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Apollonius of Tyana
The charismatic teacher and miracle worker Apollonius lived in the first Philostratus ' Life of
Apollonius
century AD. He was born in Tyana and may have belonged to a Local traditions
Apollonius' Letters
branch of ancient philosophy called neoPythagoreanism. He received Apollonius' books
divine honors in the third century. Although the Athenian sophist Maximus of Aegae
Moeragenes
(professional orator) Philostratus wrote a lengthy Life of Apollonius, Damis of Nineveh
hardly anything about the sage is certain. However, there are several Evaluation of the sources
Contemporaries
bits and pieces of information that may help us reconstruct something 'Divine men'
Magic in what sense?
of the life of this man, who was and is frequently compared to the Literature
Jewish sage and miracle worker Jesus of Nazareth.
Statue of a sophist from This is the eighth part of an article in nine pieces.
the reign of Septimius
Severus (Izmir)
'Divine men'
Apollonius was not the only charismatic miracle worker. Our sources
mention several 'divine men' people who were considered to have a
personal shortcut to the gods, and frequently tried to reform the
religious practices of their age, which sometimes brought them into
conflict with more conservative people. We already met Alexander of
Abonutichus, who was called 'the oracle monger' by Lucian (above).
This man introduced the hitherto unknown god Glykon and started a
new oracle, which was extremely successful; Lucian's satire proves
that this new god threatened at least some vested interests.
Apollonius of Tyana and Alexander of Abonutichus were the best
known, but not the only 'divine men'. What to think of Peregrinus
Proteus, who called himself a Cynical philosopher, burned himself alive
to show mankind that death was nothing to be feared, and was
posthumously ridiculed by Lucian in a rather tasteless satire? And there
is the first century BCE Epicurean doctor Asclepiades of Prusa, who
raised a deceased person, and 'convinced almost the whole of
mankind that he had been sent down from heaven' (Pliny the Elder,
Natural history, 26.13).
Another example is the story by Cassius Dio about the rain miracle: in
the year 172, the twelfth legion of the Roman emperor Marcus
Aurelius, himself a philosopher, was besieged by barbarians and was
under severe pressure from both thirst and heat, but an Egyptian
magician in the emperor's staff, one Harnuphus, managed to create a
violent rain shower. This suggests that the distinction between
magicians and philosophers became blurred in the second half of the
second century.
In short, at the end of the second century, most Greek and Romans
were convinced that between there was a special group of 'divine men'
between the eternal gods and the ordinary mortals, people who
combined philosophy and magic and were able to cure ill persons.
Pythagoras (Musei Pythagoreanism seems to have played an important role in the
Capitolini) popularization of this idea; one of the central tenets of this
philosophical school was that there were mortals, gods and 'beings like
Pythagoras'.
The concept of the 'divine man' played an important role in the rise of
Christianity. Like Jesus of Nazareth, the first Christians were Jews
who believed that a Messiah was a teacher and/or a military leader
who was to explain the Law of Moses correctly and was to restore
Israel to its rightful first place among the nations. When Paul of Tarsus
started to convert pagans, many of these converts believed that Jesus
had been some kind of 'divine man'; where a Jewish messiah was still a
mortal being, the 'Christ' of the (formerly pagan) Christians received
divine attributes. At the same time, he was stripped of his political
significance.
Since Jesus of Nazareth had become 'paganized', it became possible
to compare him to the pagan 'divine men', as if he had not been a
Jewish messiah. This opened a new way to attack Christianity,
because the crucified carpenter could be presented as a failed 'divine
man'. Sossianus Hierocles, a very important Roman official, used the
LoA to write such an attack. He compared the badly written gospels
and the miracles of the peasant Jesus to the beautiful Life of
Apollonius and the acts of the Tyanean sage. A Christian author
named Eusebius [note 13] felled compelled to write a response, in
which he points to certain inconsistencies in Philostratus' Life of
Apollonius: e.g., if Apollonius was a prophet and knew that he could
disappear from Domitian's court (LoA 8.8), why did he prepare a
speech to defend himself?
Ever since, Jesus and Apollonius have been compared. Although there
are certain similarities (a charismatic teacher performing miraculous
healing), the differences are larger. After all, the notion of a 'divine
man' is distinctly pagan and not Jewish.
Part nine
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