The publicity of Apollonius and his miracles has become considerably greater, from the circumstance of the early enemies of the Christian religion having instituted a comparison between the miracles of Christ and of this celebrated philosopher, for the obvious purpose of undermining one of the most considerable evidences of the truth of divine revelation. It was probably with an indirect view of this sort that Philostratus was incited by the empress Julia to compose his life of this philosopher; and Hierocles, a writer of the time of Dioclesian, appears to have penned an express treatise in the way of a parallel between the two, attempting to shew a decisive superiority in the miracles of Apollonius.
Apuleius.
Apuleius of Madaura in Africa, who lived in the time of the Antonines, appears to have been more remarkable as an author, than for any thing that occurs in the history of his life. St. Augustine and Lactantius however have coupled him with Apollonius of Tyana, as one of those who for their pretended miracles were brought into competition with the author of the Christian religion. But this seems to have arisen from their misapprehension respecting his principal work, the Golden Ass, which is a romance detailing certain wonderful transformations, and which they appear to have thought was intended as an actual history of the life of the author.
The work however deserves to be cited in this place, as giving a curious representation of the ideas which were then prevalent on the subjects of magic and witchcraft. The author in the course of his narrative says: “When the day began to dawn, I chanced to awake, and became desirous to know and see some marvellous and strange things, remembering that I was now in the midst of Thessaly, where, by the common report of the world, sorceries and enchantments are most frequent. I viewed the situation of the place in which I was; nor was there any thing I saw, that I believed to be the same thing which it appeared. Insomuch that the very stones in the street I thought were men bewitched and turned into that figure, and the birds I heard chirping, the trees without the walls, and the running waters, were changed from human creatures into the appearances they wore. I persuaded myself that the statues and buildings could move, that the oxen and other brute beasts could speak and tell strange tidings, and that I should see and hear oracles from heaven, conveyed on the beams of the sun.”
Alexander the Paphlagonian.
At the same time with Apuleius lived Alexander the Paphlagonian, of whom so extraordinary an account is transmitted to us by Lucian. He was the native of an obscure town, called Abonotica, but was endowed with all that ingenuity and cunning which enables men most effectually to impose upon their fellow-creatures. He was tall of stature, of an impressive aspect, a fair complexion, eyes that sparkled with an awe-commanding fire as if informed by some divinity, and a voice to the last degree powerful and melodious. To these he added the graces of carriage and attire. Being born to none of the goods of fortune, he considered with himself how to turn these advantages to the greatest account; and the plan he fixed upon was that of instituting an oracle entirely under his own direction. He began at Chalcedon on the Thracian Bosphorus; but, continuing but a short time there, he used it principally as an opportunity for publishing that Aesculapius, with Apollo, his father, would in no long time fix his residence at Abonotica. This rumour reached the fellow-citizens of the prophet, who immediately began to lay the foundations of a temple for the reception of the God. In due time Alexander made his appearance; and he so well managed his scheme, that, by means of spies and emissaries whom he scattered in all directions, he not only collected applications to his prophetic skill from the different towns of Ionia, Cilicia and Galatia, but presently extended his fame to Italy and Rome. For twenty years scarcely any oracle of the known world could vie with that of Abonotica; and the emperor Aurelius himself is said to have relied for the success of a military expedition upon the predictions of Alexander the Paphlagonian.
Lucian gives, or pretends to give, an account of the manner in which Alexander gained so extraordinary a success. He says, that this young man in his preliminary travels, coming to Pella in Macedon, found that the environs of this city were distinguished from perhaps all other parts of the world, by a breed of serpents of extraordinary size and beauty. Our author adds that these serpents were so tame, that they inhabited the houses of the province, and slept in bed with the children. If you trod upon them, they did not turn again, or shew tokens of anger, and they sucked the breasts of the women to whom it might be of service to draw off their milk. Lucian says, it was probably one of these serpents, that was found in the bed of Olympias, and gave occasion to the tale that Alexander the Great was begotten by Jupiter under the form of a serpent. The prophet bought the largest and finest serpent he could find, and conveyed it secretly with him into Asia. When he came to Abonotica, he found the temple that was built surrounded with a moat; and he took an opportunity privately of sinking a goose-egg, which he had first emptied of its contents, inserting instead a young serpent just hatched, and closing it again with great care. He then told his fellow-citizens that the God was arrived, and hastening to the moat, scooped up the egg in an egg-cup in presence of the whole assembly. He next broke the shell, and shewed the young serpent that twisted about his fingers in presence of the admiring multitude. After this he suffered several days to elapse, and then, collecting crowds from every part of Paphlagonia, he exhibited himself, as he had previously announced he should do, with the fine serpent he had brought from Macedon twisted in coils about the prophet’s neck, and its head hid under his arm-pit, while a head artfully formed with linen, and bearing some resemblance to a human face, protruded itself, and passed for the head of the reptile. The spectators were beyond measure astonished to see a little embryo serpent, grown in a few days to so magnificent a size, and exhibiting the features of a human countenance.
Having thus far succeeded, Alexander did not stop here. He contrived a pipe which passed seemingly into the mouth of the animal, while the other end terminated in an adjoining room, where a man was placed unseen, and delivered the replies which appeared to come from the mouth of the serpent. This immediate communication with the God was reserved for a few favoured suitors, who bought at a high price the envied distinction.
The method with ordinary enquirers was for them to communicate their requests in writing, which they were enjoined to roll up and carefully seal; and these scrolls were returned to them in a few days, with the seals apparently unbroken, but with an answer written within, strikingly appropriate to the demand that was preferred. — It is further to be observed, that the mouth of the serpent was occasionally opened by means of a horsehair skilfully adjusted for the purpose, at the same time that by similar means the animal darted out its biforked tongue to the terror of the amazed bystanders.
105. Livius, Lib. I, c. 16.
106. Dionysius Halicarnassensis.
107. Livius, Lib. I, c. 19, 21.
108. Livius, Lib. I, c. 31.
109. Ibid.
110. Livius, Lib. I, c. 36.
111. Livius, Lib. I, c. 39.
112. Livius, Lib. III, c. 6, et seqq.
113. Epod. V.
114. Metamorphoses, Lib. VII.