve that the origin of the Therapeut com m u n ities of Philo an d of the Essenes of Philo an d Josephus is to be traced to Orphi c an d

of Pythagorean inﬂuence . The question precise H E 1 5 RELIGIOUS AS SOCIATIONS OF T FIRST CENTURY . origin is as yet beyond the power of historical

e ea an d we are t e u1 r s rch , not of hos who wo d exaggerate on e element of the m ass into a uni

- e e we e e e the e versal sourc . But wh n r m mb r xist ence of all these S O widely scattered communities

the e e we the e in ﬁrst c ntury, wh n study imperf ct but important record of the very numerou s schools an d brotherhoods of a like n ature which came into intimate contact with Christianity in

we a ee a e e the its origins , c nnot but f l th t th r was leaven of a strong religious life working in many

e parts of the Empir .

Ou r ea f is a e e e gr t di ﬁculty th t th s communiti s ,

e an d a a e e e es broth rhoods , ssoci tions k pt th ms lv

a a an d a e e e p rt, with r r xc ptions left no records

e a e a e an d e e e of th ir intim t pr ctic s b li fs , or if th y

e t an has ee e the l f y it b n destroy d or lost . For most part then w e have to rely upon general

a a e a a a e indic tions of very sup rfici l ch r ct r. But this imperfect record is no justification for us to deny or ignore their existence an d the intensity of their endeavours an d a history which purports to paint a picture of the times is utterly i nsuffi cient so long as it omits this most vital subj ect

i Ca a from ts nv s . Among such surroundings as these Apollonius moved but how little does his biographer seem to have been aware of the fact I Phil ostratu s ’ has a rhetorician s appreciation of a philosophical 1 6 APOLLONIUS OF TYANA .

i e the e e court l fe , but no f eling for lif of r ligion .

is a the e It only indirectly th t Lif of Apollonius , as e t can an it is now d pic ed , throw y light on

e e e thes most int r sting communities , but even an occasional Side - light is pre cious where all is in

W e e such Obscurity . er it but possible to ent r

the e of an d see into living m mory Apollonius , with his eyes the things he saw when he lived

e r a o a an nineteen hundr d yea s g , wh t enormously ’ interestin g page of the world s hi story could b e recovered ! He not onl y travers ed all the

e e the n ew a was a countri s wher f ith t king root ,

he e ea e an d was but liv d for y rs in most of th m , intimately acquainted with numbers of mystic

A a an d a a . communities in Egypt, r bi , Syri Surely he must have visited some of the earliest

a as e e ha e Christi n communities w ll , must ev n v

“ conversed with some of the disciples of the ” ! A n d et ea e Lord y no word is br th d of this , not on e single scrap of information on these points do w e glean from what is recorded of him .

e a e a Sur ly he must h v met with P ul , if not else

at 6 6 he had where , then Rome , in , when to leave because of the edict of banishment against

the a a the philosophers, very ye r ccording to some when Paul was beheaded I SECTION III .

D IN IA AND GREECE .

e an e THERE is , howev r, oth r reason why Apol

l on iu i H e was an s is of mportance to us .

enthusiastic admirer of the wisdom of Indi a.

e e e e H r again a subj ec t of wide int rest op ns up .

W a e e an had a a an d h t inﬂu nc s , if y, Br hm nism Buddhi sm on Western thought in these early years ! It is strongly asserted by some that they had great inﬂuence it is as strongly denied

e a e had an ﬂ e e at all by oth rs th t th y y in u nc . It

e e e a a e a e e is a is , th r for , pp r nt th t th r no re lly

a e e the e indisput ble videnc on subj ct. Just as som e woul d ascribe the constitution of the Essene an d Therapeut communities to

a ea e e so e a Pyth gor n inﬂu nc , oth rs would scribe their origin to Buddhist propaganda ; an d not only would they trace this inﬂuence in the

e e e e an d a e e Ess n t n ts pr ctic s , but th y would even refer the general teaching of the Christ to a Buddhist source in a Jewish monotheistic

e . a s tting Not only so , but some would h ve it 2 1 8 APOLLONIUS OF TYANA . that two centuries b efore the direct general

a of G e a cont ct re ce with Indi , brought about

the e Al e a e a by conqu sts of x nd r, Indi through Pythagoras strongly an d lastingly inﬂuenced all e subs quent Greek thought . The question can certainly not be settled by

a af h sty ﬁrmation or denial ; , it requires not only a wide knowledge of general history an d a minute study of scattered an d imp erfect indica

an d a a a ﬁn e tions of thought pr ctice , but lso appreciation of the correct value of indirect

e e e e e e e e vid nc , for of dir ct t stimony th r is non

a of a really decisive nature . To such high qu li

ﬁcation s can a e e an d we m ke no pr t nsion , our highest ambition is simply to give a few very general indications of the nature of the

e subj ct . It is plainly asserted by the ancient Greeks

a a a e a as the a e th t Pyth gor s w nt to Indi , but st t ment is made by N ee - Pythagorean an d N eo Platonic writers subsequent to the time of

e e a the travel s the Apollonius , it is obj ct d th t of Tyan ean suggested not only this item in the

a the ea a a e e a e biogr phy of gr t S mi n but s v r l oth rs , or even that Apollonius himself in his Life of

was a ‘ T e Pythagoras f ther of the rumour . h

e e e a e e e e ee a the clos r s mbl nc , how v r , b tw n m ny of features of Pythagorean discipline an d doctrine

an d l - Ar a an d a e a e ndo y n thought pr ctic , m k us i 1 INDIA A ND GREECE . 9 hesitate entirely to rej ect the possibility of

a e Ar var Pythagoras having visite d nci nt ya ta. And even if w e cannot go so far as to enter

a the e e a a t in possibility of dir ct p rson l cont ct , there has to b e taken into consideration the fac t

a Pherec des the a e t a a m a th t y , m st r of Py h gor s , y h ave been acquainted with some of the main

ea a l ore Pherec des a id s of V idic . y t ught at

was e a a P er Ephesus , but hims lf most prob bly

a an d e a a ea si n , it is quit credible th t l rned

As a a a hi an d a i tic , te ching mystic p losophy b sing

e the ea e m a a his doctrin upon id of r birth , y h ve had e e di e e Of som indir ct , if not r ct , knowledg

- Indo Aryan thought . Persia must have been even at this time in

a a a the a e close cont ct with Indi , for bout d t of the ea a a e D areiu s d th of Pyth gor s , in the r ign of , son H stas es at the en d the an d of y p , of sixth

e the e e e era b ginning of ﬁfth c ntury b for our , we h ear of the exp edition of the Persian general

Sc l ax the an d ea e e y down Indus , l rn from H r dotu s that in this reign India (that is the Punj ab) formed the twentieth satrapy of the

e a a . re a P rsi n mon rchy Mo over, Indi n troops were among the hosts of Xerxes ; they invaded

n d at Thessaly a fought Pl ataea. From the time of A lexander onwards there was - direct an d constant contact between Arya varta an d the kingdoms of the successors of the 2 0 APOLLONIUS OF TYANA .

- an d ee world conqueror, many Gr ks wrote about this land of mystery ; but in all that has come down to us we look in vain for anythi ng but the

“ ” vaguest indications of what the philosophers of di a a a In system tic lly thought . That the Brahmans would at this ' time have permitted th eir sacred books to be read by the

Y avan as a a a (Ioni ns , the gener l n me for Greeks in Indian records) is contrary to all w e know of

e The Y avan as e Ml echchhas th ir history . w re , o Ar an d all utside the pale of the yas , they could glean of the j eal ously guarded Brahma- vidya or theosophy must h ave depended solel y upon

a B u t the a outside Observ tion . domin nt religious a at a was an d ctivity this time in Indi Buddhist , it is to this protest against the rigid distinctions

a e a n d a e a e a a a of c st r c m d by Br hm nic l pride , an d to the startling novelty of an enthusiastic religious propaganda among all classes an d races

a an d e a all a a in Indi , outsid Indi to n tions , th t we must look for the most direct contact of

e e a an d e thought b tw en Indi Greec .

a e e the For inst nc , in the middl of third century ’ w a ee e a B . C . e , know from Asok s thirt nth dict, th t

e a the a this Buddhist Emp ror of Indi , Const ntine

the a e a e . of E st , s nt mission ri s to Antiochus II of

C a a a e . Syri , Ptol my II of Egypt, Antigonus on t s

a e ia a a en an d e a e of M c don , M g s of Cyr e , Al x nd r

W a e II . of Epirus . hen , in a l nd of such imp rfect

2 N O 2 APOLLO IUS F TYANA . a ea e a a a an d e lr dy xisted in Syri , Ar bi , Egypt , whos populations were gi ven far more to relI gI ou s exercise s than the sceptical an d laughter-loving G reeks .

is e e a It , how ver , credibl th t insuch communities ,

a e e a a a n if nywh r , Buddhist prop g nd would ﬁnd a appreciative an d attentive audience ; but even so it is remarkable that they have l eft no distinctly di e a e e . e e e r ct tr ce of their inﬂu nc N v rth less , both bythe sea way an d by the great caravan route there was an ever open line of communication between India an d the Em pire of the successors of Al ex a e e s e a a nd r ; and it is even p rmi sibl to specul te , th t if we could recover a catalogue of the great Alex a a a a e we e e ndri n libr ry , for inst nc , should p rchanc

b e ﬁnd that in it Indian MSS . were to found among the other rolls an d parchments of the f scriptures o the nations .

ee e are e e Ind d , th re phras s in the oldest tr atises of the Trismegistic Herm etic literature whi ch can b e S O closely paralleled with phrases in the U pan is

a s an d the Bha avad i a on e is h d in g G t , that almost tempted to believe that the writers had some acquaintance with the general contents of these

Brahmanical scriptures . The Trismegistic litera

had its e an d its a e ture gen sis in Egypt, e rli st deposit must b e dated at least in the ﬁrst century

b ac e . A . D . a e e e , if it c nnot v n pushed b k earli r Even more striking is the similarity between the INDIA A N D GREECE . 23 lofty ' mystic metaphysic of the Gnostic doctor

' Basilides Iived a t the en d e r an d , who of th ﬁ st

b the e c A . D an d e a e . ginning of s cond entury , V d ntic

ea e the e an d id s . Mor over, both Herm tic the B asilidean sc hools an d their immedi ate pre decessors were devoted to a stern self! disc ipline an d deep philosophical study which would make them welcome eagerly an y philosopher or mystic

e th far a stud nt who might come from e E st .

e ve we e who But n so , are not of thos by their own self- imposed limitations of possibility are condemned to ﬁnd some direct physical contact to account for a similarity of ideas or even of phras

a t n a e a e re ing . Gr n ing, for i st nc , th t th re is much semblance between the teachings of the Dharma

the a an d e of Buddh of the Gosp l of the Christ , an d that the same spirit of love an d gentleness

e a e t e e e e p rv des th m bo h , still th r is no n c ssity to look for the reason of this resemblance to purely

i so physical transm ssion . And for other schools an d other teachers ; like conditions will produce similar ph enomena ; like effort an d like aspiration

e a a a e e e e an d will produc Simil r ide s , Simil r xp ri nc ,

a e simil r r sponse . And this we believe to b e the

a e e al wa but a is e c s in no g ner y, th t it all v ry deﬁnitely ordered from within by the servants of the real gu ardians of things religious in this world .

We are e e l a S O m , then , not comp ll d to y uch 24 APOLLONIUS OF TYANA .

the of a a n stress on question physic l tr nsmissio , or to e be s eking even to ﬁnd proof Of copying .

The human mind in its various degrees is much .

e an d a an d e the same in all clim s ges , its inn r experience has a common ground into which seed m a ll as is e a e . y be sown , it ti d and cle red of we ds

e e . a e a a The good se d com s all from the s m gr n ry , and those who sow it pay no attention to the m a - n made outer distinctions of race an d creed .

e e m a to However difﬁcult, ther for , it y be

e a prove , from unqu stionably historical st tements , any direct inﬂuence Of Indian thought on the

‘ conceptions an d practices of some of these religious communities and philosophic schools of e e- a e and a the Gr ec Rom n Empir , lthough in any particular case Similarity of ideas need not n ecessarily be assigned to direct physical trans

the a mission , nevertheless highest prob bility , if

a a a e e a a e not the gre test ssur nc , r m ins th t ev n prior to the days of Apollon ius there was some private knowledge in Greece of the general ideas of the Vedanta an d Dharma ; while in the case

u e of Apolloni s himself , ven if we discount nine

e a e a hi m on e ea t nths of wh t is r l ted of , his id s eems to have been to spread abroad among the religious brotherhoods an d institution s of the Empire some portion of the wisdom which he

a brought back with him from Indi .

W e the en d h n , then , we find at Of the first A N D 2 5 IN DIA GREECE . an d the a the during first h lf of second century , among such mystic associations as the Hermetic an d l a e Gnostic schoo s , ide s which strongly r mind us of the theosophy of the U panishads or the

eas e e Of the a a e l a r on d thics Sutt s , we h v a w ys to take into consideration n ot onl y the high probability of Apoll onius having visited such

l a ss a schoo s, but lso the po ibility of his h ving discoursed at length therein on the Indian l his wisdom . Not on y so , but the memory of inﬂuence m ay have lingered for long in such

we the circles , for do not ﬁnd Plotinus , cory

haeu s N eo- a nis as e so p of Pl to m , it is call d , enamoured with what he had heard of the

di a at a 242 wisdom of In Alexandria, th t in he started off with the ill-starred expedition of Gordian to the East in the hope of reaching that land of philosophy 7 With the failure of the

e an d a as a the e exp dition ss sin tion of Emp ror ,

e e he had e e a e how v r, to r turn , for ev r dis ppoint d

f his O hope .

is b e a It not , however, to thought th t Apollonius set out to make a propaganda of Indian philosophy in the same way that the ordinary missionary sets forth to preach his

e the ea conc ption of Gospel . By no m ns ; A pollonius seems to have endeavoured to help

ea e e e e mi b e the wa his h r rs , who v r th y ght , in y

e e e b st suit d to ach of them . H e did not begin 26 APOLLONIUS OF TYANA . by telling them that what they believed was

e al an d l - e a e utt rly f se sou d stroying , and th t th ir eternal welfare depended upon their instantly adoptin g his own Sp ecial scheme of salvation ; he simply endeavoured to purge an d further explain what they already believed an d

a a e e pr ctised . Th t som strong pow r supported

in a an d him his ce seless activity , in his al - w e a is so diﬂi cul t most world id t sk , not of belief ; an d it is a question of deep interest for those who strive to peer through the mists of a ea a to l a a pp r nce , specu te how that not only Paul but also an Apollonius was aided an d directed in his task from within.

da has a e e The y, however, not yet d wn d wh n it will be possible for the general mind in the West to approach the question with such free dom as to a the a from prejudice , be r thought th t ,

t a a seen from wi hin , not only P ul but lso Apollonius m ay well have been a disciple of ” the Lord in the true sense of the words ; an d that too although on the surface of things their

a e a a so a an d e t sks s em in m ny w ys dissimil r, ev n ,

o a e a a to the logic l preconceptions , ntirely nt gon istic .

a e e d a e e an Fortun tely , howev r, ev n to y th r is ever - growing number of thinkin g p eople who

nl b e a ‘ b elief will not o y not shocked by such , but who will receive it with joy as the herald of the A D 2 INDIA N GREECE . 7

a a e e e d wning of tru sun of right ousn ss, which will do more to ill umine the manifold ways of the religion Of our common humanity than all the self-righteousness of an y particular body of exclusive religionists .

is e a e e a an d It , th n , in this tmosph r of ch rity tolerance that we would ask the reader to approach the consideration of Apollonius an d his n nl the e and ee doi gs , and not o y lif d ds of an al all e a e Apollonius , but so of thos who h v

e h e O striv n to elp their f llows the world ver. SE CTION IV.

T H E APOLLONIUS OF EARLY OPINION .

’x‘ APOLLONIUS of Tyan a was the most famous phil osopher of the Greece - Roman world of the

‘ r ur a a of ﬁ st cent y , and devoted the m j or p rt his long life to the puriﬁcation of the many cults of the Empire and to the instruction of the mi ni sters an d W the e priests of its religions . ith exc ption of the Christ no more interesting personage appears upon the stage of Western history in

an d oft these early years . Many an d various times mutually contradictory are the opinions

ha e a o i which v been held bout Ap llon us , for the account of his life which has come down to us is in the guise of a romantic story rather than in

a a hi a the form of pl in history . And t s is perh ps to e f or l some ext nt to be expected , Apol onius ,

e his ea had a e a a a besid s public t ching , lif p rt , life into which even his favourite disciple does

Pr n o n ce T an a w t the accen t on the rst o u d y , i h ﬁ n h rst a S ort syllable a d t e ﬁ h .

30 APOLLONIUS OF TYANA .

an d Z e Apollonius with Moses oroaster, and oth r * famous Magi of antiquity. A bout the same period, in a work entitled

a et Res on sion es ad Orthodoxos Qu estiones p , for

e a to ar e m rly ttributed Justin M tyr , who ﬂourish d

e a e in the s cond qu rt r of the second century, we ﬁnd the followi ng interesting statement Question 24 : If God is the maker an d

a e a a e m st r of cre tion , how do the consecr t d ’ objects r of Apolloni us have power in the

va d a ea ! as we [ rious] or ers of th t cr tion For, see e a an d , th y check the fury of the w ves the

‘ power of the winds an d the inroads of vermin ” W a and attacks of ild b e sts . 1

e Dion Cassius in his history , § which he wrot

1 - 22 2 a t a a a al a 2 1 A D 2 1 . 1 . . , st tes h t C r c l (Emp 2 16 ) honoured the memory of Apollonius with

' e her um a chapel or monum nt ( o ) . It was just at this time ( 2 16) that Phil ostratu s

e e ‘ Of at the e e compos d his Lif Apollonius , r qu st

’ a a a a a a e an d of Domn Juli , C r c ll s moth r, it is with this document principally that we Shall

" a in the se u el h ave to de l q .

d n 42 II Ma a xc . e . ebra 18 D e . gi , ( Hild d, , “ - ara Tel esma was a con secrate O ect tu rn e T “ Mo p . d bj , d ’ by the Arabs into telsam (tali sman) see Liddell an d Sc ott s

e con su b voc . L xi ,

rt r O era ed Ot 2n d cd. ena Ju stin Ma . to I y , p , ( ; J , 32 iii . .

L lxxvu . 18 . ib . F 1 TH E APOLL ONIUS O EARLY OPIN ION . 3

L am ridiu s e a the p , who ﬂourish d bout middle

the e u e nf ha of third c nt ry , furth r i orms us t t

e e Em 222 - 2 3 a e Al ex ander S v rus ( p . 5) pl c d

’ the statu e of Apollonius in his l aramu m

e e e a a an d tog th r with thos of Christ , Abr h m , * Orpheus .

Vo iscu s the a a of the p , writing in l st dec de

e e l a e a . 2 0 third c ntury , t l s us th t Aur li n (Emp 7

2 7 5 a e e ll he ) vowed t mpl to Apo onius , of whom had e se n a vision when besieging Tyana. Vo piscu s speaks of the Tyan ean as a sage of the

e - ea e an d a an most wid spr d r nown uthority, a e hil e an d a e e the nci nt p osoph r, tru fri nd of ” f n a as a a e a O e . Gods , y, m nif st tion d ity For ” a a m en e a the a was wh t mong , xcl ims histori n ,

e a e of e e e a mor holy, wh t mor worthy rev r nc , wh t

e e era e a e - e a he ! mor v n bl , wh t mor god lik th n

H e was a e e the ea H e , it , who g v lif to d d . , it was an d a so a e , who did s id m ny things b yond

Of ‘ SO e a V i the power men . 1 nthusi stic is op scus a a he e he e bout Apollonius , th t promis s , if liv s ,

e a a hi s e a so to writ short ccount of lif in L tin , that his deeds an d words m ay be on the tongue

all as et the a are Greek of , for y only ccounts in i

Vo iscus e e l e p , how v r , did not fulﬁ his promis , but

fe of Al e an er S e er s . Li x d v u , xxix

" e of re an 1 Lif Au li , xxiv . ’ ' ua m vel zt nosse roecos le t l ibros u i dc e 1 Q q , g ga q jus

' ’ mta con scm ti aunt T n p . hese accou ts were probably the o s of a m s Moera d hil u bo M en es an P ostrat s. k xi u , g , 32 O OF APOLL NIUS TYANA .

* we learn that about this date both Soterichu s

an d ichom achu s e ou r N wrot Lives of philosopher,

an d a a Tasciu s a shortly fterw rds Victori nus ,

‘ the a e N ichom achu s a working on p p rs of , r lso

s a . e e e e e compo ed Life Non of th s Lives , how v r,

have reached us .

was at a a It just this period lso , n mely , in the last years of the third century an d the ﬁrst years

the a an d I amblich of fourth , th t Porphyry u s com posed th eir treatises on Pythagoras an d his school ; both mention Apollonius as one of their

a e an d a e a 30 sec uthoriti s , it is prob bl th t the ﬁrst tions of I amblichu s are taken from A poll on iu s i We now come to an incident which hurled the character Of Apollonius into the arena of Christian

e has e e a polemics , wher it b en toss d bout until

da H ierocl es e e e the e e . pr s nt y , succ ssiv ly gov r

of a a a an d Al a a an d nor P lmyr , Bithyni , ex ndri , a

a the a 3 05 e a philosopher , bout ye r wrot criticism

the a a on cl ims of the Christi ns , in two books ,

A n E t an e c oet who wrote se era oet ca gyp i pi p , v l p i l histories in Greek ; he ﬂ ourished in the last decade of the third cen tury.

‘ S on s o n ar s E . . 3 . See a so e ran I id iu Ap lli i , pp , viii l L g d ’ ’ d A u ss Vie d A oll on iu S de T an e Par s . y, p y ( i ; p xlvii .

Por r D e ta P t a oras sect on ed. ess n 1 phy y, Vi y h g , i Ki li g mb l ichu s D e ta P tha orica c a (Leipzig ; I a Vi y g h p .

ed ess n e 18 13 see es ec a . s n ote xxv . , . Ki li g (L ipzig ) p i lly K ,

ee a so Por r ra D e St e . 28 5 1 1 s . S pp . qq l phy y, F g , yg , p ,

o st. ed. H l F 3 TH E APOLLONIUS O EARLY OPINION . 3

a e e the a c ll d A Truthful Addr ss to Christi ns ,

- H e ee or more shortly The Truth lover. s ms to have based hims elf for the most part on the “ previous works of Celsus an d P orphyryﬁ but introduced a new subject of controversy by opposing the wonderful works of Apollonius to the claims of the Christians to exclusive right in miracles as proof of the divinity of their

a r H ierocl es Master. In this p rt of his t eatise ’ hil ostratu s e A used P Lif of pollonius . To this pertinent criticism of H ierocl es Eusebius of Caesarea immedi ately repli ed in a L H i rocl m ea e e a e e a e e . tr tis still xt nt , ntitl d Contr 1 Eusebius admits that A pollonius was a wise an d

m an e a e e is suﬂi cien t virtuous , but d nies th t th r proof that the wonderful things ascribed to him

e e a e an d e e a e a e v r took pl c ven if th y did t k pl c ,

“ ” e e e the ae an d th y w r work of d mons , not of

The ea i e e e e God . tr t s of Eus bius is int r sting ; he

e e e e the a e e Phil ostratu s s v r ly scrutinis s st t m nts in , an d shows himself possessed of a ﬁrst rate critical

See Duchesn e On the recen tly discovered works of Macariu s Magn es (Paris ; 1' The m ost con ven ien t text is by Gaisford (Oxford E u seb ii P am phill con tra H ierocl em it is also prin ted in a n m er of e t ons of Phil ostratu s T ere are two transla u b di i . h t on s in at n on e in I ta an on e in D an sh all o n u i L i , li , i , b u d p ’ w t P hil ostratu s ta an d on e in ren c r n te a art i h Vi , F h p i d p ’ (Discours d E u seb e Evequ e de Cesaree touchan t l es Miracles attr e ar l es P a en s a o on s d T an e tr u e . ibu z p y Ap ll i y , by o s n Par s 158 4 l 2m o 135 C u i . i ; , , 3 34 OF N APOLLONIUS TYA A.

a f culty. Had he only used the same faculty

e the on the docum nts of Church , of which he

was a a e the ﬁrst histori n , posterity would h v

e an e e a ow d him t rn l debt of gratitude . But

i so a e Eusebius , l ke m ny oth r apologists , could

see e i only one sid justice , when anyth ng touch

in a was a e was g Christi nity c lled into qu stion , a

a e a str ng r to his mind, and he would h ve con sidered it blasphemy to use his critical faculty ” on the documents which relate the miracles of ” ll the a e w Jesus . Sti problem of mir cl as the

a H ierocl es ou t e a s me , as pointed , and r m ins the

same to this day. A fter the controversy reincarnated again in

the e an d e the e sixteenth c ntury , wh n hypoth sis

“ ” of the Devil as the prime - mover in all ” miracles but those of the Church lost its hold

the e Of e i the a with progr ss sci nt ﬁc thought , n ture of the wonders related in the Life of Apollonius was still S O great a difﬁculty that it gave rise

a a e to a n ew hypothesis of pl gi rism . The lif of Apollonius was a Pagan plagiarism of the life

e e an d the a e of J sus . But Eus bius F th rs who followed him had no suspicion of this they lived in times when such an assertion could have been

e a Phil ostratu s easily refuted . Ther is not word in to show he had an y acquaintance with the life ’ e an d a n as a e e of J sus , fascin ti g B ur s t nd ncy ” e a c an sa a writing th ory is to m ny , we only y th t TH E APOLLONI US OF EARLY OPINION. 35

as a plagi arist Of the Gospel story Phil ostratu s

a Phil ostratus e is a conspicuous f ilure . writ s the

a an d e m an a m an a history of good wis , with

ea n he in the e mission of t chi g , clot d wond r stories preserved in the memory an d embellished by the

a a e the a a im gin tion of fond post rity , but not dr m of incarnate D eity as the fulﬁl ment of world

prophecy.

L actantiu s a 3 1 5 a a a e , writing bout , lso tt ck d

the ea e H ierocl es ee a e tr tis of , who s ms to h v put forward some very pertinent criticisms ; for the Church Father says that he enumerates so many Of their Christian inner teachings (in tim a) that sometimes he would seem to have at on e time

e e the a e a disci lin a und rgon s m tr ining ( p ) . But

it a sa L actan tiu s a H ierocl es is in v in, ys , th t endeavours to Show that Apollonius performed

a e ea e ee a e simil r or ven gr t r d ds th n J sus , for Christians do not believe that Christ is God

e a e he di d e e a e all b c us wond rful things , but b c us the things wrought in hi m were those which were announced by the And in taking this ground L actan tiu s saw far more clearly than Eusebius the weakness of the proof ” from mi racle .

A rn obiu s the ea Lactan tiu s e e , t cher of , how v r,

at the en d the e e e writing of third c ntury , b for

Lactan tius D ivin ae I n i i n st tu t o es . 2 3 ed. r tsc e , , v , ; F i h 2 e . 33 236. (L ipzig ; pp , 36 F APOLLONIUS O TYANA .

e the controv rsy , in referring to Apollonius simply

a a a as Z a cl sses him mong M gi , such oro ster and

' others m entioned in the passage of Appul eius to “ which we have al ready referredﬁ But even after the controversy there is a wide

diﬂ eren c e a n the a e of opinion mo g F th rs , for although at the en d of the fo urth century John Chrysostom with great bitterness calls Apollonius

a e e an d - e e an d e a e a the dec iv r evil d r, d cl r s th t whole of the incidents in his life are unqu aliﬁed L ﬁction e e the a at the e J J rom , on contr ry , v ry

a e a e a e a a a e a e s m d t , t k s lmost f vourable vi w, for , ft r

e Phil ostratu s he a p rusing , writes th t Apollonius found everywhere something to learn an d some thing whereby he might become a better mani At the beginning of the ﬁfth century also Augus

e an a e at a tine , whil ridiculing y tt mpt comp rison

e ee A oll on l u s an d e a a b tw n p J sus , s ys th t the character of the Tyan ean was f ar superior to

a a e e e e . th t scrib d to Jov , in resp ct of virtu §

ius N i n 2 d A rn ob ers s at o es . 5 e . e ran , Adv u , i ; Hild b d The rc a r w r 8 6 . t o w t a e . e e e (H ll p Chu h F h , h v , i h t at e c s en ess ec ar to the u daeo- r st an e w h x lu iv p uli J Ch i i vi , f a om its Moses from the list o M gi .

' o n r sostom ers s u daeos . 3 631 1 J h Ch y , Adv u J , v (p . ) A i d i S an a st H m l 93 D . e 4 . Lau d b u s ct P o . o . . D e . i uli p , iv (p

d P u l lin u m 3 a a ser m s E . a a 5 t eron te . I Hi y u , p , ( x p K y ,

prasi . d b e n E c . Te t u ote ra st. . § Augu , pp , xxxviii x q y L g d ’ 294 d A u ss o . cit. . y, p , p

38 O F AP LLONIUS O TYANA .

e e a a high st t rms of Apollonius . Sidonius tr nsl ted

e of a the Lif Apollonius into L tin for Leon , the

c E uric an d coun illor of King , in writing to his

“ friend he says : Read the life of a m an who (reli gi on apart) resembles you in many things a

et who man sought out by the rich , y never sought for riches ; who loved wisdom an d despised

a m an a of a gold ; frug l in the midst fe stings , clad in linen in the midst of those clothed in

a purple , ustere in the midst of luxury . In

e a a a e i a ﬁne , to sp k pl inly , perch nc no h stori n will ﬁnd in ancient times a philosopher whose life is

” =x= a a of l equ l to th t Apol onius . Thus we see that even among the Church Fathers opinions were divided ; while among the philosophers themselves the praise of Apol

l n iu s was o unstinted .

a a l a e For Ammi nus M rce linus , the l st subj ct of Rome who composed a profane history in the ” a a a an d the e ' l a L tin l ngu ge , fri nd of Ju i n the

e - e e e the T an ean as philosoph r mp ror, ref rs to y ” that most renown ed philosopher ; I while a

ea a e E u n a iu s the few y rs l t r p , pupil of Chrys

an thiu s on e of the ea e of a , t ch rs Juli n , writing in

a ea a a the l st y rs of the fourth century , s ys th t

n s n r 3 a r c s S o o a E . s . so id iu Ap lli i , pp , viii . Al F b i iu ,

a r ca 549 5 65 . r he wor of ot ec ae . ed a es T Bibli h G , pp , ( H l ) . k

Sidon iu s on Apollon ius is un fortu n ately lost. ’ ' A m lis mu ll e hil o a u See a so . 1 p sz s i p soz h s (xxiii . l xxi 14 19 ; xxiii . 3 TH E APOLLONIUS OF EARLY OPINION . 9

Apollonius was more than a philosopher ; he was

a we e an d middle term , as it r , between gods Not onl y was Apollonius an adherent

the a a h he of Pyth gore n p ilosophy , but fully exempliﬁed the more divine an d practical side ” a Phil ostratu s a e a e in it . In f ct should h v c ll d his biography The Sojourning of a God among This seemin gly wildl y exaggerated esti mate m ay perhaps receive explanation in the fact that E un apius belonged to a school which knew the h nature of t e attainments ascribed to Apollonius .

“ ee as a as the ﬁf e Ind d, l te th c ntury we ﬁnd

Vol u sian a of a e c e e one , proconsul Afric , d s nd d from an Ol d Roman family an d still strongly a a e the e hi s a e t al tt ch d to r ligion of nc s ors , most worshipping Apollonius of Tyana as a super ” natural b eing. 1

’ “ TL 06 6 1! re Kai. dvﬂ uivrov ccroy m eani n t ere p p , g h by presum ably on e who has reached the grad e Of bein g m an b n s er or to ut ot et e a to the o s. T i s was up i , y qu l g d h “ ca e the ree s the aem on an or er B u t th ll d by G k d i d . e “ wor aem on ow n to sectar an ttern ess has on d d , i g i bi , l g een e ra e rom its form er estate an d the ori in al b d g d d f high , g idea is n ow sign iﬁed in popular lan guage by the term “ ” an e . om are P ato S m os m . way 6 g l C p l , y p iu , xxiii , 7 ’ ‘ ‘ - “ Sm d v 15 eO n 96 08 re Kai Gy oi} all t at is p M m , h ” m on an is etween God an d m a dae i b n .

“ E u n a iu s tae Phil OSO horu m P rooem m ed 1 p , Vi p , iu , vi . ; . Boissonade m ster am 3 (A d ; p . . Révill e o on s of T t ana tr. from the ren c i , Ap ll iu y ( F h) ,

. 56 on on I a e owe er n ot een a , e to p ( L d ; h v , h v , b bl sco er on w at a t or t this statem e t is m a di v h u h i y n de . 40 OF APOLLONIUS TYANA.

Even after the downfall of philosophy we ﬁnd

the a a of Cassiodorus , who spent l st ye rs his long

e a a e a as lif in mon st ry , spe king of Apollonius

“ the renowned SO also among

a e e Byz ntine writers , the monk Georg Sync llus ,

the e e a e to in ighth century, ref rs sever l tim s

an d nl our philosopher, not o y without the

e a he e a e a slight st dverse criticism , but d cl r s th t he was the ﬁrst an d most remarkable of all the ill ustrious p eople who appeared under the J r e a an d a Empire . Tz tzes lso , the critic gr m

“ a a a l - an d a m ri n , c l s Apollonius all wise fore ” of all thin s knower g . i

A n d h Xi hilin u s t ough the monk p , in the e e a e to his a r leventh c ntury , in not b idgment of of a a A the history Dion C ssius , c lls pollonius

a e e a clever j uggler and magici n , § nev rthel ss Cedren u s in the same century bestows on Apoll oni us the not uncomplimentary title of an ” a a an d e adept Pyth gore n philosopher , H r lates several instances of the efﬁcacy of his powers

I nsi nis hil oso has see his ron con wr tten own g p p ; Ch i , i d to the ear 5 19 y . ’

I n his Chron o ra hia. S e e ran d Au ss o . cit. T g p e L g d y, p , P 3 l

hiliades II 60. g . I , ’ te b Le ran d A u ss o . cit. . 286 . Ci d y g d y, p , p

' — a a I I fla d eto oc ecw af md edrenu S Com M fi ; v y p s O T x p v C , h w n diu m H istoriarium 346 d. e er T e or e . e . p , i ; B kk d “ which I have ren dered by adept sign ifies on e who ” r r h n s has powe ove t e elem e t . TH E 4 1 APOLLONIUS OF EARLY OPINION.

I e e a u . n a can e in Byz nti m f ct , if we b li v

e a as a as the tee e e e Nic t s , l te thir nth c ntury th r

e e at a e a z w r Byz ntium c rt in bron e doors , for

e e a e had m rly cons cr t d by Apollonius , which to be melted down because they had b ecome an obj ect of superstition even for the Christians “ them selvesﬁ

H ad the work of Phil ostratu s disappeared

the e the e the a d b e all with r st of Liv s, bove woul

' that we Should have known about A poll on iu s i

e e e ni so Littl nough , it is tru , concer ng dis tin uished a ha a a e g c r cter, yet mpl enough to

a the e e e ca Show th t , with xc ption of th ologi l

' e e the su ﬁra es a all pr judic , g of ntiquity were on the side of our philosopher.

’ n d A o . it 30 e ra uss c . 8 L g d y, p , p. . T I f we except the disputed Letters an d a few quota ’ f r m on e of n s ost wr t n s tions o Apollo iu l i i g . SECTION V

X A SLATI ON S TE TS , TR N , AND

LITERATURE .

WE ll n ow ra a wi turn to the texts , t nsl tions , and gen eral li terature of the subj ect in more

recent times . Apollonius returned to the

e a e the of m mory Of the world , ft r oblivion the

i a e he e . t dark ages , with ev l uspic s From v ry begin ning the Old H ierocl es-Eusebius contro vers was an d e was at y revived , the whol subject once taken out Of the calm region of philosophy and hi story an d hurled once more into the stormy

of e an d arena r ligious bitterness prejudice . For long Aldus h esitated to print the text of

Phil ostratus nl a S O 1 501 , and o y ﬁn lly did (in )

the e as an a e so with text of Eus bius pp ndix , that,

“ as he as a ac piously phr es it , the ntidote might ” a company the poison . Together with it appe red * a Latin translation by the Florentine Rin u cci.

Phil ostratu s de ta A oll on n T an ei r Octo Vi p y Lib i , Rin u ccin us an d E se s n ra H ierocl em tr b . co t . y A , u biu , ’ Z A cciol u s Ven ce 1501-04 Rin u cci s tr. . by ( i ; , translation was im proved by B eroal du s an d prin ted at

L on s 1504 an d a a n at o o n e 1534. y ( g i C l g , X A N D . 4 3 TE TS, TRANSLATIONS , LITERATURE

In addition to the Latin version the sixteenth * century al so produced an Ital ian an d French J translation . r ' The editio pm n cep s of Al dus was superseded a e a e the Morel c ntury l t r by edition of j, which in its turn was followed a century still later by

a l e riu s a e u an d a half th t of O a . § Nearly c nt ry later again the text of Ol eariu s was superseded

a a e i a e by th t of K ys r (the ﬁrst cr tic l t xt) , whose work in its last edition contains the latest critical

a e a apparatus . ” All inform tion with r g rd to the

’

b e a e a e . MSS . will found in K ys r s Latin Pref c s

. a e Fil ostrato L em n io e a ta o on o F B ld lli, d ll Vi di Ap ll i n o oren c 15 4 vo Tia e e 9 8 . (Fl ; , ) ’ ' de Vi n ere ostra d i A ll on ius . P te e l a V e d o 1 B g , hil p ’ Par s 1596 1599 a se de n ere s tran s at on ( i ; , , Bl i Vig l i was subsequen tly corrected by Frédéric Morel an d later by ’ T omas rtus S e r d E m b r w t bom ast c n otes in h A , i u y, i h b i

- which he bitterly attacks the won der workin gs of Apollon ius . ren c tran s at on was a m Sibil et A F h l i lso ade by Th. t 15 60 b u t n e er s he S w in the a o e t M . as b u , v publi h d ; I m ot e e er a e . Se e M er o rn a des Sa an ts Bibli h qu p i l ill , J u l v , 9 25 ote assan O 84 . 6 in fr it . . 1 . . c , p , qu d by Ch g, p . , p iv M orel l us hi i . P l ostrat Lemn ii O era Gr and Lat. 1 F , p , . (Paris ;

. Ol eariu s Phi l ostratoru m ae su ersu n t Om n a Gr. G , qu p i , an d Lat. (Leipzig ;

. a ser Fl av n Phi l o tr t u u n etc . s a i ae s ers t . C L K y , qu p ,

Z iirich 18 44 4to . I n 18 49 . esterm an n a so e te ( , ) A W l di d ’ a te t Phil ostratoru m et Callistrati O era in D idot s x , p , “ ” Scri toru m Graecoru m ot eca Par s 18 49 8 vo . p Bibli h ( i ; , ) Bu t a ser ro t ou t a n ew e t on in 18 53 l K y b ugh di i ( ) , a d a a n a t r w t a t on a nf orm at on in the n g i hi d, i h ddi i l i i ” P reface in the ot eca Teu b n erian a Le z , Bibli h ( ip ig 44 OF APOLLONIUS TYANA .

We Shall n ow attempt to give some idea of

e a e a the e S O a the the gen r l lit r ture on subj ct , th t reader m ay be able to note some of the varying fortun es of the war of opinion in the biblio

a a a e al ea e gr phic l indic tions . And if the gen r r d r should b e impatient of the matter an d eager to

e of a e e can ea get to som thing gre t r inter st , he sily omit its perusal ; while if he be a lover of the

wa an d e a e e a mystic y, do s not t k d light in wr ng

m a at a a e ling controversy , he y le st symp this

the e has e e with writ r, who been comp ll d to look through the works of the last century an d a good

n e e u rou d dozen of thos of the previous c nt ries , before he could venture on an opinion of his own

a a with cle r conscience . Sectarian prejudice against Apollonius char acterises nearly every opinion prior to the “ nineteenth cen tu ryﬁ Of books distinctly dedicated to the subject the works of the A bb e ‘ D upin r an d of de Till em on t i are bitter attacks

F or a en era s m m ar of o n on s r or to 1807 of g l u y pi i p i , wr ters who m en t on o on s n c en ta see e ran i i Ap ll iu i id lly, L g d ’ - d A u ss o i . 313 3 2 . c t. . 7 . y, p , ii pp ’ ’ ‘ l' L H istoire d Apoll on e de Tyan e oon vain cu e de Fau sseté ’ et d I m postu re (Pari s 1 A n Accoun t Of the Life of A pollon ius Tyan eu s (Lon Len ain d n tr. ou t of the ren c from vol . . of o ; F h, ii ’ m on t s sto re des Em ere rs 2n d ed. Par s de Til l e Hi i p u ( , i ; to which is added Som e Observations upon ’ n s D e Till em on t s ew is t at o on s was Apollo iu . vi h Ap ll iu r sen t by the Devil to destroy the work of the Saviou .

4 6 F APOLLONIUS O TYANA . universal obloquy poured upon the character of the T an ean was e y ; his work , however , spe dily

e suppr ssed . In the midst of this war about miracles in the eighteenth centu ry it is pleasant to remark the

t ea e of e e a e shor tr tis H rzog , who nde vours to giv a Sketch of the philosophy an d religious life of i A oll on iu s a a ! e e e of p ﬁ but , l s th re w re no follow rs

o e a an a e s lib r l ex mpl in this century of strife . SO far then for the earlier literature of the subj ect. Frankl y none of it is worth readi ng ; the problem coul d n ot b e calmly considered in such

a e a f a period . It st rt d on the f lse ground O the

H ierocl es- was an Eusebius controversy , which but incident (for wonder- working is common to all great teachers and not pecul iar to Apollonius

e an d was e the or J sus) , mbittered by rise of Encyclopaedism an d the rationalism of the

a - Revolution p eriod. Not th t the miracle con troversy ceased even in the last century it

’ in sten n r w r co es are e ce. o t s n otes we e o e e pi xi Bl u , h v , tran s ate n to ren c a c en t r ater in the a s of l d i F h u y l , d y E n c cl o wdism an d a en e to a ren c ers on of the y p , pp d d F h v i ’ V ta n er the t t e Vie d A oll on iu s de T an e ar i , u d i l , p y p Philostrate avec l es C omm en taires don n és en A n gl ois par Charles Bloun t su r l es deux Prem iers Livres de c et r m ster am 17 7 9 4 o s 8 vo w t an ron ca O a e . uv g (A d ; , v l , ) , i h i i l ” m n he V. il al t s e cat on to Po e e e t XI S n e P h e . d di i p Cl , ig d Phil osophiam P raeticam A poll on ii Tyan aei ‘ in Scia

ra hia ex onit M . I o . r st an s er o e 1709 g p , p Ch i i u H z g (L ipzig ) f an academ ical oration o 20 pp . X T A N D . 47 TE TS , TRANSLA IONS , LITERATURE

e e an the do s not , howev r , y longer Obscure whole

an d the a a horizon , sun of c lmer judgment th m ay b e seen breaking through e mist . I n order to make the rest of our summary clearer w e append at the end of this essay the titles of the works which have appeared Since

e n the e the b gi ning of nin teenth century , in

e chronological ord r. A glance over this list will show that the last century has produced an English an Italian a French ’ an d two German translations (Jac ob s an d ’ h v a a . e T e Re . E B rwick s tr nsl tion is the onl y English version ; in his Preface the

a a e n the a the uthor , while ss rti g f lsity of mirac

u l ou s e e e e a a the e l m nt in the Lif , s ys th t r st

e e a a e O a of the work des rv s c reful tt ntion . N h rm wil l accrue to the Christian religion by its per

u sal e are a the e , for ther no llusions to Lif of

an d a e are a e se Christ in it , the mir cl s b s d on tho

a a ascribed to Pyth gor s . This is certainly a healthier standpoint than

a the adi a e a e th t of tr tion l th ologic l controv rsy ,

a e e e was e e which , unfortun t ly, how v r, r viv d

Phil ostratus is a fﬁc t a t or to tran s ate n everthe di ul u h l , less Chassan g an d Baltz er have succeeded very well with him erw c al so is rea a e b u t in m ost ac s es u s a ara B i k d bl , pl e giv p phrase rather than a tran slation an d frequen tly m istakes the ’ ’ m ean n Chassan s an d Baltz er s are b far the est i g . g y b trans at on s l i . 4 F 8 APOLLONIUS O TYANA . a the ea a a saw gain by gr t uthority of B ur , who i n a number of the early documents of the Christian era (notably the canonical A cts) tendency - writings of but Slight historical con

e e e the a e tent , r pr s nting ch nging fortun s of schools an d parties an d not the actu al histories of a The e w as individu ls . Lif of Apollonius one of these tendency-writings its obj ect was to put forward a view Opposed to Christianity in favour

a th e Of philosophy . B ur thus divorced e whol subject from its historical standpoint an d attributed to Phil ostratu s an elaborate scheme ’ f he was e e e Ba e o which ntir ly innoc nt . ur s vi w was largely adopte d by Z eller in his Philosophie

v l n d il e a . der Griechen (v . a by Ré in Holl nd ” This Christusbild theory (carried by a few extremists to the poi n t Of denying that A pol l on iu s ever existed) has had a great vogue among

e a e writers on the subj ct , especi lly compil rs of encyclopaedia articles ; it is at an y rate a wider

e a a a a e - a e h issu th n the tr dition l mir cl wr ngl , whic was again revived in all its ancient narrowness

e a e A as an by N wm n, who only us s pollonius

e a e a a e excus for diss rt tion on orthodox mir cl s , to which he devotes eighteen pages out of the

- a al twenty ﬁve of his treatise . No ck so follows

a an d e e e P ettersch he B ur, to som xt nt , though takes the subj ect onto the ground of philosophy ;

' H am MOckeb er a . a while g, p stor of St Nicol i in . X A N D . 49 TE TS , TRANSLATIONS , LITERATURE

b e ai A burg, though striving to f r to pollonius , ends his chatty dissertation with an outburst of

d a se e a e we ortho ox p r i s of J sus , pr is s which by no m ea e are e a ns grudg , but which entir ly out of pl ce in a such subj ect . The development of the Jesu S -Apolloni us miracle controversy into the Je su s - against A pollonius an d even Christ -against-Anti -Christ

a e e a a b ttl , fought out with r l ys of lusty ch mpions on the on e side against a feeble protest at best on h t e e is a a u e a e e a . oth r, p inf l sp ct cl to cont mpl te How sadly must Jesus an d Apollonius have

e o an d l an d look d up n , stil look upon , this bitter

e e e a Wh us l ss strif over their s intly persons . y should posterity set their memories one against ! the other Did they oppose one another in life Did even their biographers do so after their ! deaths Why then could not the controversy have ceased with Eusebius ! For L actan tiu s frankly admits the point brought forward by Hi erocl es (to ex emplify which H ierocl es onl y referred to Apolloni us as one instance ou t Of “ a — a a es m ny) th t mir cl do not prove divinity .

We e a a L ac tan tiu s n ot r st our cl ims , s ys , on * a e th e u e e . mir cl s , but on f lﬁlm nt of proph cy H ad thi s more sensible position been revived

This would have at l east restored Apollon ius to his n at ra en ron m en t an d con n e the est on of the u l vi , ﬁ d qu i n t of es s to its re er u d - r st an ro n divi i y J u p p J wO Ch i i g u d . 4 50 APOLLONIUS OF TYANA.

ea a e the r e A inst d of th t of Eus bius , p obl m of pol l on iu s would have been considered in its natural

a e e ea historic l nvironm nt four hundred y rs ago ,

an d an d a a e e a e much ink p per would h v be n s v d .

W the e the al e ith progr ss of critic m thod ,

has at e a e e e however, opinion l ngth p rtly r cov r d

a a e an d l easan t to b e e its b l nc , it is p abl to turn to “ works which have rescued the subj ect from theological obscurantism an d placed it in the

of a an a ea h open ﬁeld historic l d critic l res rch . T e

e the e e e e a two volum s of ind pend nt think r, L gr nd ’ d A u ssy,which appeared at the very beginning

the a are the e a a of l st century , , for tim , rem rk bly

e e i e an d are a a e fre from pr jud c , pr is worthy a at a m a a ttempt historic l i p rti lity , but criticism

ll e a e was sti at . young this p riod K ys r, though

the a e he does not go thoroughly into m tt r , decides that the account of Phil ostratu s is purely but is well opposed by

Miill er e a e e I . , who cont nds for strong el m nt of

far history as a background . But by the * be st sifting Of the sources is that of Jessen . ’ Priaul x s study deals solely with the Indian episode an d is of no critical value for the f ll estimation of the sources . O a previous

e a a an d studies , how ver , the works Of Ch ss ng

’ I am n a e to off er an O n on on N e sen s boo u bl y pi i i l k, from n oran ce of Dan s b u t it has all the a earan ce of ig i h, pp r n a caref sc o ar treat se w t ab n an ce of refe e ces. ul, h l ly i i h u d " X TRA N SL A TI ON S A N D . 5 1 TE TS, , LITERATURE

a are the e e a e e B ltzer most g n r lly int llig nt , for both writers are aware of the possibilities ‘ of

s e e in p ychic sci nc , though mostly from the su fﬁcien t standpoint of spiritistic phenomena. ’ As for Tredwell s somewhat pretentious

e e a e volum which , b ing in English , is cc ssible to

e e a ea e a e a an d the g n r l r d r, it is l rg ly reaction ry, is used as a cover for advers e criticism of the Christian origins from a Secularist standpoint which denies at the outset the possibility of

a an ea the a mir cle in y m ning of word . A m ss of well - known n u m ism atol ogical an d other

a e e e e e a m tt r, which is ntir ly irr l v nt , but which

ee b e n ew an d a is s ms to surprising to the uthor,

e an d a m a e e the e introduc d , p is pr ﬁx d to titl page purporting to give the itineraries of Apol l on iu s a l e e e e e the , but h ving ittl r f r nc to text of

Phil ostratu s . ee e e e e e Ind d , nowh r do s Tr dw ll

a he the e e an d Show th t is working on t xt its lf, the subj ect in his hands is but an excuse for a rambling dissertation on the ﬁrst century in

e e a hi s a g n r l from own st ndpoint .

all e e a e the e e This is r gr tt bl , for with xc ption ’ e w a a al u n ro of B r ick s tr nsl tion , which is most p

a we a e a e cur ble , h v nothing of v lu in English * ’ e a a e e e Sin n ett s for the g ner l re d r, xc pt short

’ B eville s Pagan Christ is quite a misrepres en tation of ’ the s ect an d Newm an s treatm en t of th m a n ubj , e tter re ders his treat se an an ac ron sm for the twent et cen t r i h i i h u y . 2 5 APOLLONIUS OF TYANA .

is e a sketch , which d scriptive th n critical or e a a xpl n tory. SO far then for the history of the Apollonius of opinion ; we will now turn to the Apollonius of Phil ostratu s an d a , ttempt if possible to di scover some traces of the man as he was in

s of his hi tory, and the nature life and work .

5 4 APOLLONIUS OF TYANA. p assionately addicted to the vain studies of

a an d a ee e e the m gic divin tion , d ply v rs d in

e e a ea an d e an d e int rpr t tion of dr ms om ns , p rfectly a a the e e a a cqu inted with sci nc of judici l strology ,

a e e a e e e the e e which in lmost v ry g xc pt pr s nt, has maintained its dominion over the mind of

H e had w as m an . lost his ﬁrst wife whilst he

the Lion n e governor of ese Gaul . In the choic

a e e of s cond, he sought only to connect hims lf with some favourite of fortune ; an d as soon as he had di scovered that a young lady of Emesa * a had a ro a l n ativit e an d in Syri y y, he solicit d

a ha a a obt ined her nd . Juli Domn i (for that was her name) deserved all that the stars could

e She e e e e an a a promis her . poss ss d , v n in dv nced a e a ea an d e a g , l the ttractions of b uty , unit d to

e a a a e an d liv ly im gin tion ﬁrmn ss of mind ,

d e her strength of ju gment, seldom bestow d on sex H er a ia a a e an . m ble qu lities never m d y deep impression on the dark an d jealous temp er ’ a her of her husb nd , § but in son s reign , she administered the principal aff airs of the Empire

th e e a a a prud nc th t supported his uthority, an d with a moderation that sometimes corrected

’ The ta cs are on s i li Gibb . T More correctly Dom n a Julia ; Dom n a bein g n ot a s orten e f orm O f D om n a b u t the S r an n am e of the h d i , y i em ress p . 2 e A . D 17 . 1 She di d . The con trar is e ot er n y h ld by h historia s. F TH E B IOGRAPHER O APOLLONIUS . 5 5

his wild extravagances . Julia applied h erself to

e e an d e e an d l tt rs philosophy with som succ ss ,

She w as the with the most splendid reputation .

a e e e art an d the re e e p tron ss of v ry , f i nd of v ry ” ii m an of genius . ’ We u see e e e a th s , v n from Gibbon s som wh t

e a e a a a was a grudging stim t , th t Domn Juli

a e a a e a a e e e a wom n of r m rk bl ch r ct r , whos out r cts

e e e e an e e an d e giv vid nc of inn r purpos , whos private life has not b een written . I t was at her request that Phil ostratus wrote the Life of

ni an d was S he e Apollo us , it who suppli d him

h r e a . a e e e e as with c rt in MSS th t w r in poss ssion , a a the ea ul a e Bassian u s b sis ; for b utif d ught r of ,

e the at e a was an a e pri st of sun Em s , rd nt

e e e a the coll ctor of books from v ry p rt of world ,

h e n especially of t e MSS . of philosoph rs a d of memoranda an d biographical notes rel ating to the famous students of the inner nature of things . That Phil ostratu s was the best m an to whom

e S O ta a a to ntrust impor nt t sk , is doubtful . It is true that he w as a skilled stylist an d a

a e m an e e an art an d an pr ctis d of l tt rs , critic a e a a a as w e m a see e rd nt ntiqu ri n , y from his oth r works but he was a sophist rather than a phil oso her an d an e a a e p , though nthusi stic dmir r of

a a an d his w as a Pyth gor s school , so from

’ ' Gibb on S D ecl in e an d a 1 F ll, . vi . 6 F 5 APOLLONIUS O TYANA .

a e e a a e o a e dist nc , r g rding it r th r thr ugh wond r loving atmosphere Of curiosity an d the emb el l ishm en ts of a lively imagination than from a

e a a a a e a p rson l cqu int nc with its discipline , or practical knowledge of those hidden forces of h W t e a e eal . e a e soul with which its d pts d t h v ,

e e e e a e the a ea th r for , to exp ct sk tch of pp r an e a on e e a e a c of thing by outsid , r th r th n an exposition of the thing itself from on e within .

’ The following is Phil ostratu s account of the sources from which he derived his information concerning Apollon ius I have collected my materials partly from the e e a the citi s which lov d him , p rtly from temples whose rites an d regulations he restored

e e a e e e a from th ir form r st t of n gl ct , p rtly from

a e a e a a an d a wh t oth rs h v s id bout him , p rtly

rs i e e a e in for from his own l ette . Mor d t il d w mation I procured as follows . D amis as a m an of some education who formerly used to

' ’ I u se the 18 46 an d 18 70 edition s of Kayser s text t ro o t h ugh u .

" 1 A collection of these letters (b u t n ot all of them) had n f m 1 een i h oss s o h E er r a r A . D 1 7 b t e p e sion t e p o H d ian ( . an d had e n t in his a a at A i m b e lef p l c e n t u (viii . This proves the great fam e that Apollon ius en j oyed S hortly after his sa earan ce rom i stor an d w e he was st di pp f h y, hil ill n m m or I t is to b e n ot ce at a r an was an a livi g e y . i d th H d i en ten e r er a reat tra e er a o er O re on an d ligh d ul , g v ll , l v f ligi , an n t a f the E e s n an ter i i i te o l u i i Mys ies . 5 7 TH E B IOGRAPHER OF APOLLONIUS .

* e a e live in the ancient city of Ninus . He b c m a disciple of Apollonius an d recorded his

a e he a he e a tr v ls , in which s ys hims lf took p rt,

an d a the e a an d i lso vi ws , s yings , predict ons of

’ hi a e a a s m ster. A m mber of D mis f mily brought ’ the Empress Julia the note -b ooks r containing

e e e a e had th s m moirs , which up to th t tim not

n A S w s the e of been k own of. I a one of circl

e w as a e an d a e this princ ss , who lov r p tron ss of

all e a S he e e m e re lit r ry productions , ord r d to write these Sketches an d improve their form of

e e the e e e e e xpr ssion , for though Nin vit xpr ss d

e ea e was far e . hims lf cl rly , his styl from corr ct I also have had access to a book by Maxim u s i

’ of n ae which containe d all Apollonius doings at Al e a e gae . Th er is also will writt n by Apol l oni u s w e c an ea he a , from which l rn how lmost

e e A s the d iﬁ d philosophy . to four books of Moeragen esII on Apollonius they do not deserve

N n e e i v h . ’ “ - 7 21 BeM ov wr t n ta ets T i s s e t t at the 9 g . s s 1 , i i g bl h ugg h acco n t of Dam s co n ot a e een er o m n ous u i uld h v b v y v lu i , although Phil ostratu s further on asserts its detailed n ature

(i . On e of the m er a secretar es of the t m e who was I i p i l i i , m ou s for his e en c an r a o e d t to to o on s . f l qu , u Ap ll iu wn n ot far fr m ar A to o T sus. ’ (39 fm' o eew v 1 ‘ 7) V qSt a oqtfav The te rm - in toea d wv oc c rs on in t s assa e an d I am t ere ore z u ly hi p g , h f n ot te certa n of its m ean n qui i i g . ‘ II This Life by Moeragen es is casually m en tion ed by 5 8 F APOLLONIUS O TYANA .

' a e tt ntion , for he knows nothing of most of the ”

a . if 2 f cts of his l e (i . , These are the sources to which Phil ostratu s

was e a ind bted for his inform tion , sources which

are u a e e a e e to unfort n t ly no long r cc ssibl us ,

e e e a a f w xc pt p rh ps e letters . Nor did Philo stratus spare an y pains to gather information on

the subject, for in his concluding words (viii . he tells us that he has himself travelled into most parts of the world an d everywhere m et

“ the e a an d with inspir d s yings of Apollonius , that he was esp ecially well acquainted with the temple dedicated to the memory Of our philo sopher at Tyana an d founded at the imperial expense for the emperors had judged him not unworthy of like honours with

e e to b e e e had whos pri sts , it is pr sum d , got together as much information as they could

e conc rning Apollonius . A thoroughly critical analysis of the literary

ef Phil ostratu s e e l a fort of , ther for , wou d h ve to

a e a all e e a an d en t k into ccount of th s f ctors , deavour to assign each statement to its ori ginal

e e e the a the a source . But v n th n t sk of histori n

b e e e a a e would incompl t , for it is tr nsp r ntly evident that Phil ostratu s has considerably

i n n el u m 4 ed om m at sc er n r 1 . O e es o tra C s . g , C , vi L z h (B li 3 3 . ii . 7 ' A / / OL dj or; Oa tp OI L Q . 5 TH E B IOGRAPHER OF APOLLONIUS . 9

embellished the narrative with numerous notes an d additions of his own an d with the

composition of set Speeches . Now as the ancient writers did not separate

e e the e a e e . th ir not s from t xt , or indic t th m in

an a we a e b e a y distinct f shion , h v to const ntly on our guard to detect the original sources from the glosses of the In fact Phil ostratu s is ever taking advantage of the mention of a

a e a e a his e e n m or subj ct to displ y own knowl dg , which is often of a most legendary an d fantastic

a h as de n ture . This is especially t e c e in his

’ a a at scription of A pollonius Indian tr vels . Indi that time an d long afterwards was considered ” en d the an d an t the of world , inﬁni y of the ’ ” strangest travellers tales an d mythological

a e On f bl s were in circulation concerning it . e has only to read the accounts of the writers on L I n dia I e m e Al e a e a from , th ti of x nd r onw rds to discover the source of most of the strange inci

S e om is it t at we a e s c a c ear n cat on for ld h h v u h l i di i , n “ stan ce as in . 25 The o ow n is w at I i , i ; f ll i g h have been ” a e to earn a o t a n bl l b u B bylo .

1 S ee E . . Sc wan ec M e asthen is I n ca A h b k, g di (Bon n ‘ and M ri . . C n dl e n c en t I n a as es r J W , A i di d c ibe d M e asthen es an d A rrian a c tta om a on on by g (C l u , B b y, L d ; The mm Co erce an d Navigation of the E rythrm n S ea An cien t I n dia as described by Ktesias n c en t I n d A i dia as escrib ed by Ptolem y (Lon don ; an d The I n as n f I v io o n dia by Alexan der the Great (Lon don 60 APOLLONIUS OF TYANA . dents that Phil ostratus records as experiences

a e n e a e of Apollonius . To t k but o inst nc out of a e had the a a hundr d , Apollonius to cross C uc sus , an indeﬁnite name for the great system of mountain ranges that bound the northern limits

Ar avarta e w as a e of y . Prom theus ch in d to the

a a e e had ee C uc sus , so v ry child b n told for

e e he . e e e t c nturi s Th refor , if Apollonius cross d

a a n d he a e ee e a . A C uc sus , must h v s n thos ch ins

O w i u S as Ph l ostrat s as . it , sures us (ii Not

l S O he ee a di a in for on y , but volunt rs the d tion l mation that you could not tell of what they were ,

a e ! a M e asthen es e e m d A perus l of g , how v r , will speedily reduce the long Phil ostratian account of h — 5 t e a ave 4 1 . 8 Indi n tr ls of Apollonius (i . iii )

a e a a a e a e a e to v ry n rrow comp ss , for p g ft r p g is

a e an on e the simply p dding , pick d up from y of numerous Indica to which our widely read author * had a e e m e cc ss . To judg fro such writ rs , L P oru S I (the Raj ah conquered by Al exander)

h a a in was t e e a. imm mori l king of Indi In f ct , sp eaking of India or an y other little - known

a e e a had a country, writ r in thes d ys to dr g in all that popular legend associated with it or he

H e had stood little chance of being listened to .

An other good exam ple of this is seen in the disquisition ’ on elephan ts which Phil ostratu s takes from Ju b a s History 3 an d of Libya (ii . 1

Per a s a t t e or the n of the P r s. T h p i l , ki g u u

6 2 APOLLONIUS OF TYANA .

a e e at e an d all a a tr in d to fe l hom , in ntiquity th t treats of religion in a different mode to the

‘ e a wa e b e a e an d J wish or Christi n y, is f lt to str ng , , n e a a b e e e e . if obscur or extr ordi ry , to ev n r pulsiv

The a an d the e e s yings doings of J wish proph ts , of e an d the e are e a e J sus , of Apostl s , r l t d with

e e e e e e ea e a e r ver nc , mb llish d with the gr t st be uti s

an d of diction , illumined with the best thought of the age ; while the sayings an d doings of other prophets an d teachers have been for the most part subj ected to the most unsympathetic eriti cism , in which n o attempt is made to understand

‘ H ad e -ha ed u s e their standpoint . ev n nd j ti e b een

a all the d a a e de lt out round , world to y would h v

ee i a e - e b n r cher in symp thy , in wid mind dness , in

e a e a an d compreh nsion of n tur , hum nity, God , in

- e e e . bri f, in soul exp ri nce

e e e ea the e l et Th r for , in r ding Lif of Apollonius us rememb er that we have to look at it through

he e e a e an d e t y s of Gr ek , not through thos of T a Jew or a Protestant . he Many in their proper sphere must b e for us as authentic a mani f estation e as the On e the for of the Divin or All , ” indeed the Gods exist in spite of command h ment an d creed . T e Saints an d Martyrs an d Angels have seemingly taken the places of the

e an d a an d the a Hero s D emons Gods , but ch nge of name an d change of view-point among men affect but little the unchangeable facts . To sens e 6 TH E B IOGRAPHER OF APOLLONIUS . 3 the facts of universal religion under the ever

a a e e e ch nging n m s which men b stow upon th m , an d then to enter with full sympathy an d com prehension into the hope s an d fears of every

a e the el — ea as e e ph s of r igious mind to r d , it w r , — the pas t lives of our own souls is a most difﬁcult

a we e t sk . But until can put ours lves under stan din l the a e we can e e g y in pl ces of oth rs, n v r

e n e h se more than o e sid of t e Inﬁnite Life of God . A student of comparative religion must not b e afraid of terms ; he must not Shudder when he ” ee e a a m ts with polyth ism , or dr w b ck in horror

“ ” e he e e a ee an in wh n ncount rs du lism , or f l creased satisfaction when he falls in with mono theism he must not feel aw e when he pronounces the name of Yahweh an d contempt when he utters the name of Z eus ; he must not

“ e a a e he ea the d dae pictur s tyr wh n r ds wor mon , an d imagine a winged dream of beauty when he

h a pronounces t e word ngel . For him heresy an d orthodoxy must not exist ; he sees only his

e e e e own soul Slowly working out its own xp ri nc ,

at e m e e e e - looking lif fro v ry possibl vi w point ,

a a at a he m a see the an so th t h ply l st y whole , d

a e e m a e at on e h ving s en the whol , y becom with

God . ’ To Apollonius the mere fashion of a man s faith

was e e a was at all a un ss nti l ; he home in l nds ,

a all . H e had a e all mong cults h lpful word for , 6 4 OF APOLLONIUS TYANA .

an intim ate knowledge of the particular way of

e e a e hi m e ach of th m , which en bl d to restore th m

ea u m en r a th e to h lth . S ch a e r re ; e r cords of

m en are e e e such precious , and r quire the mb l

l ishm en ts e a of no rh torici n .

L et all ec e us then , ﬁrst of , try to r ov r the out line Of the early external life an d of the travels

’ of Apollonius shorn of Phil ostratu s embellish

an d e ea e the a ments , th n end vour to consid r n ture

of s a the s his mis ion , the m nner of philo ophy which he so dearly loved an d which was to him

e ossI bl e the wa of his his r ligion , and last, if p , y

inner life . VI I SECTION .

Y F EARL LI E .

" A was how at a a POLLONIUS Ty n , a city in the

a ad a the a south of C pp oci , somewhen in e rly

ra H is a e years of the Christian e . p rents w re

a an d e a e of ancient f mily consid r bl fortune (i . At an early age he gave signs of a very powerful

an d an d was memory studious disposition,

a A t t e remarkable for his be uty. h age of four

was e to a a a e of teen he s nt T rsus , f mous centr

e e e his l arning of the tim , to complet studies . But mere rhetoric an d style an d the life of the ” schools were little suited to his serious disposi

an d he e £E ae a tion , sp edily left for g , town on the

- sea coast east of Tarsus . Here he found surround

e a e his e an d e ings mor suit bl to ne ds , plung d with

n l e ardour i to the study of phi osophy . H became intimate with the priests of the temple of

fE scul a iu s e e e p , where cur s w r still wrought , and

Legen ds of the won derful happen in gs at his birth were in c rc at on an d are of the same n at re as all s c rt i ul i , u u h bi h r a eo e legen ds of g e t p pl . 6 U 6 APOLLONI S OF TYANA .

enjoyed the society an d instruction of pupils

a e the a a e and te ch rs of Pl tonic , Stoic , Perip t tic , an d Epicurean schools of philosophy ; but though he studied all these systems of thought with a e was the e the a ea tt ntion , it l ssons of Pyth gor n school upon which he seized with an extraordinary * e e e an d ha a d pth of compr h nsion , t t, too , lthough

ea e E u xen u s was a a the his t ch r, , but p rrot of

e an d a a e the di doctrin s not pr ctis r of scipline . But such parrottin g w as not enough for the eager ” A a ar e o spirit of pollonius his extr ordin y m m ry , which infused life into the dull utterances of his

an d a the a e t . e S tutor, urg d him on , g of ixteen

he are n the t a a f e so d i to Py h gore n li e , wing d by ” 1 e e e e h a so me greater one . N v rth l ss e ret ined his aff ection for the man who had told him of

him a the wa an d e e e . y, r ward d h ndsom ly (i When E u xen u s a sked him how he would begin

“ his n ew mod e of life he replied : A S doctors ” e e he e e purge their p ati nts . Henc r fus d to touch a a had a a e in the nything th t nim l lif it, on ground

he an d e ed that it den siﬁed t mind rend r it impure . H e considered that the only pure form of food was at ea e ve e wh the rth produc d , fruits and g

H e al a a e m e a e . t bl s so bst in d fro win , for though

was m a e r e e it d f om fruit , it rend r d turbid the

’ ‘ e dppwjrcp T wi 0 04; s fw AaBe . “ S ci t an his t tor n am e the m em or w t n T , h u ; ly, y i hi “ him or his aem on . , d 6 7 EARLY LIFE .

”“ aether I n the soul an d destroyed the com ” h e osure the . e e e p of mind Mor ov r, w nt

a e l et hi s a an d were b r foot , h ir grow long,

e H e e the e e nothing but lin n . now liv d in t mpl , to the admiration of the priests an d with the L e E u l a iu s an d a e a a A . sc xpr ss pprov l of p , 1 he r pidly became so famous for his asceticism an d pious

l e a a sa in the ili a a if , th t y g i of C ci ns bout him

e a e a b c m proverb (i . A t the age of twenty his father died (his mother having died some years before) leaving a

e a e e was consid r bl fortun , which Apollonius to

a e his e e a an d e Sh r with ld r brother, wild dissolut

- e ee . e a youth of tw nty thr B ing still minor,

A ll e e e at Z E ae e e po onius continu d to r sid g , wh r the temple of [Escul apiu s had now become a

an d e on e en d busy centre of study , choed from to the other with the sound of lofty philosophical

u e On a e he e e disco rs s . coming of g r turn d to Tyana to endeavour to rescue his brother from

H is e had a a e his vicious life . broth r pp r ntly

e a e e a a e the e an d xh ust d his l g l Sh r of prop rty, Apollonius at once made over half of his own

Th s aet er was res m a the m n - st ff i h p u bly i d u . 1' That is to say presum ably he was en couraged in his efforts by those un seen helpers of the tem ple by whom the c res were wrou t m ean s of ream s an d hel was u gh by d , p en s c ca an d m esm er ca giv p y hi lly i lly . “ 1 Where are you hurryin g ! A re you off to see the ‘ youth I 6 8 APOLLONIUS OF TYANA .

his portion to him , and by gentle admonitions

I n a ee restored him to his manhood . f ct he s ms to have devoted his time to setting in order the a fa a e f irs of the f mily , for he distribut d the rest

his a a ta at of p trimony mong cer in of his rel ives , an d kept for himself but a b are pittance ; he

e e said * an d r quir d but little, he , Should never

a m rry (i .

il e a He now took the vow of s nce for ﬁve ye rs , for he was determined not to write on philosophy until he had passed through this wholesome

l e discip ine . These ﬁve years were pass d mostly

a a an d a u in P mphyli Cilici , and tho gh he spent

e e e much tim in study , he did not immur hims lf in a community or monastery but kept moving about an d a The e n tr velling from city to city. t mptatio s

e - to br ak his self imposed vow were enormous . ’ a a a a e e e e a e His str nge ppe r nce dr w v ryon s tt ntion , the laughter-loving popul ace made the sil ent

e the philosoph r butt of their unscrupulous wit , an d al l the protection he had against their scurrility an d misconceptions was the dignity of his mien an d the gl ance of eyes that now

see a an d a a m could both p st future . M ny ti e he was on the verge of bursting out against

e e e al e som xc ption insult or lying gossip , but ver

e a e : ea t he r str in d himself with the words H r ,

b e thOu n e . patient , and , my to gu , be still (i

om are O sse 18 C p dy y, xx . .

0 OF 7 APOLLONIUS TYANA .

Even from Phil ostratus himself we learn inci

l a e 2 a a 0 . 3 dent l y l t r on (i. ; iv 8 ) th t Apollonius

e a the ra s had sp nt some time mong A bian , and

e u e a had b en instr ct d by them . And by Arabi we are to understand the country south of

a e n was at e a e a . P l sti e , which this p riod r gul r

- i ni The he hot bed of myst c commu ties . spots

e - of -the-wa a e e visited w re in out y pl ces , wh r the e an d n ot the spirit of holiness ling red ,

e e the crowded and disturb d citi s , for subject

e a he a men an d Of his conv rs tion , s id , required not H e Spent his time in travellin g '

r on e to e e h e f om another of thes templ s , s rin s , an d communities ; from which we m ay conclude that there was some kind of a com mon free

as e a the a masonry , it wer , mong them , of n ture of a al initi tion, which opened the door of hospit ity

e he he a a e But wh rever went , lw ys h ld to a

s - certain regu lar di vision of the day. At un rise

he a a li e a pr ctised cert in re gious ex rcises lone , the nature of whi ch he communicate d only to those who had passed through the discipline of a four ’ ’ e years ﬁve years ) Silenc . He then con versed with the temple priests or the heads of

a n as was the community , ccordi g he staying in

a or - e e e Greek non Gr ek templ with public rit s ,

’ ' ’ ’ ' } d (prio n s 05K dvﬁpum wv eavré dM M p w. E ARLY LIFE . 7 1

or in a community with a di scipli n e peculiar to “ itself apart from the public cul tﬁ H e thus endeavoured to bring back the public cults to the purity of their ancient

a an d e e e the tr ditions , , to sugg st improv m nts in

a t a T pr ctices of he priv te brotherhoods. he most important part Of his work was with those who

e e l the e e an d who a r ad w r fol owing inn r lif , l e y looked upon Apollon ius as a teacher of the hid

w e a e an den ay. To thes hi s comr d s d

he e e a te pupils d vot d much t ntion , being ever ready to answer their questions and give advice an d instruction . Not however that he neglected the people ; it was his in vari a e us ea e a bl c tom to t ch th m , but alw ys after mid L da e life I he a y for those who liv d the inner , s id , ’ should on day s dawning enter the presence of the GOdS e e ll -da , I th n sp nd the time ti mid y in

v an d w a I n h n gi ing e ving instruction holy t i gs , an d not till after noon devote themselves to

a h w h a aff . a to sa t e as um n irs Th t is y, morning

e e to di e d vot d by Apollonius the vine sci nce , an d the afternoon to instruction I n ethics an d ’ a a i e the a s pr ctic l l fe . Aft r d y work he bathed

a as SO a in cold w ter, did m ny of the mystics of

' ck o c o a 1 f or) ; 01311 0 (ﬁ o o b ﬁw s.

T at is to sa res mab s en the t m e in s ent i h y, p u ly, p d i il m ta n edi tio . 2 7 APOLLONIUS OF TYANA .

l s the time in those ands , notably the E senes

Thera e ts 1 6 and p u (i . )

Af a Phil ostratu s as ter these things , s ys ,

as of e a a vaguely the writer a gosp l n rr tive , Apollonius determi ned to visit the Brachm an es * Sarm a W a and nes. h t induced our philosopher to make S O long and . dan gerous a journey

e ea Phil ostratu s nowher app rs from , who simply says that A poll on I uS thought it a good thin g

a i a n for a young m n to travel . It is bunda tly

e a a e e evid nt, however, th t Apollonius never tr v ll d

e e e W m r ly for the sake of trav lling . hat he does

a di e his he does with stinct purpos . And guides

on as a who this occasion , he ssures his disciples tried to dissuade hi m from his endeavour an d

u a a hi s ref sed to ccomp ny him , were wisdom and

are a inner monitor (daemon) . Since ye f int ” a hearted , s ys the solitary pilgrim , I bid you

a e A S e f r well . for mys lf I must go whithersoever

w o The isd m and my inner self m ay lead m e . Gods are my advisers an d I can but rely on their ” s coun els (i.

T at is the a arman i h h B r hmans an d Buddhists . S s t e Greek corruption of the S an skrit Shram ana an d Pa1i Sam a o the tec n ca term f or a st ascet c or m on n , h i l Buddhi i k . The ign oran ce of the copyi sts chan ged S arm an es ﬁrst in to Germ an es an d then in to Hyrcan ian s I T s s ows t at o on s was still o n an d n ot f hi h h Ap ll iu y u g,

between f ort an d t as som e a e asserte . Tre we y ﬁf y, h v d d ll h I n d an tra e s 4 - A D 7 7 ates t e as 1 54 . (p . ) d i v l . V SECTION III .

THE TRAVELS OF APOLLONIUS .

A N D so Apollonius departs from An tioch and

e e the e a journ ys on to Ninus , the r lic of onc gre t

h a a e . e e e Nin or Nin veh Th re m ets with D mis, who becomes his constant companion an d faithful

“ ” e L et e e ami discipl . us go tog th r , says D s in words reminding us somewhat of the words of

“ ” a l an d e I Ruth . Thou sh lt fo low God , I th e

(i . From thi s point Phil ostratu s professes to base himself to a great extent on the narrative of

a an d e i n ecessar D mis , befor going further, it s y to try to form some estimate of the character Of

a an d e how far he was D mis , discov r admitted to

the ea e e A r l conﬁd nc of pollonius. Damis was an enthusiast who loved Apollonius

a a a e a fe aw his with p ssion t f ction . He s in

a e a a s e m st r lmost divine being, pos ess d of marvellous powers at which he continually

b u t e e e e e a . wond r d , which he could n v r und rst nd

A a a a e e Like n nd , the f vourit discipl of the 7 4 APOLLONIUS OF TYANA .

a an d a a a Buddh his const nt comp nion , D mis advanced but Slowly in comprehension of the real nature of spiritual science ; he had ever to remain in the outer courts of the temples an d communities into whose Shrines an d inner

e ni had ul a he conﬁdenc Apollo us f l ccess , while ’ frequently states his ignorance of his master s * a an The a al a a pl ns d purposes . ddition f ct th t ” he refers to his notes as the crumbs 1 from

“ ” eas of ea of the f ts the Gods (i . those f sts which he could for the most part only learn at se condhand what little Apollonius thought ﬁt to e an d a e m is t ll him , which he doubtless l rg ly

an d e own a ini understood cloth d in his im g ngs ,

e w an would furth r conﬁrm this vie , if y further

a a ee conﬁrm tion were necess ry. But ind d it is very manifest everywhere that Damis was outside

a an d a o the circle of initi tion , this cc unts both for his wonder-loving point of view an d his

a u erﬁci l it gener l s p a y . A nother fact that comes out prominently from the narrative is his timid n atura i He is con tin u ally afraid for himself or for his master

e a the and ven tow rds end , when Apollonius

' m a it r the is i prisoned by Domiti n , equires

phenomenal removal of the fetters before ! ! his

S ee es ec a 15 41 . 28 . p i lly iii . , ; viii

‘ ‘ ' ' a I éxtparvfo p a r .

S ee es ec a VI I . 13 14 15 22 31 1 p i lly , , , , 7 5 TH E TRAVELS OF APOLLONIUS . eyes to assure him that A pollonius is a willing victim. Damis loves an d wonders ; seizes on u n im por

‘ a e a l an d e a a e e he can t nt d t i x gger t s it, whil only report of the really important things what , he fancies to h ave taken place from a few hints of

l i e . o a a s Apol onius As his st ry dv nces , it tru it

a e a e w a D a t k s on sob rer tint ; but h t mis omits , Phil ostratus is ever ready to supply from his

e a e a f . own stor of m rv ls , if ch nce Of ers

e e e e ve e e w e the al Nev rth l ss , n w r with sc pel of criticism to cut away every morsel of ﬂesh

ra an d e e e e from this body of t dition l g nd , th r would still remain a Skeleton of fact that would still represent A pollonius an d give us some idea

his a of st ture . Apolloni us was one of the greatest travellers

n the an d k own to antiquity. Among countries places he visited the . following are the chief “ ones recorded by Phil ostratu sﬁ 1 From Ninus (i. 9) Apollonius journeys to

Babylon (i . where he stops on e year an d e 4 an d ight months (i . 0) visits surrounding cities a E th s a a e a a e a . 39 such cb t na, c pit l of M di (i ) from Babylon to the Indi an frontier no names

The st is f u of a s SO t at we can n ot s ose t at li ll g p , h upp h ’ Dam is n otes we re an ythin g like com plete rec ords of the n m ero s t n erar es n ot on so b u t on e is tem te to u u i i i ; ly , p d e e e t at w o e o rn e s in w c Dam s had n o S are b li v h h l j u y , hi h i h , are o t m it ed. 7 6 APOLLONIUS OF TYANA . are mentioned ; India was entered in every

the a a . probability by Khaib r P ss (ii . for the

ﬁrst city mentioned is Taxila (Attock) (ii . an d so they make their way across the tributaries of 4 a e the Indus (ii. 3) to the valley of the G ng s

(iii . an d ﬁnally arrive at the monastery of the wise men (iii . where Apollonius spends four months (iii . This monastery was presumbly in Nepal ; it is

“ ” an d ea e in the mountains , the city n r st it is

a e a a a Phil ostratu s has c ll d P r c . The chaos that ’ a a an d e hi m the made of D mis ccount, b fore wonderful transformations D am is hims elf wrought

a a are a in Indi n n mes, presum bly shown in this word . Paraca is perchance all that Dami s coul d

of a a a e e a a the a make Bh r t , the g n r l n me of G nges valley in which the dominant Aryas were settled . It is also probable that these wise men were

for e e a 7 15 m a l a Buddhists , th y dw lt in m , p ace th t looked like a fort or fortress to D amis . I have little doubt that Phil ostratu s could

Here at any rate they cam e in S ight of the gi an t m o n ta n s the I mau s m a at or m a a an Ran e u i , (Hi v ) Hi l y g , w ere was h r r The nam e f h t e g eat m oun tain Me os (Meru) . o the Hin du Olym pus bein g c han ged in to Meros in Greek ’ had e er s n ce e an er s e e t on en r se to the , v i Al x d xp di i , giv i m yt t at acc us was born f rom the t g meros of h—h B h hi h ( ) Z eus presum ably on e of the f acts which l ed Professor Max Miill er to stigmatise the whole of mythology as a “ ” sease of an a e di l gu g .

7 8 F APOLLONIUS O TYANA .

’ a e 5 2 - 5 8 a e a Euphr t s (iii . ) with the tr vell rs t les an d names of islands an d cities he has gleaned

the a e e a e e from Indic which wh r cc ssibl to him , an d so we again return to Babylon an d familiar geography with the following itinerary

a e e a B bylon , Ninus , Antioch , S l uci , Cyprus ; thence to Ionia (iii . where he sp ends some

e a e a at e tim in Asi Minor , esp ci lly Eph sus (iv .

e a . an Smyrna (iv. P rg mus (iv d Troy

e e e (iv . Th nc Apollonius cross s over to

n d e a e . a e L sbos (iv subs quently s ils for Ath ns ,

- where he spends some years in Greece (iv . 1 7 3 3 )

the e e e a e e visiting t mpl s of H ll s , r forming th ir

n the e rites a d instructing pri sts (iv. We

an d n ext ﬁnd him in Crete (iv . subsequently at Rome in the time of Nero (iv. 3 6

. D 6 6 e e a e e an In A . N ro issu d d cre forbidding y

e rem aI n I n R e an d l philosoph r to om , Apo lonius

S et a an d a e at a e the out for Sp in , l nd d G d s , modern Cadiz he seems to have stayed in Sp am

e e e onl y a Short tim (iv . th nc crossed to

an d sea e e Africa, so by onc mor to Sicily, where

“ the principal cities an d temples were visited

1 1 e e e (v. Th nc Apollonius r turned to

e ea a e a s e Greec (v . four y rs h ving l p d Since

at e e his landing Ath ns from L sbos (v .

ccor n to om e o on s wo b e n ow a o t A di g s , Ap ll iu uld b u

- B u t if h sixty eight years of age . e were still youn g (say t rt ears old or so w en he e t for I n a he m st hi y y ) h l f di , u 9 TH E TRAVELS OF APOLLONIUS . 7

From Piraeus our philosopher sails for Chi os

e e e an d so Al e a (v . th nc to Rhod s, to x ndria

e a a he e e (v. At Al x ndri sp nds som time , an d has several interviews with the future

( n d Emperor Vespasian (v. 27 a thence he sets out On a long journey up the Nile as far as

hi a e the a a a e e s Et opi b yond c t r cts , wh r he visit an interesting community of ascetics called 1 loosely Gymnos ophists (vi .

Al a a he was On his return to ex ndri (vi .

e had t e summon d by Titus , who jus becom

e hi m t a vi 29 e ee a . mp ror , to m t T rsus ( After this interview he appears to have returned

Phil ostratu s ea a e to Egypt , for Sp ks v gu ly of

e in . e e we an d his sp nd g som tim in Lo r Egypt ,

the e a a a of visits to Pho nici ns , Cilici ns , Ioni ns ,

aea an d a a . Ach ns , lso to It ly (vi Now Vespasian was emperor from 6 9 to 7 9

n 8 1 A S a d Titus from 7 9 to . Apollonius interviews with Ve spasian took pl ace Shortly ’ e e the e a e re b for b ginning of th t emp ror s ign , it is reasonable to conclude that a number of years

was e he his . o a sp nt by our philosop r , in Ethi pi n ’ e an d a t ere re a a a journ y, th t h fo D mis ccount is

o e e on e . 8 1 an e a e m st imp rf ct In . . Domiti b c m

e e an d as e mp ror, just Apollonius oppos d the

e t er a e s en t a er on er o in t at co n tr or we i h h v p v y l g p i d h u y, a e a er m er ect recor of his o n s in s a Min or h v v y i p f d d i g A i , I n d S a n af er his re reec e ta a t t rn . G , ly, p i , u F 8 0 APOLLONIUS O TYANA.

so c a of follies of Nero , did he criti ise the cts

ac di a an e Domitian . He cor ngly bec me obj ct of suspicion to the emperor but instead of keeping

a a e mi e a w y from Rome, he d ter n d to br ve the

a a to tyr nt to his f ce . Crossing from Egypt

e an d a at n a l Greec t king Ship Cori th , he s i ed by

’

wa to P uteoli an d . then ce y of Sicily , to the Tiber

an d S O e . 10 mouth , to Rom (vii Here — ll was an d a e 1 7 . Apo onius tried cquitt d (vii . viii Sailing from Puteoli again Apollonius

e e w returned to Gre c (viii . here he spent

two a v e ye rs ( iii. Thence onc more he crossed over to Ionia at the time of the death

a an of Domitian (viii . visiting Smyrn d

an d of a e a Ephesus other his f vourit h unts . Hereupon he sends away Damis on some pretext

an d—d a a o to Rome (viii. 2 8) is ppe rs ; that is t

sa b e a he e y, if it allowed to specul te , und rtook yet another journ ey to the place which he loved ” l e ise ‘ m a al w en . bove oth rs , the home of the w a as 96 A . D . a d Now Domiti n killed , n one of the last recorded a cts of Apollonius is hi s vision

e at of its e of this vent the time occurrenc . Therefore the trial of Apollonius at Rome took

a a 93 and a a a pl ce somewhere bout , we h ve g p of twelve years from his interview with Titus in

8 1 Phil ostratus can , which only ﬁll up with a

an d a few vague stories gener lities . As to his age at the time of hi s mysterious 1 TH E TRAVELS OF APOLLONIUS . 8 d a ea a e the ag e is pp r nc from p s of history , Philo stratus tells u S that Damis says nothing ; but

e a sa he w as e e e som , he dds , y ighty , som nin ty, an d some even an hundred . The estimate of eighty years s eems to ﬁt in

e the e the a a b st with r st of chronologic l indic tions , but there is no certainty in the matter with the i present materials at our d sposal .

the e a a e so sa Such then is g ogr phic l outlin , to y,

the l e an d e e a e of if of Apollonius , v n the most c r less reader Of the bare skeleton of the journeys recorded by Phil ostratu s must be struck by the

a e e the m an an d e Of indomit bl en rgy of , his pow r e a e ndur nc . We will now t urn our a ttention to on e or two points of interest connected with the temples an d he communities Visited . E S CTION IX .

I N TH E SH RINES OF TH E TEMPLES AN D TH E A OF L RETRE TS RE IGION .

’ SE E I N G that e _ the nature of Apollonius busin ss with the priests of the temples an d the devotees

‘ of the mystic life was necessarily of a most

a e an d e e a a intim t s cr t n ture , for in those d ys it was the invariable custom to draw a sharp lin e

a a e the and e of dem rc tion betwe n inner out r,

a an d a e is b e the initi ted the prof n , it not to expected that we can learn anything but mere externalities from the Damis - Phil ostratu s

a a e e in n rr tive ; neverth less , ven these outer dication s are of interest .

e of fEscul a iu s Al ae e The templ p at g , wh re Apollonius spent the most impressionable years

e was on e a al of his lif , of the innumer ble hospit s

of e e a art was a e Greece , wh r the he ling pr ctis d

on lines totally different to our present methods . I Ve are at once introduced to an atmosphere

ade e e a e e l n with psychic inﬂu nc s , to c ntre whith r

“ for centuries patients had ﬂocked to consult I N TH E SHRINES OF TH E TEMPLES . 8 3

th I r e was e a e . n God o d r to do so , it n cess ry for them to go through certain preliminary pu riﬁcation s and follow certain rules given by the priests ; they then passed the ni ght in the Shrine an d in their sleep instructions were given i d e e . e o th m for th ir heal ng This m th d, no oubt , was onl y resorted to when the Skill of the priest

was e a e an ase the e t a e xh ust d in y c , pri s s must h v bee n deeply verse d in the interpretation of these i dreams an d in their rationale . It s also evident

' a as ol e a e the th t Ap lonius lov d to p ss his. tim in

e e he a e e e a i a t mpl , must h v found th r s t sf ction

a ee an d t i n ' the e for his spiritu l n ds , ins ruction inn r science though doubtless his own in nate powers

soon carried him beyond his instructors . and

“ a e him ' he a te th m rk d out as t f vouri of e God .

' The many cas es on record in our own day . of

a e r s p ti nts in trance or some othe . p ychic con

e e s e ve l e the dition pr scribing for th m l s , wil h lp student to understand the innum erabl e p ossibil i ties of h ealing which were in Greece summed up

the erson iﬁcation E scul a iu s in p p . - Later on the chief of the Indian sages has a ’ disquisition on rEscul apiu s and the healing art

hi s e e th put into mouth (iii . wh r e whole of medicine is said to b e dependent upon psychic

- i a an d e aw afar d gnosis pr science (p ) .

’ Finally it m ay be noticed that it was the in variable custom of patients on their recovery to ‘

8 4 OF . APOLLONIUS TYANA .

a an eat-C ote a e the e e record the f ct on t bl t in t mpl , precis ely as is don e to - day in Roman Catholic * e countri s . On his way to India Apollonius saw a good

ea the a at a H e d l of M gi B bylon . e us d to visit

e at - da an d - a th m mid y mid night , but of wh t

a e a e tr nspir d D mis kn w nothing, for Apollonius

e a a an d would not p rmit him to ccomp ny him , in answer to his direct qu estion s would onl y answer ”

e are e all n . Th y wis , but not in thi gs (i

The e a er a a e d scription of c t in h ll , howev r, to

had a e ee to a which Apollonius cc ss , s ms be

a e g rbl d version of the interior of the temple .

was e - a e an d the e was The roof dom sh p d , c iling ” c overed with sapphire ; in this blue heaven

“ were models of the h eavenly bodies ( those

e e a as as e whom th y r g rd Gods f hion d in gold ,

the e e e as though moving in eth r. Mor ov r from the roof were susp ended four golden I ygges h which the Magi call the Tongues of t e Gods . These were winged - whe els or Spheres connected

a with the idea of A drastei (or Fate) . Their prototypes are described imperfectly in the

e an d S O- a e eca e Vision of Ezeki l , the c ll d H tin

' s trop hali or sp heru l aa used in magical practices

F or the m ost recen t study I n En glish on the subj ec t of fE scu l a iu s see The ul t of sc e os ce a ton p C A l pi , by Ali W l , I I I of The rn St es in ass a in N o . o e c P h D . . . , C ll udi Cl i l

P o o I t aca N . Y . hil l gy ( h ,

‘ 8 6 A U OF ‘ POLLONI S TYANA. t i ’ f ion of ts sages . Dam is conf used m em oriesﬁ

e e a e e the actII al how v r, h v littl to do with

a e an d a e a a e mon st ry its sc tic inh bit nts , who wer ’ the a A e W a go l of pollonius long j ourn y. h t

A ea saw h r n his pollonius h rd and t e e , followi g

a a in s a e he inv ri ble custom such circum t nc s , told

on e e e a e e a c no , not v n D mis , xc pt wh t ould be derived from the following en igmatical sentence I saw m en dwelling on the earth an d yet not

e e ide an on it, def nd d on all s s , yet without y

e e e an d et e e a d f nc , y poss ss d of nothing but wh t ” e c in e all possess . Thes words o cur two passag s

n n d Phil ostrat 1 5 a d . a u s (iii . vi in both L adds that A pollonius wrote] an d spoke the m

e ea s a enigmatically. Th m ning of thi s ying is

f to e he e on the a not di ﬁcult divin T y w re e rth ,

of ea ei m ere set but not the rth, for th r inds w

e e e e e on things above . Th y w re prot ct d by th ir

a e i a e a so inn t spir tu l pow r, of which we h ve many instances in Indian literature ; an d yet they possessed nothing but what all men possess

e e e the a a if th y would but d v lop, Spiritu l p rt of

e a a is their being. But this xpl n tion not simple

e Phil ostratu s an d so he resses nough for , p into

H e evidently wrote the n otes of the I n dian travels n a r the t m e at w c t e w ere m a e lo g fte i hi h h y d . T This Shows that P hil ostratu s cam e across them in som e wor or etter of o on s an d is t erefore n e en den t of k l Ap ll iu , h i d p ’ n for t s art c l ar D am is ac cou t hi p i u . F H E E I N TH E S HRINES O T T MPLES . 8 7

e v e all the e e a a e s r ic m mori s of D mis , or r th r ’ a e e al e a e m a a tr v ll rs t s , bout l vitation , gic l

illusion s an d the rest.

‘ The ea the com m u n it is a e I archas h d of y c ll d ,

- The e a totally u n Indian name . Viol nce don e to

all e a e b the ee is an d for ign n m s y Gr ks notorious , h ere we have to reckon with an army of ignorant

e as Phil ostratus an d a copyists as w ll with D mis . I would suggest that the name m ay perhaps b e a c orruption of ’ The main burden of Damis narrative insists o n the psychic an d Spiritual knowledge of the

e a a e a at s ages . Th y know wh t t k s pl ce a dis

a e e can the as an d e an d t nc , th y tell p t futur ,

the a b m en read p st irths of . The messe nger sent to mee t Apollonius carried

a a a a e a 1 1 wh t D mis c lls gold n nchor (iii . ,

and an a a if this is uthentic f ct, it would suggest

a e e the a do'r e the e for runn r of Tibet n j , pres nt

e e e a e the rod e e d g n r t symbol of of pow r, som

e the e - e e Z e u thing lik thund r bolt wi ld d by s .

a a m This would lso point to Buddhist com unity, though it must b e confessed that other indications

e a t to a a a point qu lly s rongly Br hm nic l customs , such as the caste - m ark on the forehead of the

e e e . 7 the a a m ss ng r (iii , c rrying of (b mboo)

a e a a e the a an d st v s (d nd ) , l tting h ir grow long ,

ea a w ring of turb ns (iii . But indeed the I — ar as ar a t s ar at. x , x ( ) , h 8 8 APOLLONIUS OF TYANA . whole account is too confused to p ermit an y h e e a a l op of xtr cting historic l detai s .

’ Of the a e we m a n tur of Apollonius visit y,

e e e the e how v r, judg from following myst rious

e e 5 1 l tt r to his hosts (iii . ) I came to you by land an d ye have given m e the sea n a a e a m e y, r th r, by Sh ring with your wis dom ye have given me power to travel through heaven . Thes e things will I bring back to the

ee an d e mind of the Gr ks , I will hold conv rse w as e e e e ith you though y w r pres nt , if it be that I have not drunk of the cup of Tantalus in vain . It is evident from these cryptic sentences that ” the sea an d the cup of Tantalus are iden ti cal with the wisdom which had been imparted — to Apollonius the wisdom which he was to bring b ack once more to the m emory of the

ea a e a he e e Greeks . He thus cl rly st t s th t r turn d from India with a distin ct mission an d with the

a a had he me ns to ccomplish it, for not only drunk of the ocean of wisdom in that he has learnt the

‘ a a- a he has a Br hm vidy from their lips , but lso learnt how to convers e with them though his body b e in Greece an d their bodies in India. — But such a plain meanin g plain at least to — every student of occult nature w as beyond the understanding of D amis or the comprehension

t s it e the e of Phi l ostra u . And is doubtl ss m ntion F TH E 9 I N TH E SHRINES O TEMPLES . 8

“ of the cup of Tantalus in this letter which suggeste d the inexhaustible loving cup episode

3 2 an d e the a in iii . , its conn ction with mythic l

a a e e fountains of B cchus . D mis pr ss s it into ” ’ service to explain the last phras e in A pollonius

a n a the a e a e a e e e s yi g bout s g s , n m ly , th t th y w r possessed of nothing but what all possess

e e a ea e e e e a a e which , how v r, pp rs ls wh r in ch ng d

“ as e s e a e the form , poss s ing nothing , th y h v

o e all m en p ss ssions of (iii .

On e ee e on e the r turning to Gr c , of ﬁrst shrines A pollon ius visited was that of A phrodite at

a The ea e ex P phos in Cyprus (iii . gr t st ternal peculiarity of the Paphian worship of Venus was the repres entation of the goddess by a n e t a e mysterious s to e symbol . It s ems o h v

ee the e a a e a e b n of Siz of hum n b ing, but sh p d

e a e - e nl e a lik pin con , o y of cours with smooth

a a a h surf ce . P phos was pparently t e oldest Shrine

e a e e e e e e d dic t d to V nus in Gre c . Its myst ri s

e e e a e e e e w r v ry ncient , but not indig nous th y w r

e the a a a was brought ov r from m inl nd , from wh t

e e a I n e e a . subs qu ntly Cilici , tim s of remot ntiquity

Tan talus is fabled to have stolen the cu p of n ectar from the o s t s was the am r ta the oc ean of m m orta t g d ; hi i , i li y and w s om of the I n an s i d , di .

‘ ’ ' The wor s O K e ‘ / 1 OI J EV e vovs 5 TO. m il n or W c d m p ) , hi h Phil ostratu s otes tw c e in t s orm can c erta n n ot b e qu i hi f , i ly c han ged in to “ 77321/ K em p évovs 7 a vrdv' rwv 3xc w Without o n n warran ta e V en n d i g u bl iol ce to their m ean i g . 90 L OF Y APO LONIUS T ANA .

The worship or consultation of the Goddess was

“ by means Of prayers an d the pure ﬂame of ” ﬁre an d e e was a ea e e , the t mpl gr t c ntr of

A pollonius spent some time here an d instructed the priests at length with regard to their sacred

rites . In A sia Mino r he was espe cially pleased with the temple of ZE scu l apiu s at Pergamus he he ale d

m a Of the at e e e an d a e ny p i nts th r , g v instruction in the proper methods to adopt in order to pro cure reliable results by means of the prescriptive

a dre ms .

a At Troy, we are told , Apollonius spent night

a e at the e a lon tomb of Achill s , in former d ys on e of the spots of greatest popular s anctity in

eec e Wh so e a Gr (iv. y he did do s not tr ns

e a a a the pir , for the f nt stic convers tion with shade of the hero reported by P hil ostratu s

1 ee b e e an e e of (iv. 6 ) s ms to d void of y l ment

l l a e . e e lik ihood As , how v r , Apo lonius m de it his business to visit Thessal y shortly afterwards expressly to urge the Thess alians to renew the

we m a old accustomed rites to the he ro (iv . y suppose that it forme d part of his great effort to

e e an d e a r stor purify the old institutions of H ll s ,

S O a the a e a e ei ee the th t , ccustom d ch nn ls b ng fr d ,

life might ﬂow more healtt in the national body .

T s r 3 See ac t s to a . . i u , Hi i , ii F 9 1 I N TH E SHRINES O TH E TEMPLES .

Rumour would also have it that A chill es had told Apollonius where he would ﬁnd the statue

' Z Eoli of the hero Palamedes on the coast of a.

A a e e the a e an d pollonius ccordingly r stor d st tu , Phil ostratus tells us he had seen it with his h own eyes on t e spot (iv. Now this would b e a matter of very little

e e e a a ea ea a int r st, wer it not th t gr t d l is m de ’ of Palamedes elsewhere in Phil ostratu s narrative . What it all means is difﬁcul t to say with a Damis an d Phil ostratu s as interpreters between our selves an d the Silent an d enigmatical Apollonius .

a a e e w as on e the e oes e e P l m d s of h r b for Troy ,

was a e a e e e e e who f bl d to h v inv nt d l tt rs , or to have complete d the alphabet of 1 c e a . 3 Now from two obs ur s yings (iv , we glean that our philosopher looked upon Palamedes as the philosopher- hero of the Troj an

e a e a a a p riod , lthough Hom r s ys h rdly word a him bout .

Was i e the ea th s , th n , r son why Apollonius was S O anxious to restore his statue ! Not altogether so ; there appears to have been a

re a mo direct re son. Damis would have it that A poll oni us had m et Pal amedes in India ; that he w as at the monastery ; that I archas had on e day pointed ou t a young ascetic who could write without e ver learning letters an d that

rw f 2 e c e o n 0 n . o o s . 0 B i k, Lif Ap ll iu , p 92 F APOLLONIUS O TYANA . this youth had been no other than Palamedes in

on e his e e the e of form r births . Doubtl ss sc ptic will say Of course I Pythagoras was a rein carnation of the hero Euphorbus who fought

at a a e Troy , ccording to popul r sup rstition ;

e e e a al the a was the th r for , n tur ly , young Indi n reincarnation of the hero Palamedes ! The on e ” e e e a the hi l g nd simply b g t other . But on t s

to b e e w e e principle , consist nt , should xpect to ﬁnd that it was Apollonius himself an d not

an a e had ee e unknown Hindu sc tic , who b n onc

a a P l medes . In an y case Apollonius restored the rites to

e an d e e e a a e h he Achill s , r ct d ch p l in whic set up * the n The e eglected statu e of Palam edes . hero s

the a e e ee of Troj n p riod , th n , it would s m , had

ll e e ree e a sti som conn ction with G c , ccording to the science of the invisible world into which

A M A n d the a pollonius as initiated. if Protest nt

e can a e h at ea the sc ptic m k not ing of it , l st Roman Catholic reader ' m ay b e induced to suspend his judgment by changing hero into ” a s int . Can it b e possible that the attention which Apollonius bestowed upon the graves an d funeral monuments of the mighty dead of Greece m ay have been inspired by the circle of ideas which

H e also built a precin ct roun d the tom b of Leon idas at

Therm opylae (iv .

94 APOLLONIUS OF TYANA .

l e e al e w as uti is them for th ir origin Obj ct , it necessary to enter within the precincts of the institution ; nothin g could b e effec te d from d . e was an outside The thing its lf good , Apol le nius desired to support the ancient institution

e th . a by . s tting e public ex mple of seeking

a e n ot a e had an thin to initi tion th rein ; th t h y g .

a e a g in p rson lly. But whether it was that the hierophant of

“ a was a e e was th t time only ignor nt , or wh th r he

a the ea e e o he je lous of gr t inﬂu nc of Ap llonius ,

e e a e r fus d to dmit our philosoph r, on the ground

a he was a 6 an d at ‘ on e th t sorcerer (7 m), th no could be initiated who was tainted by inter cours e with evil entities To t his charge Apollo nius replie d with veiled irony

“ You have omitted the most serious charge

a a e ee e a am st m e th t might h v b n urg d g to wit , that though I really know more ab olI t the mystic

e an hiero han t ' I ha e e rit th its p , ve com h re pre tending to desire initiation from . m en knowing ” more than myself This charge . would have been true he had made a pretence .

a e at e e ds f i n e at. the Dism y d th s wor , r ghte d indignation of the p eople ! aroused by the insult

ﬂ ered e e e an d era e o to th ir distinguish d gu st , ov w d by the presence of a kn owle dge which he could

e e the ha e e no long r d ny , hierop nt b gg d our philosopher to accept the initiation . But Apol I T F TH E 95 N H E SHRINES O TEMPLES .

“ I b e ia e a l on iu s e ed. r fus will init t d l ter on ,

“ ” a he replied he will initiate m e . This is s id

a e e e e the ee e a to h v r f rr d to succ ding hi roph nt , who presided when Apollonius was initiated four 1 a 8 . years l te r (iv. ; v While at Athens Apoll onius spoke strongly

’ against the eﬂ emin acy of the Bacchanalia an d l the barbari ties of the g adiatorial combats (iv . 2 1 ,

e e e Phil ostratus The t mpl s , mention d by ,

u s e ee e a e all the which Apolloni s vi it d in Gr c , h v

e l a e e a e an e p cu i rity of b ing v ry nci nt ; for inst c ,

a the a e e A at Dodon , Delphi , nci nt Shrin of pollo

ae the a e m a a an d Ab in Phocis , c v s of A phi r us

Tr0 hon ius an d the e e the e p , t mpl of Mus s on

Helicon . When he entered the adyta of these temples ” the s es ri e he w as for purpo e of r to ng the rit s ,

a a the e an d e a ccomp nied only by pri sts , c rt in

e a les vé oz - of his imm di te discip (y pm ) . This suggests an extension to the meaning of the ” ” e n e an d e w e word r stori g or r forming , wh n read elsewhere of the many spots consecrated by

A we an o h a a pollonius , c n t but t ink th t p rt of his

w as the ec se a i n an d e e work r on cr t o , h nc psychic

a o . a e e a c e e e puriﬁc ti n , of m ny of th s n i nt c ntr s .

a e e a we e was the His m in xt rn l work , ho v r,

‘ A great cen tre of divination by m eans of dream s

(see ii . 96 OF APOLLONIUS TYANA .

an d as Phil ostratu s rhe giving of instruction , ,

“ toricall a e e e y phr s s it , bowls of his words w r set up everywhere for the thirsty to drink from

(iv . But not only did our philosopher restore the a e e e he a a nci nt rit s of r ligion , lso p id much a e a e e an d tt ntion to the nci nt politi s institutions .

’ Thus we ﬁnd him urgin g with succ ess the

a a e e a e e e Sp rt ns to r turn to th ir nci nt mod of lif ,

e a e e e e u a v an d the th ir thl tic x rcis s , fr g l li ing ,

s e the a ad 2 di ciplin of old Dori n tr ition (iv. 7 ,

3 1 he e e e a a e the , mor ov r , sp ci lly pr is d

the Ol a e the institution of ympic G m s , high

a w as a a stand rd of which still m int ined (iv . whil e he recalled the ancient A mphiction ic

an d e e h Council to its duty (iv . corr ct d t e

the a a a abuses of P nioni n ssembly (iv.

A D he e e e In the spring of 6 6 . . l ft Gr ec for

e e e e a e e Cr t , wher he se ms to h ve b stow d most of his time on the sanctuaries of Mount I da an d the temple of fE scul apiu s at Leb en e for as all Asia visits Pergamus S O does all Crete visit L eben e but curiously enough he refused to

a a r at the visit the f mous L by inth Gnossus , ruins of which have just been uncovered for a

e a e a a sc ptic l g ner tion , most prob bly (if it is lawful to speculate ) because it had once been

a e a a e an d e a c ntre of hum n s criﬁc , thus p rt ined

han to on e of the ancient cults of the left d .

98 F T APOLLONIUS O YANA .

“ di Who e e h . e sdain is wis nough , mockingly

“ e e the e the E ask d , to r form r ligion of gyp ! — ' tians only to b e m et with the conﬁdent retort of Apollonius : Any sage w ho comes ” a e from the Indi ns . Her as elsewhere Apollonius set hi s a e a a - sacriﬁce an d e f c g inst blood , tri d to

e ea as he had a e e e substitut inst d , ttempt d ls

e e ffe n a e e e e wh r , the o ri g of fr nkinc ns mod ll d in the m the a a for of victim (v . M ny buses he tried t o reform i n the manners of the

a a e was e e e Alex ndri ns , but upon non he more s v r

a e e e e e - a th n on th ir wild xcit m nt ov r horse r cing ,

e e t l d e which fr qu n ly e to bloodsh d (v. Apollonius s eems to have spent most of the

a we ea e rem ining t nty y rs of his lif in Egypt , but of what he did in the secret Shrines of that land of mystery w e c an learn nothing from

Phil ostratu s e e a the a e , xc pt th t on protr ct d journey to Ethiopia up the Nile no city or

e e was e an d e e t mpl or community unvisit d , v ry where there was an interchange of advice an d

n a s instructio in s cred thing (v . SECTION X .

Y H F Y THE G MNOSOP ISTS O UPPER EG PT .

’ WE now come to Apollonius visit to the ” hi a Gymnosophists in Et opi , which , though ’ the artistic an d literary goal of Apollonius

e as e a a e Phil ostratu s journ y in Egypt l bor t d by , is only a single incident in the real history of the unrecorded lif e of our mysterious philosopher

a a a in th t ncient l nd . H ad Phil ostratu s devoted a chapter or two

the a e the a e e an d to n tur of pr ctic s , disciplin , doctrines of the innumerable ascetic an d mystic communities that honeycomb ed Egypt an d

a a e a e a he a dj c nt l nds in thos d ys , would h ve earned the boundless g ratitude of students of

the all he has origins . But of this no word ;

’ an d yet he would have us believe that D amis reminiscences were an orderly s eries Of notes

a a a a e ed all of wh t ctu lly h pp n . But in things it is very apparent that D amis was rather a c om a n on de vo a e a an a e l p g y g th n initi t d pupi .

“ Who th en were these mysterious Gym n oso 1 00 F APOLLONIUS O TYANA .

hists as he are a a e an d e p , t y usu lly c ll d , whenc th eir name ! Damis c alls them Simply the

“ ” Naked an d it is very clear that the term is not to b e understood as m erely physical ly

a e ee e I a n k d ; ind d , neith r to the ndi ns nor to these ascetics of uppermost Egypt can the term be applied with appropriateness in its purely

a ea as a a e physic l m ning , is pp r nt from the

e a an d Phil str d scriptions of D mis o atu s. A chance sentence that falls from the lips of one

e e a the of th s scetics , in giving story of his life , affords us a clue to the real meaning of the

“ ” the a e ee he e term . At g of fourt n , t lls

e n e a e Apollonius , I r sig d my p trimony to thos

e e an d n aked who d sir d such things , I sought d vi the N ake ( . This is the very same diction that Philo uses

the a e e about Ther p ut communiti s , which he de clares were very numerous in every province of l W an d a a l a . e are Egypt sc ttered in l nds not ,

e e a e e e how v r , to suppose th t th se communiti s w re

h a e a e e a all of t e s m n tur . It is tru th t Philo tries to make out that the most pious an d the chief of all of them w as his particul ar community

The wor v vds n a e owe er s a m ean s d y p ( k d) , h v , u u lly t a as f or n stan ce w en a m an is sa to o ligh ly Cl d, , i , h id pl ugh “ ” n a e t at is w t on on e arm en t an d t s is e en t k d , h i h ly g , hi vid from the c om parison m ade between the costum e of the Gym n osophists an d that of people in the hot weather at Vi Athen s ( .

102 O U OF AP LLONI S TYANA . as e a n a of an cetics , beyond the g ner l i dic tions

e e of ea an d ca a exist nc gr t toil physi l h rdship , which they considered the onl y means of gaining

s . W a the n a e was wi dom h t ture of th ir cult , if

e had w e are e a at th y one , not told , xcept th t mid da the a e e e e m n teria y N k d r tir d to th ir o as (vi . ’ e en l a e s The whol tend cy of Apo lonius rgum nt ,

e is to e the its how ver , r mind community of Eastern orI gm an d its former connection with

a e a e e . Indi , which it s ems to h v forgott n The communities of this particular kind in southern Egypt an d northern Ethiopia dated back pre sum abl e e e an d e e m a y som c nturi s , som of th m y

a e e on e the h ve been r mot ly Buddhist , for of younger members of our community who left it

l a a he a to follow Apo lonius , s ys th t c me to join it from the enthusiastic account of the wisdom

di a a a of the In ns brought b ck by his f ther, who had been captain of a vessel trading to the East. It was his father who told him that these

a e a an d had Ethiopi ns w re from Indi , so he joined them instead of making the long an d

e perilous journey to the Indus its lf (Vi . If there be an y truth in this story it follows that the founders of this way Of life had been

a e an d S O e a e b e Indi n asc tics , if th y must h v longed to the only propagandi sing form of Indian

a hi . religion , n mely, the Budd st

te the u had e Af r imp lse be n given , the com F Y 1 03 TH E GYMNOSOPHISTS O UPPER EG PT . m u n ities e e a e te , which w r presum bly r crui d from

e e a ans a an d a g n r tions of Egypti , Ar bs , Ethiopi ns ,

e a e e e to e e e an d so w re prob bly l ft ntir ly th ms lv s ,

e e e i an d e en in cours of tim forgot th ir or gin , v

l e a perhaps their origin a rule . Such sp cul tions are e e re eated a e p rmissibl , owing to the p ss rtion of the original connection between these Gym n o

n a Th e e sophists a d In di . e whol burd n of the story is that they were Indians who had forgotten

e an d a a a th d th ir origin f llen w y from e wis om . The last incident that Phil ostratu s records with regard to Apollonius among the Shrines an d temples is a visit to the famous an d very ancient

T ho iu s ea L e adea oe a e ro n b a. or cl of p , n r , in B oti A pollonius is said to have spent seven days alone ” e a e an d a e e e in this myst rious c v , to h v r turn d with a book full of q uestions an d answers on the

“ ” subj ect Of philosophy (viii . This book w as l the e Phil ostratus sti l , in tim , of , in the

al a e a a at A n tium e a p c of H dri n , togeth r with

e e e A an d a e numb r of l tt rs of pollonius , m ny p ople used to visit A n tium for the sp ecial purpose of 9 ee . 1 s ing it (viii , In the hay- bundl e of legendary rigmarole solemnly set down by Phi l ostratu s concerning the

a e Tro honi u s a a e m a . c v of p , sm ll n edle of truth y ” s “ perhaps be di covered. The cave seems to

a e e e a e e e r e h v b en a v ry nci nt t mpl or sh in , cut in the ea a l hi a e n e h rt of hil , to w ch numb r of u d r 104 APOLLONIUS OF TYANA .

a a e v l ed ground p ss ges of consid rable length . It had probably been in ancient times on e of the

e the a ha e a most holy c ntres of rc ic cult of H ll s , perhaps even a relic of that Greece of thousands

of a B . C . a as a ye rs , the only tr dition of which , Pl to

u S w as a e the e tell , Obt in d by Solon from pri sts

‘ ' I s of Sa . Or it m ay have been a subterranean Shrine of the same nature as the famous D ictaean cave in Crete which only last year was brought back to light by the indefatigable labours of d e . a an a M ssrs Ev ns Hog rth .

A s a e a el of in the c s of the tr v s Apollonius , so with regard to the temples an d communities

hi he e Phil ostratus disa w ch Visit d , is a most p

ci cerf o e e a he n ot pointing n . But p rh ps is to be

a e a the i a bl m d on this ccount , for most mport nt

’ an d most interesting part of Apollonius work

was so a e a e e as was of intim t nature , pros cut d it among associations Of such j ealously- guarded

e e a on e e e a s cr cy , th t no outsid th ir r nks could

a an d e a know nything of it , thos who Sh red in

their initiation woul d say nothing.

e e e It is , ther for , only when Apollonius com s forward -to do some public act that we can get an y precise historical trace of him ; ‘ in every other case he passes into the sanctuary of a temple or enters the privacy of a community

and is lost to view .

' - I t a u s may perh ps surprise that Apollonius ,

SECTION XI .

A POLLONIUS AN D THE RULERS OF THE

EMPIRE .

BU T not only did Apollonius vivify an d recon secrate the Old centres of religion for some in

' scrI I tabl e a an d a he ul e re son , do wh t co d to h lp on the religious life of the time in its m ultiplex

a e he a e e ph s s , but took d cid d , though indirect , part in in ﬂuencing the destin ies of the Empire

e e u through the p rsons of its supr me r lers .

e e e e was a a a This inﬂu nc , how v r, inv ri bly of m a an d a a a e or l not of politic l n tur . It was brought to bear by mean s of phil osophical c on

e an d e vers instruction , by word of mouth or lett r. Just as Apollonius on his travels convers ed on

an d the lif e a e philosophy , discoursed on of wis “ m an an d the e a e kin s duti s of wise rul r, with g ﬁ

u e a a so he e ea e r l rs , and m gistr tes , nd vour d to advise for their good those of the emperors who would listen to him .

H e S en t we are to n o ess t an a ear an d e t p , ld, l h y igh m on t s w t ar an n of a on an d was the h i h V d , Ki g B byl , ” t of the I n an Ra a Phrao s hon oured gues di j h te . F 10 APOLLONIUS A N D TH E RULERS O TH E EMPIRE . 7

e a a an d er a e e all o V sp si n , Titus , N v w r , pri r to

' e e e a the an d ad th ir l v tion to purple , friends

mirers ni e e an d a of Apollo us , whil N ro Domiti n

regarded the philosopher with dismay . ’ l a m During Apo lonius short st y in Ro e , in

6 A . D al h l the e 6 . e e e et , though n v r slight st word escape him that could b e constru ed by the

e a eas a e e a e numerous inform rs into tr on bl utt r nc ,

he was e e e e e e e n v rth l ss brought b for Tig llinus ,

the a a e e an d e e to inf mous f vourit of N ro , subj ct d

a e e - e a a a s v re cross x min tion. App rently up to

h e e had t is tim Apollonius , working for the futur , conﬁned his attention entirely to the reformation of religion an d the restoration of the ancient

the a the an a institutions of n tions , but tyr nic l

e a e e conduct of N ro , which g v p ace not even

the a e e e at n to most bl m l ss philosoph rs , le gth

e e his e e a e a e e op n d y s to more imm di t vil , which seemed no less than the abrogation of the l iberty of conscience by an irresponsible tyranny .

e a e e e w e From this tim onw rds, th r for , ﬁnd him

keenly interested in the t person s of the successive

emperors .

I ee a a e his e nd d D mis , lthough he conf sses ntire ’ ignorance of the purpose of A pollonius journ ey to S ain a e his e m e p ft r xpulsion fro Rom , would have it that it was to aid the forthcoming revolt

‘ a am st e H e e f : g N ro . conjectur s this rom a three ’ days secret interview that Apollonius had with APOLLONIUS OF TYANA .

of e ae a the Governor the Provinc of B tic , who

a a a see an d a c me to C diz especi lly to him , decl res ’ that the last words of Apollonius visitor were

an d e e . Farewell , r member Vind x (v It is true that almost immediately afterwards the e of e the a r volt Vind x , Governor of G ul ,

e e an d a a brok out , but the whole lif ch r cter of Apollonius is Opposed to any idea of political

the a he a e intrigue on contr ry , br v ly withstood

a e was tyr nny and injustice to the face . H

a a a e opposed to the ide of Euphr tes , philosoph r

a f e a a of quite dif er nt st mp , who would h ve put ’ an end to the monarchy an d restored the re

v public ( . he believed that government by

a a was the e the e mon rch b st for Empir , but he desired above all other thin gs to see the ﬂock of

” “ mankind l ed by a wise an d faithful shepherd

(v. SO that though Apollonius supported Vespasian as long as he worthily tried to follow out this

ea he e a e e a id l , imm di t ly rebuk d him to his f ce when he deprived the Greek cities of their privi

“ e e Y ou a a e ee e he . l g s . h ve ensl v d Gr c , wrote ” You have reduced a free people to slavery

e e e of e (v. N v rth less , in spite this rebuk ,

s a a to son Vespa i n in his l st letter his Titus , confesses that they are what they are solely

owing to the good advice of Apollonius (v .

XI SECTION I .

AP OLLONIUS THE PROPH ET AND

W D - W K ON ER OR ER .

WE will now turn ou r attention for a brief space ’ to that Side of Apollonius life whi ch has made

e him the subj ct of invincible prejudice . Apol l oni u s w as a e the e e not only philosoph r, in s ns of being a theoretical speculator or of being the follower of an ordered mode of life schooled in the di scipline of resignation ; he was also a philosopher in the original Pythagorean meaning ’ the e — a e a e e e of t rm know r of N tur s s cr ts , who thus could speak as one h aving authority. H e kn ew the hidden things of Nature by sight and not by hearing ; for him the p ath of philo sophy was a life whereby the m an himself became an e Rel instrum nt of knowing . igion , for Apol w l on iu s as a a w as a e . , not f ith only , it scienc For him the shows of things were but ever

a a ea a an d e e ch nging pp r nces ; cults rit s , r ligions an d a e e all on e e the f iths , w r to him , provid d

e e e e The T an ean right spirit w r b hind th m . y ‘ - P ROP H E T A N D K . 1 1 1 APOLLONIUS, WONDER WOR ER kn ew no differences of race or creed ; such narrow limitations were not for the philosopher . Beyond all others would he have l aughed to

“ a e a e hear the word mir cl ppli d to his doings . ” a e a e a e e was Mir cl , in its Christi n th ologic l s ns , an a an d a i unknown term in ntiquity , is vest ge

e d a a e of sup rstition to y . For though m ny beli ve that it is poss ible by means of the soul to eff ect a multitude of things beyond the possibilities of a science which is conﬁned entirely to the

e a Of a e e inv stig tion physic l forc s , non but the unthinking beli eve that there c an b e an y inter ference in the working of the laws which Deity has impressed upon Nature the credo of

ir c li M a u sts.

Most of the recorded wonder - doin gs of A pol l on iu s are cas es of prophecy or foreseeing of seeing at a distance an d seeing the past ; of seeing or hearing in vision ; of healing the Sick

ase e e or curing c s of obs ssion or poss ssion .

Al ea as a the e e at £E ae r dy youth , in t mpl g , Apollonius gave Signs of the possession of the rudiments of this psychic insight ; not only did he sense correctly the nature of the dark past of a rich bu t unworthy suppliant who desired the

e a e e he e r stor tion of his y sight , but for told ,

ea the e en d on e a e though uncl rly , vil of who m d

n e n e a att mpt upon his i nocenc (i .

On ee a his a m ting with D mis, future f ithful 1 F 1 2 APOLLONIUS O TYANA. henchm an volunteered his ser vices for the long journey to India on the ground that he knew the languages of s everal of the countries through

“ h e a which they ad to pass . But I und rst nd

e all a e ea e e th m , though I h v l rned non of th m , a e e his a e a a nsw r d Apollonius , in usu l nigm tic l

“ a an d a e : a a f shion , dd d M rvel not th t I know all the ue m en e e a tong s of , for I know v n wh t ” sa h ea they never y (i . And by this e m nt ’ a he a simply th t could re d men s thoughts , not

he ea all a a B ut D am is that could sp k l ngu ges . an d Phil ostratus cannot understand S O simple a fact of psychic experience ; they will ‘ have it

a e the a a all m en th t he kn w not only l ngu ge of ,

a an d ea but lso of birds b sts (i . In his conversation with the Babylonian

a a a di a mon rch V rd n , Apollonius stinctly cl ims

e H e a a h a forekn owledg . s ys th t e is physician of the soul an d can free the king from the

a e nl a e he dise s s of the mind , not o y bec us knows

a a sa the wh t ought to be done , th t is to y proper discipline taught in the Pythagorean an d Similar

a e a e e the a schools , but lso b c us he for knows n ture of the king (i . Indeed w e are told that the subj ect of foreknowledge which ’ cro n a was a ee e science ( q ) Apollonius d p stud nt , was on e of the principal topics discussed by our

an d di a philosopher his In n hosts (iii .

a as e l a In f ct , Apollonius t l s his philosophic l

1 1 4 APOLLONIUS OF TYANA .

With such arts he would have nothing to do ;

' if ever he uttered anything which savoured of

e e l et e was for knowledg , th m know it not by

a a e divin tion in the vulg r s nse , but owing to ” that wisdom which God reveals to the wise

(iv . The most numerous w onder- doin gs ascrib ed to Apollonius are instances precisely of such fore * or knowledge prophecy . It must b econfessed that the utterances recorded are often obscure an d a a the a a enigm tic l , but this is usu l c se with such prophecy ; for future events are most frequently either seen in symbolic representa

the ea a tions , m ning of which is not cle r until

a e e e a e a e a a ft r the v nt , or he rd in qu lly nigm tic l

e e e e we a e a s nt nces . At tim s , howev r, h v inst nces

e e e e e as re of v ry pr cise for knowl dg , such the fu sal of Apollonius to go on board a vessel

a which foundered on the voy ge (v.

The instances of . seeing present events at a

' di a e e e — as the Of a st nc , how v r such burning

e e at e saw e at t mpl Rom , which Apollonius whil — Al e a a are ea e . ee e e x ndri cl r nough Ind d , if p opl

e e the T an ean t e a e at know nothing ls of y , h y h v least heard how he saw at Ephesus the assassina tion Of Domitian at Rome at the very moment

of its occurrence .

1 of V 24 43 22 of . 34 . 4 6 8 . S ee . . i ( ; iv , , ( , ;

7 1 1 13 30 37 Vi . 32 . 26 . v . , , , , ; ; viii - AN D W K . 1 1 5 APOLLONIUS , PROPHET WONDER OR ER

w as - da e the a It mid y, to quot from gr phic a Phil ostratu s an d w as on e ccount of , Apollonius in

the a a e in the en of sm ll p rks or grov s suburbs , gaged in delivering an address on some absorbing

hi he a e topic of p losophy . At ﬁrst s nk his voic as e a e e he eve though in som ppr h nsion ; , how r,

n n e e a an d co ti u d his xposition , but h ltingly , with f ar e e a a as a m an had e l ss forc th n usu l , who som other subj ect in his mind than that on which he is speaking ; ﬁnally he ceased sp eaking altogether

e as though he could not ﬁnd his words . Th n

a e the he a te a st ring ﬁx dly on ground , st r d forw rd

‘ ee u a e : e the thr or fo r p c s , crying out Strik

a e I e a m an tyr nt strik And this , not lik who

ee an a e a as on e the s s im g in mirror, but with a a e e e e e e as he e e ctu l sc n b for his y s , though w r ” e a a hims lf t king p rt in it . Turning to his astonish ed audience he told

a he had ee Bu t h e e them wh t s n . t ough th y hop d

e e e e e e e e e an d it w r tru , th y r fus d to b li v it, thought that Apollonius had taken leave of his

n the e se ses . But philosoph r gently answered

a are e You , on your p rt, right to susp nd your rejoicings till the news is brought you in the

a a as m e I e a usu l f shion for , go to r turn th nks

the a I a e e to Gods for wh t h v mys lf seen (viii .

e er e w e ea l a Littl wond , th n , if r d , not on y of

er ea e e numb of symbolic dr ms , but of th ir prop r 1 1 6 OF APOLLONIUS TYANA .

e a on e the an t int rpret tion , of most import

a the e e t br nches of esot ric disciplin of he school .

See e e al . 23 an d are w e ( sp ci ly i iv. Nor

a a e e e surprised to he r th t Apollonius , r lying ntir ly

his e w as a on inner knowledg , instrument l in obtaining the reprieve of an in nocent m an at

Al a a was t he e ex ndri , who on point of b ing

e a a a v ex cuted with b tch of crimin ls ( .

e ee a e w the e e a t Ind ed , he s ms to h v kno n s cr t p s

a he am a . 3 of m ny with whom c e in cont ct (vi , The possession of such powers can put b u t little strain on the b elief of a generation like ou r

e ce are b e own , to which such facts of psychic sci n

coming with every day more familiar. Nor should instances of curing disease by m esmeric processes

a u s e e the so- a e a of stonish , or v n c ll d c sting out ” we e e the e n ar evil spirits , if give cred nc to Gosp l rative an d are familiar with the general history of the times in whi ch such h ealing of poss ession an d

e was a a . e e obs ssion commonpl ce This , how v r , does not condemn us to an y endorsement of the fantastic descriptions of such happ enings in which

b e e e a Phil ostratu s indulges . If it cr dibl th t Apollonius was successful in dealing with obscure — m ental cases cases of obsession an d possession with which our hospital s an d asylums are ﬁl le d

- da and are a e to y, which for the most p rt b yond the skill of Ofﬁcial science owing to its ignorance

h eal a e at is a e e t of t e r g ncies work , it equ lly vid n

1 1 8 APOLLONIUS OF TYANA .

neither himself nor an y who were present could

sa y (iv . Of a distinctly more phenomenal nature are the stories Of Apollonius causing the writing to dis appear from the tablets of on e of his accusers

e e e 4 4 his a l e b for Tig llinus (iv. ) of dr wing his g out of the fetters to Show Damis that he was not really a prisoner though chained in the dun geons

“ ” a 3 8 an d a a of Domiti n (vii. ) of his dis ppe ring

the a from tribun l (Viii .

We are e e a not , howev r , to suppos th t Apollonius despised or n eglected the study of physical phenomena in his devotion to the in ner h w e e . On t e a e a e sci nc of things contr ry , h v several instances of his rej ection of mythology in favour of a physical explanation of natural

e a. a e are e an a ph nomen Such , for inst nc , his xpl

h a a 1 4 t e a E . tions of volc nic ctivity of tn (v , an d a a a e e e the a e of tid l w v in Cr t , l tt r being accompanied with a correct indication of the

e e e the e e mor imm diat result of occurr nc . In fact an island had been thrown up far out to sea by a submarine disturbance as was subsequently

The e a a the ascertained (iv . xpl n tion of tides at Cadi z may also be placed in the same

category (v.

T s e ress on is owe er er a s on to b e ta en hi xp i , h v , p h p ly k i as r etor ca f or in . 8 the n c en t is referre to n h i l, viii , i id d “ — the S imple words when he departed (awaw.) from the tr un a ib l . X SECTION III .

D F HIS MO E O LIFE .

WE will now present the reader with some general indi cations of the mode

an d the a e ea Apollonius , m nn r of his t ching , of which already something has been said under

“ the heading Early Life . Our philosopher was an enthusiastic follower

the a ea e n a Phil ostratu s of Pyth gor n disciplin y, would have us believe that he m ade more super human efforts to reach wisdom than even the

ea a a e gr t S mi n (i . The out r forms of this discipline as exempliﬁed in Pythagoras are thus

a summed up by our uthor.

“ Naught would he wear that came from a

ea ea a e a d d b st , nor touch mors l of thing that

e had e f e i n a onc lif , nor of r it s criﬁce ; not for him to stain with blood the altars ; but honey

a e an d e e an d the c k s inc ns , service of his song

e a the m an d w nt upw rd from unto the Go s , for well he kn ew that they would take such gifts far rather than the oxen in their hundreds with 1 20 APOLLONIUS OF TYANA.

e the knife . For he , in sooth , held conv rse with the Gods and learned from them how they were

a e m en an d di a e an d e e ple s d with how sple s d , th nc as he ew a - e A s the well dr his n ture lor . for rest ,

a e e the e an d e he s id , th y guess d at divin , h ld opinions on the Gods which proved each other

’ a b u t f lse ; unto him Apollo s self did come ,

‘ e e dis u ise an d e e e conf ss d , without g ﬂ th r did com as en a an d well , though unconfessed , Ath the

” an d e an d a e Muses , oth r Gods whose forms n m s ” a et m nkind did not y know. Hence his disciples regarded Pythagoras as an

e a an d e e his as a inspir d te cher, r c ived rules l ws .

“ In particular did they keep the rule of silence ' regarding the divine science . For they heard within them m any divine an d unspeakable things on which it woul d have b een diﬂi cult for them

e had e a a to k ep silence , th y not ﬁrst le rned th t it

e e was just this sil nc which spoke to them (i . Such was the general declaration of the nature

a a di of the Pyth gore n scipline by its disciples .

a his a e But , s ys Apollonius in ddr ss to the

t a was the e Gymnosophists , Py hagor s not inv ntor

was a an d of it. It the immemori l wisdom , Pythagoras himself had learnt it from the L I n dian s he e had ] This wisdom , continu d , spoken to him in his youth She had said

” tin a f r b ut inhis own n at re T atis to sa n o o m . h y , u

c n n ect on v. Sc roe er t a oras u n d S ee in t s o L. P 1 hi i h d , y h g

1 22 APOLLON IUS OF TYANA .

‘ The . whole life of Apollonius Shows th at he

e a c e e e tri d to c rry out onsist ntly this rul of lif , an d the repeated statem ents that he would never . join in the blood- sacriﬁc es of the popular cul ts

see e e a 24 1 1 . 3 . 1 ( sp ci lly i , ; iv ; v. but

e e e a the op nly cond mned th m , Show not only th t Pythagorean school had ever set the ex ample of the wa e fe a e higher y of pur r Of rings , but th t th y were not only not condemned an d persecuted as

e e a e a e e a e h r tics on this ccount , but wer r th r r g rd d as e a a an d as a being of p culi r s nctity, following

e e a a a lif sup rior to th t of ordin ry mort ls .

The e a ﬂe Of a al how r fr ining from the sh nim s ,

e was a e ev r, not simply b s d upon ideas of purity , it found additional s anction in the positive love of the lower kingdoms an d the horror of inﬂicting

pain on an y living creature. Thus Apollonius

e e a e an a the as bluntly r fus d to t k y p rt in ch e , when invited to do so by his royal host at

a e a e B bylon . Sire , he repli d , h v you forgotten that even when you sacriﬁce I will not be present ! Much less then would I do

e ea a an d all the e th se b sts to de th , mor when their Spirit is broken an d they are penned in ” a e contrary to their n tur (i . But though Apollonius was an unﬂinching

as - a e e he t k m st r unto hims lf, did not wish to

has re eren ce to the reser e n t n ar s or This f p v d hu i g p k , ” ara ses of the a on an m on arc s. p di , B byl i h 1 23 H I S MODE OF LIFE .

e his e e e e e impos mod of lif on oth rs , v n on his personal fri ends an d companions (provided of course they did not adopt it of their own free

he e a a he has will) . Thus t lls D mis th t no wish to prohibit him from eating ﬂesh an d drinking

e he e a the e a win , simply d m nds right of r fr ining hims elf an d of defending his conduct if called on

7 an a a a to do so (ii . ) This is ddition l indic tion that D amis was not a member of the inner circle

di e an d the a e a e a so of sciplin , l tt r f ct xpl ins why faithful a follower of the p erson of Apollonius was nevertheless so much in the dark .

so e e i a e Not only , but Apollonius v n d ssu d s the Ra a Phraotes a j h , his ﬁrst host in Indi , who

e e a e so d sir d to dopt his strict rul , from doing , on the ground that it would estrange him too much from his subj ects (ii. Three times a day Apollonius prayed an d

e a e at a a vii at 1 . e . 1 0 8 m dit t d d ybr k (vi ,

- - da vii. n a mid y ( a d t sun down (viii . This seems to have b een his invariable custom no matter where he was he seems to have devoted at l east a fe w moments to silent medi tation at e The th se times . obj ect of his worship

a a a a e ee the a is lw ys s id to h v b n Sun , th t is to sa the Of an d its e y Lord our world sist r worlds ,

e th a whos glorious symbol is e orb of d y. We have already seen in the short sketch

“ devoted to hi s Early ‘ Life how he divided 124 U OF APOLLONI S TYANA . the day an d portioned out his time among his d ffe a e ea an d e i rent cl ss s of h rers inquir rs . His style Of teaching an d speaking was the opposite

a a et a a a of th t of rh orici n or profession l or tor.

e e was art e Th r no in his sent nces , no striving

’ a e eﬁect aﬁectatiom : e as ft r , no But he spok

' “ ’ SuChI words as 3 from with I know ,

’ W S l d' 5 hy Ye hou know.

Hi s e e e a n d an d s nt nces wer short compact , his words carried conviction with them an d ﬁtted

' h a a h e a e wa e t e . e s f cts His t sk , d cl r d , no longr to seek and to question as he had done in his

a a he ne ; youth , but to te ch wh t k w (i He

u se a e a did not the di l ctic of the Socr tic school , but would have his hearers turn from all else an d give ear to the inn er voice of philosophy

H e e a alone (iv. dr w his illustr tions from

a an y chance occurrence or homely h pp ening (iv .

3 an d e all s e e 3 . ; vi , pr ssed into rvic for

e e the improvement of his list n rs .

W e a he a e h n put on his tri l , would m k no

had preparation for his defence . He lived his

e as a da da e a e lif it c me from y to y, pr p r d for

ea an d e so . d th , would continu to do (viii Moreover it was now his deliberate choice to

challenge death in the cause of philosophy . ’ A n d so to his old friend s repeate d solicitations

e a e his e e e he e to pr p r d f nc , repli d

a ee e r a e D mis , you s m to los you wits in f c

SECTION XIV .

H F C C IMSEL AND HIS IR LE .

APOLLONIUS is said to have been very beautiful

. 7 1 2 . 1 e to look upon (i , iv ) but b yond this we have no very deﬁnite description of his

e a e was an d‘ e e p rson . His m nn r ever mild g ntl

3 6 . 2 2 an d . . e 3 1 (i ; ii ) mod st (iv. ; viii an d in a a he was e an this , s ys D mis , more lik

a a a ee et a a Indi n th n Gr k (iii . y occ sion lly he burst out indignantly against some special

was e e e enormity (iv . His mood oft n p nsiv

an d ea he e a (i . when not sp king would r m in

e e for long plung d in de p thought , during which

Rat er in hi Gr s riechenl an d u n d P tha hgeb (G. ) s os g y goras (Gotha ; a work of m arvellous bibliographical n str re ers to t ree s ose ortra ts of o on s i du y, f h upp d p i Ap ll iu I h d m f he at can . n t e am o o M se o t (p (i) C pi gli u u V i , n 5 7 6 I n ca o e e e S c t re Rom a 68 n os. 7 di zi d ll ul u ( p . , , , 7 7 in the M sée Ro a o r on escr e M c e ; (ii) u y l B u b , d ib d by i h l N 7 n 363 a c on torn ate a es . 9 o. B . ( pl ; p , ; (iii) i on I can n r hi ﬁrst re eren c e re ro c e V sc t . ot t ace s p du d by i i f , b u t in a e ou r l e M sée Ro a o r on tra u t ar Guid p u y l B u b , d i p 3 63 is a . Na es I ﬁn d on 15 2 t at n o. C J . J . ( pl ; p . h st of o on s 2 eet care e ec te w t a bu Ap ll iu , 2 f high , fully x u d, i h

Z e s- e ea a n a ear an d on a r escen n u lik h d, h vi g b d l g h i d di g 1 27 HIMSELF A N D H I S C IRCLE . his eyes were steadfastly ﬁxed on the ground

(i . 1 0 et

as w e a ee he w as in ﬂexibl Though , h ve s n , y

e e he w as e ea a e st rn with hims lf, ver r dy to m k

e O e the on e ha he excus s for th rs ; if, on nd , praised the courage of those few who remained

at R e the e he e e with him om , on oth r r fus d to blame for their cowardice the many who had

ﬂ d w as e e e e (iv. Nor his g ntl n ss shown

a e a e he was e e simply by bst ntion from bl m , v r

a . active in positive deeds of comp ssion (cf vi . On e of his little peculiarities w as a liking to ” b e addressed as Tyan ean (vii . but why

can a ha this was so we are not told . It h rdly ve b een that Apollonius w as particularly proud of

t - a e e e he was a ea his bir h pl c , for v n though gr t

e ee e a at e a lov r of Gr c , so th t tim s you would c ll

an e a a e e him nthusi stic p triot , his lov for oth r

o n to the S o ers o n w t a ee et. The st h uld , b u d i h d p ﬁll bu I a ow er n e n seem s to b e an c en t. e e ot e a e to i h v , h v , b bl h a r r ct n of it. scon t E . in t e at as of ﬁn d ep odu io Vi i ( Q . ) l I on o a e rec e ar s VOl ate 17 a n his c r . c P . g phi G qu ( i ; i pl , f i g 68 es the re ro u ct on of a c on torn ate or m e a w t p . , giv p d i i , d l i h a c rc ar or er on on e S e of w c is a ea of o on s i ul b d , id hi h h d Ap ll iu he a n e en OLLO I S EA N E V T a an d t L ti l g d AP N V T S . his lso represen ts ou r philosoph er with a beard an d lon g hai r ; the ea is crown e an d the er art of the o c o ere w t h d d, upp p b dy v d i h ’ n an d the oso er s oa Th m a owe r is a t c c . e e e u i phil ph l k d l, h v , of er n er or wor m an s an d the ortra t is n o v y i f i k hip, p i by as n scon t in his et r r s de tes an a r m ean s pl e i g . Vi i l te p es vo n g y an d con tem t o s ara ra to o on s c c tro c él éb re p u u p g ph Ap ll iu , p ” r a h a s him D e Till em on t m oste s e c ase on . i p u , ll , b d 12 8 L F APOL ONIUS O TYANA .

countries was quite as pronounced . Apollonius was a e e e has e een citiz n of the world, if th r ev r b on e e a - a , into whose sp ech the word n tive l nd did

e e an d a e ni e a e i not nt r, pri st of u v rs l r lig on in

e a a h whos voc bul ry t e word sect did not exist . In spite of his extremely ascetic life he was a m an e so a e e e he of strong physiqu , th t v n wh n had e e a e - e ea reach d the rip g of four scor y rs , we are he was an d a e e told , sound he lthy in v ry limb an d a an d e e org n , upright perfectly form d . Th re was al so a certain indeﬁnite charm about him that made him more pleasant to look upon than e e an d e ven the fr shness of youth , this ev n though

a was e e as the his f ce furrow d with wrinkl s , just statues in the temple at Tyana repres ented him

h l tra u s a a t e e Phi os t . in tim of In f ct , s ys his

a a e a e a es rhetoric l biogr ph r , report s ng high r pr is over the charm of A poll omu s I n hi s Old age than over the beauty of Alcibiades in his youth (viii .

e ee a ee In bri f, our philosopher s ms to h ve b n of a most charming pres ence an d lovable disposi tion nor was his absolute devotion to philosophy

the n a e the e m ea he a e of tur of h r it id l , for p ss d

a m en W a e e a he his life mong . h t wond r th n th t attracted to himself many followers an d disciples I It would have b een interesting if Phil ostratu s ” had e a e e A oll on ian s told us mor bout th s p ,

an d e e e as they were cal led (viii . wh th r th y

13 F 0 APOLLONIUS O TYAN A . was always with him from the time of their meeting at Ninus . On the whole we are inclined to think that Apoll onius did not establish any fresh organ is a he a u se of e a a e n an d tion ; m de thos lre dy xisti g , his disciples we re those who were attracted to him personal ly by an overm astering affection which could only be satisﬁed by b eing continually

ea . e e a a n r him This much se ms c rt in , th t he trained no on e to carry on his task ; he c ame an d e a w nt, helping and illumin ting , but he

a e on a a e e an d h nd d no tr dition of deﬁnit lin ,

e u e founded no school to be continu d by S cc ssors .

e hi s a a Ev n to ever f ithful comp nion , when bid ding him farewell for what he knew would be the

a a he had last time for D mis on e rth , no word to say about the work to which he had devoted

e h a had e e his lif , but w ich D mis nev r und rstood .

a a a e His l st words were for D mis lon , for the m an had had e e who loved him , but who n v r

was a to e known him . It promise com to him

ee . a e e if he n ded help D mis , wh nev r you

a a a think on high m tters in solit ry medit tion , ” a see you Sh ll me (viii . We will next turn ou r attention to a consider ation of some of the s ayings ascrib ed to Apol l oniu s an d the speeches put into his mouth by

tu s The a are all Phil ostra . shorter s yings in

a e a a a b ut prob bility auth ntic lly tr dition l , the D H 1 3 1 HIMSELF A N I S CIRCLE . speeches are for the most part manifestly the

- a artistic working up of the rough notes of D mis .

a e are e e e a e b e so In f ct , th y d ﬁnit ly d cl r d to ; but they are none the less interesting on this

a d ea a n . ccount , for two r sons

I n the ﬁr a e e e st pl c , th y hon stly avow their n a e an d a a i a tur , m ke no cl im of nspir tion ; they are confessedly human documents which en deavour to give a literary dress to the tradi tion al body of thought an d endeavour which the life of the philosopher built into the minds of

was his hearers . The method common to anti

uit the a e i e e a e q y, and nci nt comp l rs of c rt in oth r series of famous documents would have b een struck with amazement had they been able to see how posterity would divinise their efforts an d regard them as immedi ately inspired by

f all the source O wisdom .

the e a e al we are In s cond pl c , though not to suppose that we are reading the actual words of are v Apollonius , we ne ertheless conscious of being in immediate contact with the inner atmosphere of the best religious thought of the

e an d a e e e e the Gre k mind , h ve b for our y s picture of a mystic an d Spiritual fermentation which leavened all strata of society in the ﬁrst century

ra of our e . SECTION XV .

F A ROM HIS S Y INGS AN D SERMONS .

A N a e POLLO IUS believed in pr y r, but how dif

r n l he a fe e t y from t vulg r. For him the idea that the Gods could b e swayed from the path of

a m en was a rigid justice by the entre ties of , blasphemy ; that the Gods could b e made parties to our selﬁsh hop es an d fears was to our

a e On e a philosopher unthink bl . thing lone he

e a the e kn w , th t the Gods were minist rs of right

di e e and the rigid spens rs of just des rt . The

e has t our common b lief, which persis ed to own

da a God can b e a e e y, th t sw y d from His purpos , that compacts could be made with Him or with

was e a e His ministers , entir ly bhorr nt to Apol

n iu s e a b e l o . B ings with whom such p cts could

a e who b e a e an d e m d , could sw y d turned , w re

e a m n S we not Gods but l ss th n e . And O ﬁnd A pollonius as a youth conversing with on e of the priests of E scul apiu s as follows :

“ the all Since then Gods know things , I think that on e who enters the temple with a

1 34 APOLLONIUS OF TYANA .

e fe t a a g nerosity , of red them gif s , they turned w y “ e o a Y ou see wher up n Apollonius s id , my

a are all e . hands , though m ny, like each oth r An d when the king asked Apollonius what

e a pr sent he would bring him back from Indi , our philosopher replied A gift that will

ea a e pl se you , Sire . For if my st y th re Should

m e a e a make wiser , I Sh ll com b ck to you better m ” than I a (i . When they were c rossin g the great mountains into India a conversation is said to have taken

a e w an d ami pl ce b t een Apollonius D s , which presents us with a good instance of how our philosopher ever used the incidents of the day

a hi f to inculc te the gher lessons o life . The ” i e w quest on , was concerning the b lo and ” mi a e . a a a e below bov Yesterd y, s id D s , we w re

a -da are abov in the v lley ; to y we e, high on the

a far a a . SO mount ins , not dist nt from he ven ” a a e an d a this is wh t you me n by b low bove ,

a l Wh of im s id Apol onius gently . y, course ,

a e a am p ti ntly retorted D mis , if I in my right mind ; what need of such useless questions ! And have you acquired a greater knowledge of the di vine nature by being nearer heaven on the tops of the mountains ! continued his

D O a er master . you think th t those who Obs ve the heaven from the mountain heights are an y nearer the understanding of things ! Truth to N D 1 5 FROM H I S SAYINGS A SERMONS . 3

e a i a al e did tell , r plied D m s , somewh t crestf l n , I ’ e e e think I should com down wis r, for I ve b en

a e a a an e up high r mount in th n y of th m , but I fear I know no more than before I ascended it . “ e m en e e Nor do oth r , r pli d Apollonius ; such observations make them see the heavens more

e the a e a e an d the blu , st rs mor l rg , sun rise from the night , things known to those who tend the sheep an d goats ; but how God doth

a m a i H e t ke thought for hu n k nd , and how doth

ea e e e e an d a is e ﬁnd pl sur in th ir s rvic , wh t virtu ,

e e an d - e e a e e right ousn ss , common s ns , th t n ith r Athos will reveal to those who scal e his summit ’ et O the e nor y lympus who stirs poet s wond r , unl ess it b e the soul perceive them ; for should the soul when pure an d unalloyed essay such

e ea ee she her far h ights, I sw r to th , wings ﬂight ” t a I i far beyond this lof y C ucasus ( .

a a n e e a his e So g i , wh n at Th rmopyl e follow rs were disputing as to which was the high est

( Eta e . e e ground in Greec , Mt being th n in vi w . They h appened to be just at the foot of the hill on

the a a e e which Sp rt ns f ll ov rwhelmed with arrows . Climbing to the top of it Apollonius cried out

this the And I think highest ground , for those ’ who fell here for freedom s sake have made it high as ( Eta an d raised it far above a thousand ” e of Olympu s s (iv . A nother instance of how Apollonius turned 1 36 APOLLONIUS OF TYANA . chance happenings to good a ccount is the

. O e at s following nc Ephe us , in one of the

e e a n ea was ea n cov r d w lks r the city, he sp ki g of

a an d sh ring our goods with others , how we ought

t a on e a e a a mu u lly to help noth r . It ch nced th t a number of sp arrows were sitting on a tree hard

' in l e a e a by perfect si ence . Sudd nly noth r sp rrow

an d a r as a ﬂew up beg n chi ping , though it w nted

e W e e to t ll the others something. h r upon the

fe all set a- a an d ﬂ ew little llows to chirping lso , ’ a a a e h - ll w y ft r t e new comer. Apo onius super stitiou s audi ence were greatly struck by this

a an d it was an conduct of the sp rrows , thought a e a a ugury of som import nt m tter. But the philosopher continued with his s ermon . The

a a has e a sp rrow, he s id , invit d his friends to

a a a e a b nquet . A boy slipped down in l n h rd by an d spilt some corn he was carrying in a bowl ;

an d a he picked up most of i t went aw y . The

a a a te a little sp rrow , ch ncing on the sc t red gr ins , I mmediately ﬂew off to invite his friends to the

Thereon most of the crowd went off at a run

see e e an d e e a e a to if it w r true , wh n th y c m b ck

an d al l a e e shouting gog with wond rm nt , the

“ philosopher continued -z Y e see what care the

a a Of a an d a sp rrows t ke one nother, how h ppy

are to all they Share with their goods . And yet

do a n a see a m an we men not pprove ; y, if we

1 38 O F APOLL NIUS O TYANA .

There is also a number of instances of witty or c a our sar astic nswers reported of philosopher ,

e of a e and inde d , in spite his generally gr v mood ,

al a he not unfrequently r lied his he rers , and

' e m a sa chaﬂ ed sometim s , if we y y so , the foolish

see e a ness out of them ( esp ci lly iv . Even in times of great danger this character istic shows itself. A good instance is hisanswer

a of W a to the d ngerous question Tigellinus , h t ” “ think you of Nero ! I think better of him

a e th n you do , retort d Apollonius , for you

hi he t nk ought to sing, and I think he ought to i ” keep S lence (iv . SO again his reproof to a young Croesus of the “ i as as . s r period is witty it is wise Young , he

a d is who own s i , methinks it not you your

house , but your house you (v. Of the same style also is his answer to a

e glutton who boasted of his gluttony. He copi d

l e a as Hercu s, he s id , who was famous for the

his a food he ate as for l bours . ”

Y es a ni was e . , s id Apollo us , for he Hercul s

ou a - But y , wh t virtue have you , midden heap Your only claim to n otice is your chance of being ” burst (iv.

But to turn to more serious occasions . In ’ a a a a e answer to Vesp si n s e rnest pr y r, Teach me

a a wh t should a good king do , Apollonius is s id to have replied somewhat in the following words : D 13 9 FROM H I S SAYINGS A N SERMONS .

You ask me what can not b e taught. For ’ kingship is the greatest thing withi n a mortal s

Y et e a reach ; it is not taught . will I t ll you wh t

a if you will do , you will do well . Count not th t — wealth which is stored u p in what is this superior to the sand haphazard heaped ! nor that which comes from m en who groan beneath ’ — taxation s heavy weight for gold that comes ’ ea a an d a u se ea from t rs is b se bl ck . You ll w lth

an n the ee best of y ki g , if you supply n ds of those in want an d make their wealth secure for

a B e ea the e those with m ny goods . f rful of pow r ’ a e e ea so u se to do wh t r you pl se , will you it with

e D O l o ea Of mor prudence . not p off the rs corn that Show beyond the rest an d raise their heads — — for Aristotle is not just in this but rather

' e e disaﬂ ection a e we d th ir out like t r s from corn , an d Show yourself a fear to stirrers up of strife ‘ ’ ‘ will ’ not in I punish you but in I do so .

e l aw 0 n ill Submit yours lf to , pri ce , for you w make the laws with greater wisdom if you do

e e the P a e e not d spis law yourself. y rev r nce more than ever to the Gods ; great are the gifts

a e e e e an d ea you h ve r c iv d from th m , for gr t

i a I a n a th ngs you pr y . In wh t concer s the st te act as a a e e act as king ; in wh t conc rns yours lf,

i See assan o c t. . 458 for a cr t c sm on t s Ch g, p. , p , i i i hi

statem en t.

' T s was e ore es as an ecame em eror 1 hi b f V p i b p . 140 F Y APOLLONIUS O T ANA . a a m an S O priv te (v . And on much in the

e a all a v e an d a e sam str in, good d ic Showing d ep

e of a affa A n d ar knowl dge hum n irs . if we e to suppose that thi s is merely a rhetorical exercise of Phil ostratu s an d not based on the substance

a a e a of wh t Apollonius s id , th n we must h ve a high er opini on of the rhetorician than the rest

r a of his writings wa r nt . There is an exceedingly interesting Socratic di a e e Thes esion a logu betw en p , the bbot of the

an d Gymnosophist community , Apollonius on the comparative merits of the Greek an d

Egyptian ways of representing the Gods . It runs somewhat as follows

“ W a ! a Thes esion h t Are we to think , s id p , that the Pheidi ases an d P raxitel eses went up to heaven an d took impressions of the for ms of

an d so e art of e the Gods , mad an th m , or was it something else that set them a- modelling

“ ” “ e a Yes , something lse , s id Apollonius , some ” thing pregnant with wisdom. What was that ! Surely you cannot say it was anything else but imitation “ — Imagination wrought them a workman wiser far than imitation ; for imitation only

a a . has a a m kes wh t it seen , whereas im gin tion

a has e e makes wh t it nev r s en , conceiving it with ” a is reference to the thing it re lly .

a a is on e Imagin tion , s ys Apollonius , of the

1 4 2 F APOLLONIUS O TYANA .

a a you set up h wk or owl or dog in your temples ,

e A a to represent H rmes or then or Apollo , you m a a a y dignify the nimals , but you m ke the Gods

e los dignity . To thi s Thespesion replies that the Egyptians dare not g ive an y precis e form to the Gods they give them merely symbols to which an

ani is a a occult me ng tt ched .

Y es a e the a e , nsw rs Apollonius , but d ng r is that the common p eople worship these symbols

ea as the an d get unb utiful ide of Gods . The best thing would be to have n o representations a all can t . For the mind of the worshipper form an d fashion for himself an image of the

e a an art obj ect of his worship bett r th n y .

u e Thes esion an d e a d Q ite so , retort d p , th n d ed

e e e was an Old a b mischi vously Th r Atheni n , y — the-b — a e a e y no fool c ll d Socr tes , who swor by

an d as e e e the dog goose though th y w r Gods .

e was . Yes , repli d Apollonius , he no fool He

e as swore by th m not being Gods , but in order that he might not swear by the Gods (iv .

a ea a a a a This is pl s nt p ss ge of wit, of Egypti n

a ee all set a e ag inst Gr k , but such rgum nts must be set down to the rhetorical exercises of

hil ostratus a a P r ther th n to Apollonius , who

” “ as a a as a taught one h ving uthority , from

a a tripod . Apollonius , priest of univers l religion , might have pointed out the good Side an d the H I S A N D FROM SAYINGS SERMONS . 1 4 3 b ad side of both Greek an d Egyptian religious art an d e a nl a the er wa , c rt i y t ught high y of s mb oll ess he n ot a y worship , but would ch mpion

a a a e on e popular cult g inst noth r. In the above Sp eech there is a di stinct prejudice agai nst Egypt an d a a ee e an d gloriﬁc tion of Gr c , this occurs in a

e a e a e e a e ee e v ry m rk d f shion in s v r l oth r sp ch s . Phil ostratu s w as a champion of Greece against all e we e e was com rs but Apollonius , beli v , wiser

a e than his biogr ph r. In spite of the artiﬁcial literary dress that is

e the e n e giv n to longer discours s of Apollo ius , th y

ai a e as m a se cont n m ny nobl thoughts , we y e from the foll owing quotations from the conver sation s of ou r philosopher with his friend

e e was e ea a D m trius , who nd vouring to dissu de

a a at R e him from br ving Domiti n om .

The l aw a e u s , s id Apollonius , oblig s to die for

e an d a e a a w e lib rty, n tur ord ins th t should di e

a e e e for our p r nts , our fri nds , or our childr n .

Al l are e e men bound by th s duties . But a higher duty is laid upon the sage ; he must die for his principles an d the truth he holds dearer

the l aw than life . It is not that lays this choice

him a the upon , it is not n ture ; it is strength an d

a e cour g of his own soul . Though ﬁre or sword

ea e e e h thr t n him , it will not ov rcom is resolution or force from him the slightest falsehood but he ’ will guard the secrets of others lives and all that 1 44 F APOLLONIUS O TYANA . has been entrusted to his honour as religiously as e t a w the s cre s of initi tion . And I kno more

a a of all a th n other men , for I know th t th t I w know , I kno some things for the good , some the e e for wis , som for myself, some for the Gods ,

a a but n ught for tyr nts .

a a a m an e Ag in , I think th t wise do s nothing alone or by himself ; no thought of his so secret

a has e A n d but th t he himself as witn ss to it .

“ whether the famous saying know thyself b e from Apollo or from some sage who l earnt to

w e an d a as a all kno hims lf procl imed it good for , I think the wise m an who knows himself an d has his ri a a e own spi t in const nt comr d ship , to

at ha e e at ﬁght his right nd , will neith r cring

a a a a e a wh t the vulg r fe r, nor d r to do wh t most th l m en do without e s ightest shame (vii . ’ In the above we have the true philosopher s

e a an d a a e e cont mpt for de th , lso the c lm knowl dg of a m e an d a the initi te , of the co fort r dviser of others to whom the secrets of their lives have

e e a e can e e eal b en confess d , th t no tortur s v r uns

e e a e the kn e e his lips . H r , too , we h v full owl dg

a t of wh t consciousness is , of the impossibili y of hiding the small est trace of evil in the inner world ; an d also the dazzling brilliancy of a higher ethic which makes the habitual conduct of — the crowd appear surprising the that which — ” they do not with shame .

1 4 6 OF APOLLONIUS TYANA .

t a them he does not inform us , unless it be h t they were the collection made by Hadrian at

A n tiu m VI ii ( . That the reader m ay b e able to judge Of the style of Apollonius we append one or two sp eci

Of e e e a e e t mens th s lett rs , or r th r not s , for hey

are to e e too short d serve the titl of epistles . Here is on e to the magistrates of Sparta

the r ! Apollonius to Ep ho s , greeting

s l e for a e ak s It is po sib men not to m k mist e , but it requires noble men to acknowledge they ” have made them .

Al l of which A poll on I u s gets into just half as

a e a a an e m ny words in Greek. Her , g in , is int r change of notes b etween the two greatest philo

e the ff e e im soph rs of time , both of whom su r d

an d e a e ea prisonment w re in constant d ng r of d th .

Muson ius Apollonius to , the philosopher , greeting !

a to to ou a e ee an d I w nt go y , to sh r sp ch

f e . roo with you , to be of some servic to you If you still believe that Hercul es once rescued

e eu a e a a . Th s s from H d s , write wh t you would h ve ” Farewell I

“ Mu son iu s to h he Apollonius , the p ilosop r , greeting ! “ Good merit shall b e stored for you for your good though ts ; what is in store for me is 4 FROM H I S LETTERS . 1 7

n one who waits his trial an d proves his in ocence . ” a F rewell .

A Muson iu s ee ! pollonius to , gr ting Socrates refused to b e got ou t of prison by

the e his friends an d went before judg s . He was ”

a . put to death . F rewell

Mu son iu s to Apollonius , the philosopher , greeting !

“ Socrates was put to death because he made

e e a . no pr paration for his d fence . I Sh ll do so ” Farewell !

H e e Mu son iu s was e ow v r, , the Stoic , s nt to

e a e e e p n l s rvitud by N ro .

e e a the e e H r is note to Cynic D m trius , ’ a e e e e nother of our philosoph r s most d vot d fri nds .

the e e Apollonius , philosoph r, to Dem trius , * ee i I the Dog , gr t ng

e ee the e e I giv th to Titus , mp ror , to teach

wa Of an d him the y kingship , do you in turn give m e to speak him tru e an d b e to him all things

ar I but anger . F ewell

In addition to the notes quoted I n the text of

Phil ostratus e e a e i e - ﬁve , th r is coll ct on of nin ty

e e o e e the Of l tt rs , m stly bri f not s , text which is printed in most edition s i Nearly all the critics

I e . n c . . , Cy i

assan o . cit. . 395 s es a r n t Ch g ( p , pp qq. ) giv F e ch tran s a m l tion of the . 1 48 APOLLONIUS OF TYANA . are a are e e of opinion th t they not g nuin , but Jowett an d others think that some of them m ay

e e very well be g nuin .

e e a e e or two of H r is sp cim n these letters .

W a e a e e a is riting to Euphr t s , his gre t n my , th t to say the champl on of pure rationalis tic ethi c

a a the e a e hi he a g inst scienc of s cr d t ngs , s ys

1 The e a a e a e 7 . P rsi ns c ll thos who h v the

- di e a are e a . A a vin f culty (or god lik ) M gi M gus ,

on e a e the then , is who is minist r of Gods , or

n has a e the - e a o e who by n tur god lik f culty. You are no Magus but reject the Gods are an

a e th ist) .

a a e e a Ag in , in l tt r ddressed to Criton , we read

2 a a a a 3 . Pyth gor s s id th t the most divine

a ali A n d the ea art art was th t of he ng . if h ling

e e is most divin , it must occupy its lf with the soul as well as with the body ; for no creature c an be sound so long as the higher part in it is ” sickly . Writing to the priests of D elphi against the

a e -sacriﬁce he a pr ctic of blood , s ys L e a w s a he 27 . a a e e H r clitus s ge , but v n i never advised the p eople of Ephesus to wash out

mud with mud . I

’ “ n m t D i o s S s et. of as . o . Art. o s Ap ll iu , i h Cl Bi g

“ ' That is to sa a oso er of 600 ears a o . I y, phil ph y g

- - I That is to expiate blood guiltin ess with blood sacriﬁce .

1 5 F 0 APOLLONIUS O TYANA .

e a a a I S p culi rity , th t its ch nge brought about by nothing external to itself ; but whole becomes parts an d parts become whole in the oneness of

l b e e W a the a l . A nd if it ask d h t is this which

e an d e sometimes is s en sometim s not seen , now

I n the d ff e e — it be in the same , now i r nt might answered : It is the way of everything here in the world below that when it is ﬁlled out with matter

e a e its e it is Visible , owing to the r sist nc of d nsity ,

e n to its e but is invisibl , owi g subtl ty , when it is

a e a ll u n an d rid of m tt r, though m tter sti surro d it ﬂow through it in that immensity of space which

w or hems it in but kno s no birth death . But why has this false notion [of birth and death] remained so long without a refutation ! Some think that what has happ ened through

e a s a them , th y h ve themselve brought bout. They are ignorant that the individual is brought

throu h a as to birth g parents , not by p rents , just a thing produced through the earth is not

r m n producedf o it . The cha ge which comes to the indi vidual is nothing that is caused by his

e di a e a ha e visibl surroun ngs , but r th r c ng in the

on e thing which is in every individual . A nd what other name can w e give to it but ! ’ prim al being Tis it alone that acts an d suffers

e all all all a e b coming for through , etern l d ity, deprived an d wronged of its own self by names

is a s ' a an d forms . But this les serious thing th n E 1 1 FROM H I S L TTERS . 5

a a m an l b e w il e . he has th t shou d be a d , when passed from m an to God by change of state an d

a not by the destruction of his nature . The f ct is that S O far from mourning death you ought to

an d honour it and reverence it. The best ﬁttest way for you to honour death is now to leave ’ on e God set the who s gone to , and to work to play the ruler over those left in your charge as

ul a you were wont to do . It wo d be di sgrace for such a m an as you to owe your cure to time and ea e a e not to r son , for tim m k s even common

The pe ople cease from grief. greatest thing is a

e an d a he is strong rul , of the gre test rulers best

can e who ﬁrst rul himself. And how is it permissible to wish to change what has been ’ brought to pass by will of God ! If there s a

in thin s an d is an d law g , there one , it is God who has a e the e m an a ppoint d it , right ous will h ve no

a h to try to change good things , for such wish

e e and e the l aw he is s lﬁshn ss , count r to , but will

a all a a is think th t th t comes to p ss a good thing .

i On ! ea e e the e h l yourself, g v justic to wr tched an d e S O al ea consol them ; sh l you dry your t rs . You should not set your private woes above

a e a set your public c r s , but r ther your public

e e a e see as l cares b for your priv t woes . And we l what consolation you already have I The nation

a e m sorrows with you for your son . M k so e return to those who weep with you ; an d this 1 5 2 APOLLONIUS OF TYANA . you will more quickly do if you will cease from

a s a ll e t a te r th n if you sti p rsis . H ve you not

“ e ! son fri nds Why ! you have yet another . ’ Have you not even still the on e that s gone ! — Y ou have I will answer anyone who really

n at a thi ks . For th which is doth ce se not n ay is just for the very fact that it will be for

‘ ’ a e e e an d how y ; or ls the is not is , could that be when the is doth ' n ever cease to be ! Again it will b e said you fail in piety to God ’ an d are e a unjust . Tis tru . You f il in piety

a e n a to God , you f il in justic to your boy y more , ’ a I n e W ul t you f il pi ty to him as well . o d s know what death is ! Then make m e dead an d send

off a a me to comp ny with de th , and if you will ’ not change the dress you ve put on you will have st-raightway made me better than your ” self. I

T at is his ea of eat h id d h . I The text of the last sen tence is very obscure

1 54 F APOLLONIUS O TYANA .

n o H im a a ﬁre , calling by any n me that men

f r f i e o o . s employ things sense For God ov r all , the ﬁrst an d only after Him do come the other ’ f a Gods . For He doth stand in need o n ught e en

al from the Gods , much less from us sm l men

a the ear n h e n ught that th bri gs fort , nor any lif she n u rseth e an h a e air , or ev n y t ing the st inl ss

a a God cont ins . The only ﬁtting s criﬁce to is ’ " a an d n ot a m n s best reason , the word th t comes from out his mouth . We men should ask the best of beings through

a is - I ea the best thing in us , for wh t good m n

ea e n o a a by m ns of mind , for mind n eds m teri l

to a e a e . So to things m k its pr y r then , God , ’ On e n o a e the mighty , who s over all , s criﬁc ” should ever be lit up . ‘ N oack r tells us that scholarship i s convinced

of u . the gen ineness of this fragment This book ,

a e was e held as we h ve s en , wid ly circulated and ,

I n e an d a a its e the high st respect , it s id th t rul s were engraved on brazen pillars at Byz an tium gt

Th O a or Con cern l n a b. e 4 r cles g Divin tion ,

hil s r u a P o t at s . 4 1 ee books . (iii ) s ms to think th t the ll was a a an d fu title Divin tion of the St rs , says that it was based on what Apollonius had

a on the m ean n s of M o w c s ni es ot A pl y i g y g, hi h ig ﬁ b h n reason a d word . I 5 Ps c e . . . I y h , ii N oac . t k, ibid F 1 5 TH E WRITINGS O APOLLONIUS . 5 learned in India ; but the kin d of divination A pollonius wrote about was not the ordinary a e Phil ostratu s strology , but som thing which considers sup erior to ordinary human art in

had e e e e a a e . H e such m tt rs , how v r , n v r he rd of anyone possessing a copy of this rare work .

The e a a . e e 0. Lif of Pyth gor s Porphyry r f rs i f an d I am blichu s e a n to this work , quot s lo g

a e it ‘ pass g from . i d W l . e e e e The i l of Apollonius , to which r f r nc has a ea ee a e ea the e lr dy b n m d , in tr ting of sourc s

hil ostratu s was of P (i . This written in the

a e an d a e a a his Ionic di l ct , cont in d summ ry of doctrines .

e is al a e A Hymn to M mory so scrib d to him , an d Eudocia speaks of many other (real (Em a

H akka ) works. We have now indicated for the reader all the information which exists concerning our phil

her Was oso . a e a p Apollonius , then , rogu ,

s e a a a a a a a e trick t r, ch rlat n , f n tic , misguid d

a a i e e a enthusi st , or ph losoph r, a r former, con ’ e a e a e on e the ea scious work r , tru initi t , of rth s

ea e ! a e e hi e gr t on s This e ch must d cid for ms lf, a hi s e e hi ccording to knowl dg or s ignorance .

a e e and I for my p rt bl ss his m mory , would

l a ad e as he . gl y l rn from him , now is

hr. V N a r i . S c P o t P tha . ee o . 15 k, p y g. , p A m t l 0 2 - E s e od 17 7 cc . 54 264. T d . . , , SECTION XVIII .

B B A I LIOGR PH ICAL NOTES .

T E N NINETEENTH CENTURY LITERA UR O APOLLONIUS .

aco s F Ob servati ne n a i am o J b ( . o s I Phil ostr ti V t Ap l l on ii en a re i o o i ca for the correction of the te t. (J pu ly ph l l g l, x ’ ’ Le ran d A uss P J B Vi e d A oll on ius de T en e Pari s g d y ( . . . p y (

1807 2 o s . , v l k e er G . ecim en Vari arum Lection u m I n B k ( . J Sp Phil s l o t. itae Libru m rim m re hil ol o l ca V App . p u pu ly p g . erwi c E Th Li f an a ran a rom he . e e of o oni s o T t s te t B k ( f Ap ll u y , l d f Gree of Phil ostratus w t otes an d I strati ons Lon on k , i h N llu ( d ; Lan cetti t i M an o Le ere dei due Fil ostra i I ta an trs . i Op , l ( l ; 82 ” 1 8 in Co e i A n t. torici Greci Vo ari ati . ll . d gl S lg zz aco s Phil ostratus : Le en des o on i s von T an a in the J b b Ap ll u y , ” series Griec isc e Prosai er Germ an trs . t tt art 1829 h h k , (S u g ;

o s. iii . i . cvi cxi. each con tainin two oo s a er v l xlv , lxv , . , , g b k ; v y c ms arran em en t lu y g . a r on i von T an a u n d C rist s O er das B u (F . Apoll us y h u d Verhal tniss des Pythagoreism us z um Chri sten thum (Tabin gen 1832) re ri n te rom Tii bin er eits ri t t eo o i e p d f g Z ch ft ii Th l g . econ e i i Z e e Lei i in rei an n en S d d t on by E . ll r ( pz g D Abh dlu g zur Geschichte der alten Philosophie un d ihres Verb al tn isses z um

Chri sthen thu m . ’ V Kayser an d Westerman n s editi on s as above referred to in section . “ — ” ’ ewm an . o oni s T an aeus Mirac es in me e s N (J Ap ll u y l , S dl y - En c c o aedia Metro o itan a Lon on . 619 644. y l p p l ( d x pp. “ Noack Apolloniu s von Tyan a ein Christusbild des Heiden ” t me in his m a a in e Ps c e P o ul arwi ssen schaftl iche Z eitsc ri t hu , g z y h p h f ﬂir di e Ken tniss des m enschlich en S eelen un d Geistes-lebens (Leipzig - B d Heft ii . . 1 24. i . . , , pp

Miill er I . P Comm en tati o ua de Phil ostrati in com on en a ( . q p d - Mem oria o . T an . ﬁde aeritur I . I I I . On oldi et Lan davii Ap ll y qu , ( ; 1858

’ MI ill er War Apollonius von Tyana ein Weiser Oder ein

1 5 P r 8 A OLLONI U S o TY ANA .

’ religieuses Notice su r deux I nscripti ons de l I l e de Thera ’ relati ves aun e Société religi euse Note sur un e I nscription de l Il e ” d era i e ar M oss et re ati u n i e i i e e Th publ é p . R l ve a e Soc été r l g eus ;

arts . in La Re e arc o o e Paris n ew series 460 vu hé l giqu ( , , x .

s . 18 65 xii . 214 s . 18 66 iii . 245 s . qq ; , qq ; , x qq

o cart P . D es ssociation s re i i e ses c e l es Grecs Thiases F u ( A l g u h z , , Eran es Or éon s a ec l e Te te des I n scri ti on s re a i es a es , g , v x p l t v c Association s ( Paris ;

ii ders H . D ie dion schischen Kii nstl er er n L ( . O y ( B li ; M Z u romischen erein a r C ohn ( . m V srecht : Abhandlun g us de ’ Rechtsgeschichte (Berlin ; Also the n oti ce of it i n B ursian s r e i ht i P i o] . Ja esb r c i 238 304 . h l . H en z en G cta ratr m A rval ium ae su ersun t ( . A F u qu p ; ‘ ac cedun t Fragm en ta Fastorum in Luco A rval ium eﬁossa (Berlin

i G D e C r sten em ein e Korint s u n d die H einric ( . i h i g d h

' religiosen genossen schaften de r Gri echen Z u r Geschichte der A n

an e a in isc er Gemein en arts . in Z eitschr fur wissen sch. f g p ul h d . - T eo . en a etc . . 465 526 artic ar . 479 s . h l (J , pp , p ul ly pp qq - 1 877 . 8 9 130. , pp ’

D u R im e m n ici a ans I m ire roma art. in r . e u E Du uy (V g p l d p m, a R e histori u é Pari s 355 s a so hi s Histoire L evu q ( pp . qq. l

a i a i 14 . des Rom n s ( P ris . 9 sqq

D e Rossi Rom a S otteran ea ome iii . 3 s . and , ( R ; 7 qq ,

a 50 s . especi lly pp . 7 qq - ar ar t Remische taats erwa t n iii. 131 1 42 in vol . M qu d S v l u g , , ’ ' of ar ar t an d Mo msen s Han c d r romischen A l ther vi . M qu d m dbu h e thii mer Lei i an e ce en t s mm ar wit a a e n otes ( pz g ; x ll u y h v lu bl , “ espec ially the section E rsatz der Gen tes durch die Sodal itates fiir " e fremd Culte . ’ B oissier L a Reli gion rom ain e d A uguste au x A n tonius ( Paris

n d ii 238 304 l st ed. 2 d e . . ( Hatch !The Organ izati on of the E arly Christian Churches The Bampton Lec tures f or 1880 (Lon don ; 2nd ed. see especially “ ” L r ii is o s an d e on s 26 - 2 German ect e . ac 3 ed. Di e u , B h p D , pp . ; Gesellschaftsverfassun g der chris tli chen Kirchen in A l thertum

20 see t is for a ition a iterat re. p . h dd l l u m ann K 0 i hrbb fii r r T ew . 111 0 6 7 011 n a ot. eo N ( J . J . p h l . - L i etc . 123 125 ei . ( pz g, pp . Schiirer A History of the Jewish P eople in the Tim e of Jesus

C rist E n . tr. E n r D iv. ii . vol . ii . . 255 an d 300. h , g ( di bu gh ; pp wen On the r an i ation of the E ar C rc an I n tro O O g z ly hu h , ’ ductory E ssay to the E n glish tran slation of Harn ack s Sources of the Apostolic Can on s (Lon don ‘ ie i i n der m er l ii a n n aus D e o o vo i . rste e n st E . R R A ( l g ; . x D llu g e ie er n rist ic en Re i ion s esc i te Mun s er i dem G b te d ichtch l h l g g h ch ( t .

W . I LI R P HI C L TE 1 B B OG A A NO S . 59

’ ” ’ See a so Whi ston an d Wa te s art. r a es ratres an d Mo e s l y A v l F , yl “ ” ” arts Co e i m an d U ni ersitas in mit Wa te an d . ll g u v , S h, y ’ nti iti es on on Marin din o G an d R man . L 3rd ed s f ree o . Di et. k A qu ( d ; ” 1890 an d a so of course the arts. Co l e iu m an d l , , l g ’ Sodal itas in Pauly s Real en cycl opadie der cl assichen A l terthums wi ssen sc a t t ou t e are n ow som ewhat out of ate. h f , h gh h y d

P RI NTE BY NE I LL A D O L N . D N C ., TD . , E DI BU RGH W ORK S B Y TH E S A ME A U TH OR .

THE PI TI P A S S SO HI : A Gnostic Gospel .

t E tracts from the oo s the S (Wi h x B k of aviour appen ded) . Or nall trans ated rom ree n to Co t c an d n ow igi y l f G k i p i , ’ f or the ﬁrst tim e E nglishe d from S chwartze s Latin Vers on of the onl n own MS o t c . an d c ec e i y k C p i , h k d by ’ A mél in eau s ren ch Vers on t an n F i . Wi h I troduction an d

B b o ra . 394 r . a e octa o. ot 78 . 6d. n et. i li g phy pp , l g v Cl h,

S OME P RE SS OP I N I N S O .

The Pistis Sophi a has long been recogni sed as on e of the ‘ m ost im ortan t n ost c oc m en ts we ossess an d Mr Mea p G i d u p , d d eserves the gratitude of stud en ts of Church History an d of the stor of C r st an T o t f or his a m ra e trans at on an d Hi y h i i h ugh , d i bl l i ” — on of thi s c r o s os e . Glas ow H erald editi u i u G p l g .

“ Mr Mead has don e a service to other than Theosophists by n of the Pisti s S O hia T is c r o s wor has n his tran slatio p . h u i u k ot e the atten t on wh c it eser es till lately rece iv d i i h d v . has reﬁ e a s ort I n tro ct on whi c n c es an e ce l en t H e p x d h du i , h i lud x l T u s th En s rea er is n ow in a os t on o ra . e to bibli g phy h , gli h d p i i judge for him self of the scien tiﬁc value of the onl y Gn ostic ” s ra e en t wh c has com e own to u s treatise of an y con id e bl l g h i h d .

“ ’ From a scholar s poin t of view the work i s of value as illustrati n g the phil osophico- m ystical ten d en cies of the secon d ”— Record. cen tury .

“ Mr Mead deserves than ks f or puttin g in an E n glish dress ” r h ear a es of Chr st an oso thi s curiou s docum en t f om t e ly g i i phil phy . — M anchester Gu ardian .

E T E OSOP I C PU I S I SO I E TY TH H H AL BL H NG C ,

E A RES LONDON A N D B N .

WORK S B Y TH E S A ME A U TH OR

: SI MON MAGUS An Essay.

uarto. rice The most complete work on the subject. Q P

THE WORLD MY STERY : Four Essays.

Con ten ts : The World -Soul The Vesture s of the Soul ; The eb of D est n Tr e Se f- i Octa o. r ce W i y ; u l rel ance. v P i

cl ot 3s. 6d. net. h,

THE THEOSOPHY OF THE GREEKS .

PLOTI N US .

l s. net.

ORPHEUS .

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c oth 4s. d net l , 6 . .

THE THEOSOPHY OF THE VED S A .

T UPAN I ADS 2 Vol um HE SH es.

a f Octa o a er 6d c ot l s d. . P . . 6 eac n t e . H l v p , l h, h

Con tain s a Trans ation of the I s a Kena Ka a Prashna l h , , th , , Mun aka an d Man ﬁk a U ani ads wit a Genera d , d y p sh , h l m e r men an Prea ts d otes G. R. S Mea and bl , A gu , N by . d

C. Cha O adh a a Ro C ou hari J. tt p y y ( y h d ).

VOL U ME I I .

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