Escolar Documentos
Profissional Documentos
Cultura Documentos
home : ancient Greece : index : article by Jona Lendering ©
Apollonius of Tyana
Philostratus ' Life of
The charismatic teacher and miracle worker Apollonius lived in the first Apollonius
Local traditions
century AD. He was born in Tyana and may have belonged to a branch of Apollonius' Letters
ancient philosophy called neoPythagoreanism. He received divine honors in Apollonius' books
Maximus of Aegae
the third century. Although the Athenian sophist (professional orator) Moeragenes
Damis of Nineveh
Philostratus wrote a lengthy Life of Apollonius, hardly anything about the Evaluation of the sources
sage is certain. However, there are several bits and pieces of information that Contemporaries
'Divine men'
may help us reconstruct something of the life of this man, who was and is Magic in what sense?
frequently compared to the Jewish sage and miracle worker Jesus of Literature
Nazareth.
Statue of a sophist from
the reign of Septimius This is the fourth part of an article in nine pieces.
Severus (Izmir)
Apollonius' books
Apollonius' biographer Philostratus claims to have read several works by
Apollonius. His list is not identical to the tenthcentury Byzantine catalogue
known as Suda (A 3420).
Life of Apollonius Suda
a a hymn in honor of Memory (LoA 1.14)
b a testament (1.3, 7.35), same title
written in the Ionian dialect
a book containing Pythagoras' doctrines (8.20),
c
'to be consulted in Antium'
d Life of Pythagoras
e four books On astrology (3.41) different title
f a book On sacrifices (3.41, 4.19), different title
written 'in Apollonius' native tongue'
Apollonius' testament and the hymn in honor of Memory are otherwise
unknown.
The book with the title Pythagoras' doctrines is also unknown, but there is
nothing implausible in Philostratus' statement that it was kept in the emperor
Hadrian's palace at Antium. Probably, it is identical to the Life of
Pythagoras mentioned in the Suda. This is a plausible identification, since a
Life of Pythagoras by a certain Apollonius was known to two later authors,
the above mentioned Porphyry of Tyre and Iamblichus of Chalkis (c.280
c.350). Since the Tyanean Apollonius was well known from the second
century onward (above), Porphyry and Iamblichus would certainly have
named the birthplace of their Apollonius if he were to be distinguished from
the famous neoPythagorean from Tyana. It is therefore highly improbable
that the Apollonius known to these authors is not identical to 'our' Apollonius.
Unfortunately, it is very difficult to establish which parts of the works of
Porphyry and Iamblichus can be attributed to the treatise/biography by
Apollonius of Tyana.
Philostratus is skeptical about the existence of Apollonius' books On
astrology. He informs us that it is mentioned by the unreliable Moeragenes,
and continues to state that he thinks that astrological knowledge transcends
human nature and that he does not know if anyone can really deduce the
future from the course of the stars (Life of Apollonius 3.41). There are more
convincing arguments to deny the existence of a book.
The treatise On sacrifices certainly existed. Philostratus claims to have seen
it 'in several cities and in the houses of several learned men' and claims that 'if
anyone should translate it, he would find it to be a grave and dignified
composition' (LoA 3.41). Philostratus' confession that On sacrifices was
written in Apollonius' native tongue (probably Aramaean, see note 5) is at
odds with his portrait of Apollonius as a champion of the Greek culture, and
this suggests that the book did really exist. In fact, we can be certain of its
existence, since it is quoted in a treatise On abstinence (2.34) by the above
mentioned philosopher Porphyry and also by the church father Eusebius
(Preparation for the Gospel 4.13):
In no other manner, I believe, can one exhibit a fitting respect for
the Divine being, beyond any other men make sure of being
singled out as an object of his favor and goodwill, than by
refusing to offer to God whom we termed First, who is One
and separate from all, as subordinate to Whom we must
recognize all the rest any victim at all; to Him we must not
kindle fire or make promise unto Him of any sensible object
whatsoever. For He needs nothing even from beings higher than
ourselves. Nor is there any plant or animal which earth sends up
or nourishes, to which some pollution is not incident. We should
make use in relation to Him solely of the higher speech, I mean
of that which issues not by the lips; and from the noblest faculty
we possess, and that faculty is intelligence, which needs no
organ. On these principles then we ought not on any account to
sacrifice to the mighty and supreme God.
This is the only quote that we can attribute to the sage of Tyana with a
substantial degree of certainty. Similar prescriptions can be found in Letter
26, to the priests in Olympia ('The gods are in no need of sacrifices'), and 27,
to the priests in Delphi ('The priests defile the altar with blood'). The notion of
a transcendental 'God who is One and separate from all' was not uncommon
in the first century and bears close resemblance to what is known from other
neoPythagorean and middlePlatonic philosophers, such as Numenius of
Apamea and Nicomachus of Gerasa. It is also comparable to the ideas found
in LoA 4.30 and one of the Letters of Apollonius (58), a letter of
consolation to the Roman governor of Asia Minor, Valerius Festus (in office
82/83), on the death of his son.
Part five
home : ancient Greece : index