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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 branch of Local traditions
Apollonius' Letters
ancient philosophy called neoPythagoreanism. He received divine honors in Apollonius' books
the third century. Although the Athenian sophist (professional orator) Maximus of Aegae
Moeragenes
Philostratus wrote a lengthy Life of Apollonius, hardly anything about the Damis of Nineveh
sage is certain. However, there are several bits and pieces of information that Evaluation of the sources
Contemporaries
may help us reconstruct something of the life of this man, who was and is 'Divine men'
Magic in what sense?
frequently compared to the Jewish sage and miracle worker Jesus of Literature
Nazareth.
Statue of a sophist from This is the concluding part of an article in nine pieces.
the reign of Septimius
Severus (Izmir)
Magic in what sense?
We have seen above that Apollonius lived in the second half of the first
century, was a magician (extremely probable), adhered to the neo
Pythagorean philosophy, and published books On astrology and On
sacrifices (all very probable).
The final problem we must address is: what kind of magician was Apollonius?
Just like today, the word 'magician' could have various meanings: it might
indicate evil sorcerers, charlatans, wizards, diviners and exorcists.
The fact that the Greek word magos could also indicate the Persian religious
specialist known as Magians, and a Median tribe, makes things really
complex. It should be noted that the words magos, astrologos,
mathematikos and chaldaios, which originally indicated the religious
specialists of the Achaemenid empire, astrologers, astronomers, and the
priests of the Esagila temple in Babylon, had become synonyms in the first
century CE. The most famous example of this confusion is the story of the
magoi who came to see the baby Jesus after an astronomical observation
(Matthew 2.1) they were not wizards, Persian religious specialists or
Medes, but astrologers.
Philostratus is adamant in his condemnation of all types of magic; in the Life
of Apollonius (LoA), he remarks several times that his hero was not a
magician, even though some may think that certain acts were the result of
wizardry. On the other hand, we possess a far more positive appreciation of
magic practices in the Letters of Apollonius. We have already seen Letter
16:
I think that those who follow no matter whom, ought to be
called 'magicians', if only they are determined to be divine and
just men.
The plural 'magic practices' three sentences ago is important. There was not
one 'magic creed', there were many.
Is it possible to be a bit more precise about Apollonius' magic? The answer
may be 'yes' and the key may be LoA 3.41, a story about the Indian sages
that Philostratus has found in Damis:
Apollonius and Damis then took part in the interviews devoted
to abstract discussions; not so with the conversations devoted to
occult themes, in which they pondered the nature of astronomy
or divination, and considered the problem of foreknowledge,
and handled the problems of sacrifice and of the invocations in
which the gods take pleasure. In these Damis says that
Apollonius alone partook of the philosophic discussion together
with Iarchas [the chief Indian sages].
This is a bit odd, because there is no logical connection between 'the nature of
astronomy', 'sacrifice' and 'invocations'. However, the triad is repeated in the
next lines:
In these Damis says that Apollonius alone partook of the
philosophic discussion together with Iarchas, and that Apollonius
embodied the results in four books concerning the divination by
the stars, a work which Moeragenes has mentioned. And Damis
says that he composed a work on the way to offer sacrifice to
the several gods in a manner pleasing to them.
Not only then do I regard the work on the science of the stars
and the whole subject of such divination as transcending human
nature, but I do not even know if anyone has these gifts; but I
found the treatise On sacrifice in several cities, and in the
houses of several learned men; moreover, if anyone should
translate it [note 5], he would find it to be a grave and dignified
composition, and one that rings of the author's personality.
And Damis says that Iarchas gave seven rings to Apollonius
named after the seven stars [i.e., the planets], and that
Apollonius wore each of these in turn on the day of the week
which bore its name.
Even though Philostratus feels embarrassed with the existence of the book On
astrology and with the fact that On sacrifice was not written in Greek, he
cannot deny that he has found references to these books in both Damis and
Moeragenes, and that these books belonged together.
Scientific astronomy was not an Indian specialism. The leading astronomers of
Antiquity were those of the Esagila, the temple of Marduk in Babylon; the
Greeks usually called them Chaldaeans, but as we have seen above, this
name had become synonym with several other words. The Babylonian name
for the temple astronomer was tupšar Enûma Anu Enlil. We know quite a
lot about these officials: they made astronomical observations and were able
to predict the course of the planets, observed the entrails of the victims, 'read'
the future from the smoke of the sacrifices, noticed what troubles were
approaching, advised the authorities on the kind of sacrifices they had to bring
to ward of the dangers, and they cured people with incantations and
exorcisms.
This is remarkably similar to the above quoted words that Apollonius took an
interest in 'the nature of astronomy or divination, and considered the problem
of foreknowledge, and handled the problems of sacrifice and of the
invocations in which the gods take pleasure'. Nearly all the tasks of the
tupšar Enûma Anu Enlil are covered by these words and it is possible that it
was also covered in Apollonius' books On astrology and On sacrifice. In
LoA 1.31 we even encounter 'read' the future from the smoke of the
sacrifices. That Apollonius was capable of exorcism, we have already seen
above.
Of course it is far from proved that Apollonius knew in some way something
about the activities of the tupšar Enûma Anu Enlil. But on the other hand,
the Babylonian culture was not dead. If a contemporary of Apollonius,
Seneca, could imitate Socrates, there is nothing implausible in a Pythagorean
sage following in the footsteps of his role model and visiting the Esagila. He
would not have been the only foreigner who visited Babylon to study the
recently developed scientific astronomy; in the third century, a rabbi Samuel
did the same, graduated and became known under the ageold Babylonian
professional title 'astronomer and physician' (Talmud Babli, Baba Mesi'a
85b).
Perhaps it was not even necessary to travel all the way to Babylon to be
taught by a tupšar Enûma Anu Enlil. In Syria, there was an enclave of
Babylonian culture: Emesa, where, as we have seen above, the Sun was
venerated with the rituals of the Babylonian New Year's festival. And it
should be noted that Philostratus received 'Damis' from an empress who was
born in Emesa; it is possible that Damis contained an Emesian tradition about
an Apollonius whose concept of magic was essentially Babylonian.
Literature
The collection of Apollonius' letters was published by Robert J. Penella, The
Letters of Apollonius of Tyana: A Critical Text (1979 Leiden).
Philostratus' Life of Apollonius was together with the Letters and the
Treatise of Eusebius published in two volumes in the Loeb Classical Library
in 1912, with a translation by F.C. Conybeare; it has been quoted several
times in this article and is also available online. The new translation by C.P.
Jones is reviewed here.
The most important recent discussion of the problems related to the Life of
Apollonius, can be found in JaapJan Flinterman's Power, paideia &
pythagoreanism. Greek identity, conceptions of the relationship between
philosophers and monarchs and political ideas in Philostratus' Life of
Apollonius (1995 Amsterdam), pages 67ff. He questions the vision of Damis
that had been published by E.L. Bowie, 'Apollonius of Tyana: Tradition and
Reality' in Aufstieg und Niedergang der Römischen Welt 2.16.2 (1987)
165299; Bowie had maintained that Damis never existed, but Flinterman
convincingly shows otherwise.
M. Dzielka's Apollonius of Tyana in legend and history is especially useful
on the local traditions before Philostratus and the postPhilostratean
elaborations. Mark Geller's article 'The Last Wedge' (in Zeitschrift für
Assyriologie 87 [1997] 4395) is useful on the last centuries of the
Babylonian civilization.
On the theoretical problems of the study of the 'divine man', see JaapJan
Flinterman's article 'The ubiquitous "Divine Man"' in the journal Numen (43,
1996), pages 8298.
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