[311] Euseb. in Hier. 41.

[312] Perhaps his causing the writing of the indictment to vanish from the paper, when he was brought before Tigellinus, may be an exception, as being the alleged cause of his acquittal. In general, however, no consequence follows from his marvellous actions: _e. g._ when imprisoned by Domitian, in order to show Damis his power, he is described as drawing his leg out of the fetters, and then--as putting it back again, vii. 38. A great exertion of power with apparently a small object.

[313] Philostr. viii. 8, 9.

[314] Ibid. viii. 15.

[315] Philostr. viii. 27.

[316] Ibid. viii. 30.

[317] Ibid. i. 5. viii. 29.

[318] A coin of Hadrian's reign is extant with the inscription, which seems to run [Greek: Tyana iera, asulos autonomos]. Olear. ad Philostr.

viii. 31.

[319] See Bayle, Art. _Apollonius_; and Brucker.

[320] Bishop Lloyd considers them spurious, but Olearius and Brucker show that there is good reason from internal evidence to suppose them genuine. See Olear. Addend. ad praefat. Epistol.; and Brucker, vol. ii.

p. 147.

[321] Apollonius continued at Ephesus, Smyrna, etc., from A.D. 50 to about 59, and was at Rome from A.D. 63 to 66. St. Paul passed through Ionia into Greece A.D. 53, and was at Ephesus A.D. 54, and again from A.D. 56 to 58; he was at Rome in A.D. 65 and 66, when he was martyred.

[322] Lucian and Apuleius speak of him as if his name were familiar to them. Olear. praef. ad Vit.

[323] In Hierocl. 5.

[324] Inst. v. 3.

[325] See Bayle, Art. _Apollonius_; and Cudworth, Intell. Syst. iv. 14.

[326] Philostr. viii. 19, 20.

[327] See Eusebius, Vopiscus, Lampridius, etc., as quoted by Bayle.

[328] See Brucker on this point, vol. ii. p. 141, who refers to various authors. Eusebius takes a more sober view of the question, allowing the substance of the history, but disputing the extraordinary parts. See in Hierocl. 5 and 12.

[329] Most of them are imitations of the miracles attributed to Pythagoras.

[330] See Philostr. i. 4, 5, viii. 30, 31. He insinuates (Cf. viii. 29 with 31), that Apollonius was taken up alive. See Euseb. 8.

[331] Philostr. iv. 3, 16, 20, 25, 44, v. 42, vi. 43, vii. 38.

[332] Ibid. i. 12, iv. 24, 43, 11-13, 18, 30, vi. 3, 32.

[333] Ibid. iv. 10.

[334] Vit. iv. 45; Cf. Mark v. 29, etc.; Luke vii. 16; also John xi.

41-43; Acts iii. 4-6. In the sequel, the parents offer him money, which he gives as a portion to the damsel. See 2 Kings v. 15, 16 [4 Kings], and other passages in Scripture.

[335] Lib. 67.

[336] Hist. 67.

[337] Vit. viii. 26.

[338] Philostr. v. 12; in i. 2, he associates Democritus, a natural philosopher, with Pythagoras and Empedocies. See viii. 7, -- 8, and Brucker, vol. i. p. 1108, etc., and p. 1184.

[339] In his apology before Domitian, he expressly attributes his removal of the Ephesian pestilence to Hercules, and makes this ascription the test of a divine philosopher as distinguished from a magician, viii. 7, -- 9, _ubi vid._ Olear.

[340] Vid. viii, 7, -- 9. See also ii. 37, vi. 11, viii. 5.

[341] Philostr. i. 2, and Olear. _ad loc._ note 3, iv. 44, v. 12, vii.

39, viii. 7; Apollon. Epist. 8 and 52; Philostr. Prooem. vit.

Sophist.; Euseb. in Hier. 2; Mosheim, de Simone Mago, Sec. 13. Yet it must be confessed that the views both of the Pythagoreans and Eclectics were very inconsistent on this subject. Eusebius notices several instances of [Greek: goeteia] in Apollonius's miracles; in Hierocl. 10, 28, 29, and 31. See Brucker, vol. ii. p. 447. At Eleusis, and the Cave of Triphonius, Apollonius was, as we have seen, accounted a magician, and so also by Euphrates, Moeragenes, Apuleius, etc. See Olear. Praef.

ad vit. p. 33; and Brucker, vol. ii. p. 136, note _k_.

[342] See Mosheim, Dissertat. de turbata Ecclesia, etc., Sec. 27.

[343] See Quaest. ad Orthodox 24 as quoted by Olearius, in his Preface, p. 34.

[344] Eusebius calls it [Greek: theia tis kai arretos sophia] in Hierocl. 2. In iii. 41, Philostratus speaks of the [Greek: kleseis ais theoi chairousi], the _spells_ for evoking them, which Apollonius brought from India; Cf. iv. 16, and in iv. 20 of the [Greek: tekmerion]

used for casting out an Evil Spirit.

[345] [Greek: Ei te spinthera tes psyches euren en aute], etc.

[346] Douglas (Criterion, p. 387, note), observes that some heretics affirmed that our Lord rose from the dead [Greek: phantasiodos], only in appearance, _from an idea of the impossibility of a resurrection_.

[347] Apollon. Epist. 17.

[348] Vid. Rom. xv. 69; 1 Cor. ii. 4; 2 Cor. xii. 2, and Acts _passim_.

[349] See Epist. 1, 2, etc., 11, 44; the last-mentioned addressed to his brother begins, "What wonder, that, while the rest of mankind think me godlike, and some even a god, my own country alone hitherto ignores me, for whose sake especially I wished to distinguish myself, when not even to you, my brother, as I perceive, has it become clear how much I excel this race of men in my _doctrine_ and my _life_?"--Epist. ii. 44, vid.

also i. 2. He does not say "in supernatural power." Cf. John xii. 37: "But though He had done so many _miracles_ before them, yet they believed not in Him."

[350] Epist. 68. Claudius, in a message to the Tyanaeans, Epist. 53, praises him merely as a benefactor to youth.

[351] Philostr. vi. 11. See Euseb. in Hierocl. 26, 27.

[352] Hence the first of the charges brought against him by Domitian was the strangeness of his dress.--Philostr. viii. 5. By way of contrast, Cf. 1 Cor. ii. 3, 4; 2 Cor. x. 10.

[353] Philostr. iv. 1. See also i. 19, 21, iv. 17, 20, 39, vii. 31, etc., and i. 10, 12 etc.

[354] Brucker, vol. ii. p. 144.

[355] Brucker supposes that, as in the case of Alexander, gain was his object; but we seem to have no proof of this, nor is it necessary thus to account for his conduct. We discover, indeed, in his character, no marks of that high enthusiasm which would support him in his whimsical career without any definite worldly object; yet the veneration he inspired, and the notice taken of him by great men, might be quite a sufficient recompense to a conceited and narrow mind.

[356] Cf. also Acts xx. 22, 23; xxi. 4, 11-14.