Apollonius of Tyana, the Philosopher-Reformer of the First Century A.D Part 1

Apollonius of Tyana, the Philosopher-Reformer of the First Century A.D.

by George Robert Stowe Mead.

SECTION I.

INTRODUCTORY.

To the student of the origins of Christianity there is naturally no period of Western history of greater interest and importance than the first century of our era; and yet how little comparatively is known about it of a really definite and reliable nature. If it be a subject of lasting regret that no non-Christian writer of the first century had sufficient intuition of the future to record even a line of information concerning the birth and growth of what was to be the religion of the Western world, equally disappointing is it to find so little definite information of the general social and religious conditions of the time.

The rulers and the wars of the Empire seem to have formed the chief interest of the historiographers of the succeeding century, and even in this department of political history, though the public acts of the Emperors may be fairly well known, for we can check them by records and inscriptions, when we come to their private acts and motives we find ourselves no longer on the ground of history, but for the most part in the atmosphere of prejudice, scandal, and speculation. The political acts of Emperors and their officers, however, can at best throw but a dim side-light on the general social conditions of the time, while they shed no light at all on the religious conditions, except so far as these in any particular contacted the domain of politics. As well might we seek to reconstruct a picture of the religious life of the time from Imperial acts and rescripts, as endeavour to glean any idea of the intimate religion of this country from a perusal of statute books or reports of Parliamentary debates.

The Roman histories so-called, to which we have so far been accustomed, cannot help us in the reconstruction of a picture of the environment into which, on the one hand, Paul led the new faith in Asia Minor, Greece, and Rome; and in which, on the other, it already found itself in the districts bordering on the south-east of the Mediterranean. It is only by piecing together laboriously isolated sc.r.a.ps of information and fragments of inscriptions, that we become aware of the existence of the life of a world of religious a.s.sociations and private cults which existed at this period. Not that even so we have any very direct information of what went on in these a.s.sociations, guilds, and brotherhoods; but we have sufficient evidence to make us keenly regret the absence of further knowledge.

Difficult as this field is to till, it is exceedingly fertile in interest, and it is to be regretted that comparatively so little work has as yet been done in it; and that, as is so frequently the case, the work which has been done is, for the most part, not accessible to the English reader. What work has been done on this special subject may be seen from the bibliographical note appended to this essay, in which is given a list of books and articles treating of the religious a.s.sociations among the Greeks and Romans. But if we seek to obtain a general view of the condition of religious affairs in the first century we find ourselves without a reliable guide; for of works dealing with this particular subject there are few, and from them we learn little that does not immediately concern, or is thought to concern, Christianity; whereas, it is just the state of the non-Christian religious world about which, in the present case, we desire to be informed.

If, for instance, the reader turn to works of general history, such as Merivales History of the Romans under the Empire (London; last ed.

1865), he will find, it is true, in chap. iv., a description of the state of religion up to the death of Nero, but he will be little wiser for perusing it. If he turn to Hermann Schillers Geschichte der rmischen Kaiserreichs unter der Regierung des Nero (Berlin; 1872), he will find much reason for discarding the vulgar opinions about the monstrous crimes imputed to Nero, as indeed he might do by reading in English G. H. Lewes article Was Nero a Monster? (Cornhill Magazine; July, 1863)--and he will also find (bk. IV. chap. iii.) a general view of the religion and philosophy of the time which is far more intelligent than that of Merivales; but all is still very vague and unsatisfactory, and we feel ourselves still outside the intimate life of the philosophers and religionists of the first century.

If, again, he turn to the latest writers of Church history who have treated this particular question, he will find that they are occupied entirely with the contact of the Christian Church with the Roman Empire, and only incidentally give us any information of the nature of which we are in search. On this special ground C. J. Neumann, in his careful study Der rmische Staat und die allgemeine Kirche bis auf Diocletian (Leipzig; 1890), is interesting; while Prof. W. M. Ramsay, in The Church in the Roman Empire before A.D. 170 (London; 1893), is extraordinary, for he endeavours to interpret Roman history by the New Testament doc.u.ments, the dates of the majority of which are so hotly disputed.

But, you may say, what has all this to do with Apollonius of Tyana? The answer is simple: Apollonius lived in the first century; his work lay precisely among these religious a.s.sociations, colleges, and guilds. A knowledge of them and their nature would give us the natural environment of a great part of his life; and information as to their condition in the first century would perhaps help us the better to understand some of the reasons for the task which he attempted.

If, however, it were only the life and endeavours of Apollonius which would be illuminated by this knowledge, we could understand why so little effort has been spent in this direction; for the character of the Tyanean, as we shall see, has since the fourth century been regarded with little favour even by the few, while the many have been taught to look upon our philosopher not only as a charlatan, but even as an anti-Christ. But when it is just a knowledge of these religious a.s.sociations and orders which would throw a flood of light on the earliest evolution of Christianity, not only with regard to the Pauline communities, but also with regard to those schools which were subsequently condemned as heretical, it is astonis.h.i.+ng that we have had no more satisfactory work done on the subject.

It may be said, however, that this information is not forthcoming simply because it is unprocurable. To a large extent this is true; nevertheless, a great deal more could be done than has as yet been attempted, and the results of research in special directions and in the byways of history could be combined, so that the non-specialist could obtain some general idea of the religious conditions of the times, and so be less inclined to join in the now stereotyped condemnation of all non-Jewish or non-Christian moral and religious effort in the Roman Empire of the first century.

But the reader may retort: Things social and religious in those days must have been in a very parlous state, for, as this essay shows, Apollonius himself spent the major part of his life in trying to reform the inst.i.tutions and cults of the Empire. To this we answer: No doubt there was much to reform, and when is there not? But it would not only be not generous, but distinctly mischievous for us to judge our fellows of those days solely by the lofty standard of an ideal morality, or even to scale them against the weight of our own supposed virtues and knowledge. Our point is not that there was nothing to reform, far from that, but that the wholesale accusations of depravity brought against the times will not bear impartial investigation. On the contrary, there was much good material ready to be worked up in many ways, and if there had not been, how could there among other things have been any Christianity?

The Roman Empire was at the zenith of its power, and had there not been many admirable administrators and men of worth in the governing caste, such a political consummation could never have been reached and maintained. Moreover, as ever previously in the ancient world, religious liberty was guaranteed, and where we find persecution, as in the reigns of Nero and Domitian, it must be set down to political and not to theological reasons. Setting aside the disputed question of the persecution of the Christians under Domitian, the Neronian persecution was directed against those whom the Imperial power regarded as Jewish political revolutionaries. So, too, when we find the philosophers imprisoned or banished from Rome during these two reigns, it was not because they were philosophers, but because the ideal of some of them was the restoration of the Republic, and this rendered them obnoxious to the charge not only of being political malcontents, but also of actively plotting against the Emperors _majestas_. Apollonius, however, was throughout a warm supporter of monarchical rule. When, then, we hear of the philosophers being banished from Rome or being cast into prison, we must remember that this was not a wholesale persecution of philosophy throughout the Empire; and when we say that some of them desired to restore the Republic, we should remember that the vast majority of them refrained from politics, and especially was this the case with the disciples of the religio-philosophical schools.

SECTION II.

THE RELIGIOUS a.s.sOCIATIONS AND COMMUNITIES OF THE FIRST CENTURY.

In the domain of religion it is quite true that the state cults and national inst.i.tutions throughout the Empire were almost without exception in a parlous state, and it is to be noticed that Apollonius devoted much time and labour to reviving and purifying them. Indeed, their strength had long left the general state-inst.i.tutions of religion, where all was now perfunctory; but so far from there being no religious life in the land, in proportion as the official cultus and ancestral inst.i.tutions afforded no real satisfaction to their religious needs, the more earnestly did the people devote themselves to private cults, and eagerly baptised themselves in all that flood of religious enthusiasm which flowed in with ever increasing volume from the East. Indubitably in all this fermentation there were many excesses, according to our present notions of religious decorum, and also grievous abuses; but at the same time in it many found due satisfaction for their religious emotions, and, if we except those cults which were distinctly vicious, we have to a large extent before us in popular circles the spectacle of what, in their last a.n.a.lysis, are similar phenomena to those enthusiasms which in our own day may be frequently witnessed among such sects as the Shakers or Ranters, and at the general revival meetings of the uninstructed.

It is not, however, to be thought that the private cults and the doings of the religious a.s.sociations were all of this nature or confined to this cla.s.s; far from it. There were religious brotherhoods, communities, and clubs--_thiasi_, _erani_, and _orgeones_--of all sorts and conditions. There were also mutual benefit societies, burial clubs, and dining companies, the prototypes of our present-day Masonic bodies, Oddfellows, and the rest. These religious a.s.sociations were not only private in the sense that they were not maintained by the State, but also for the most part they were private in the sense that what they did was kept secret, and this is perhaps the main reason why we have so defective a record of them.

Among them are to be numbered not only the lower forms of mystery-cultus of various kinds, but also the greater ones, such as the Phrygian, Bacchic, Isiac, and Mithriac Mysteries, which were spread everywhere throughout the Empire. The famous Eleusinia were, however, still under the gis of the State, but though so famous were, as a state-cultus, far more perfunctory.

It is, moreover, not to be thought that the great types of mystery-cultus above mentioned were uniform even among themselves. There were not only various degrees and grades within them, but also in all probability many forms of each line of tradition, good, bad, and indifferent. For instance, we know that it was considered _de rigueur_ for every respectable citizen of Athens to be initiated into the Eleusinia, and therefore the tests could not have been very stringent; whereas in the most recent work on the subject, De Apuleio Isiacorum Mysteriorum Teste (Leyden; 1900), Dr. K. H. E. De Jong shows that in one form of the Isiac Mysteries the candidate was invited to initiation by means of dream; that is to say, he had to be psychically impressionable before his acceptance.

Here, then, we have a vast intermediate ground for religious exercise between the most popular and undisciplined forms of private cults and the highest forms, which could only be approached through the discipline and training of the philosophic life. The higher side of these mystery-inst.i.tutions aroused the enthusiasm of all that was best in antiquity, and unstinted praise was given to one or another form of them by the greatest thinkers and writers of Greece and Rome; so that we cannot but think that here the instructed found that satisfaction for their religious needs which was necessary not only for those who could not rise into the keen air of pure reason, but also for those who had climbed so high upon the heights of reason that they could catch a glimpse of the other side. The official cults were notoriously unable to give them this satisfaction, and were only tolerated by the instructed as an aid for the people and a means of preserving the traditional life of the city or state.

By common consent the most virtuous livers of Greece were the members of the Pythagorean schools, both men and women. After the death of their founder the Pythagoreans seem to have gradually blended with the Orphic communities, and the Orphic life was the recognised term for a life of purity and self-denial. We also know that the Orphics, and therefore the Pythagoreans, were actively engaged in the reformation, or even the entire reforming, of the Baccho-Eleusinian rites; they seem to have brought back the pure side of the Bacchic cult with their reinst.i.tution or reimportation of the Iacchic mysteries, and it is very evident that such stern livers and deep thinkers could not have been contented with a low form of cult. Their influence also spread far and wide in general Bacchic circles, so that we find Euripides putting the following words into the mouth of a chorus of Bacchic initiates: Clad in white robes I speed me from the genesis of mortal men, and never more approach the vase of death, for I have done with eating food that ever housed a soul.[1] Such words could well be put into the mouth of a Brahman or Buddhist ascetic, eager to escape from the bonds of Sa?sara; and such men cannot therefore justly be cla.s.sed together indiscriminately with ribald revellers--the general mind-picture of a Bacchic company.

But, some one may say, Euripides and the Pythagoreans and Orphics are no evidence for the first century; whatever good there may have been in such schools and communities, it had ceased long before. On the contrary, the evidence is all against this objection. Philo, writing about 25 A.D., tells us that in his day numerous groups of men, who in all respects led this life of religion, who abandoned their property, retired from the world and devoted themselves entirely to the search for wisdom and the cultivation of virtue, were scattered far and wide throughout the world. In his treatise, On the Contemplative Life, he writes: This natural cla.s.s of men is to be found in many parts of the inhabited world, both the Grecian and non-Grecian world, sharing in the perfect good. In Egypt there are crowds of them in every province, or nome as they call it, and especially round Alexandria. This is a most important statement, for if there were so many devoted to the religious life at this time, it follows that the age was not one of unmixed depravity.

It is not, however, to be thought that these communities were all of an exactly similar nature, or of one and the same origin, least of all that they were all Therapeut or Essene. We have only to remember the various lines of descent of the doctrines held by the innumerable schools cla.s.sed together as Gnostic, as sketched in my recent work, Fragments of a Faith Forgotten, and to turn to the beautiful treatises of the Hermetic schools, to persuade us that in the first century the striving after the religious and philosophic life was wide-spread and various.

We are not, however, among those who believe that the origin of the Therapeut communities of Philo and of the Essenes of Philo and Josephus is to be traced to Orphic and Pythagorean influence. The question of precise origin is as yet beyond the power of historical research, and we are not of those who would exaggerate one element of the ma.s.s into a universal source. But when we remember the existence of all these so widely scattered communities in the first century, when we study the imperfect but important record of the very numerous schools and brotherhoods of a like nature which came into intimate contact with Christianity in its origins, we cannot but feel that there was the leaven of a strong religious life working in many parts of the Empire.

Our great difficulty is that these communities, brotherhoods, and a.s.sociations kept themselves apart, and with rare exceptions left no records of their intimate practices and beliefs, or if they left any it has been destroyed or lost. For the most part then we have to rely upon general indications of a very superficial character. But this imperfect record is no justification for us to deny or ignore their existence and the intensity of their endeavours; and a history which purports to paint a picture of the times is utterly insufficient so long as it omits this most vital subject from its canvas.

Among such surroundings as these Apollonius moved; but how little does his biographer seem to have been aware of the fact! Philostratus has a rhetoricians appreciation of a philosophical court life, but no feeling for the life of religion. It is only indirectly that the Life of Apollonius, as it is now depicted, can throw any light on these most interesting communities, but even an occasional side-light is precious where all is in such obscurity. Were it but possible to enter into the living memory of Apollonius, and see with his eyes the things he saw when he lived nineteen hundred years ago, what an enormously interesting page of the worlds history could be recovered! He not only traversed all the countries where the new faith was taking root, but he lived for years in most of them, and was intimately acquainted with numbers of mystic communities in Egypt, Arabia, and Syria. Surely he must have visited some of the earliest Christian communities as well, must even have conversed with some of the disciples of the Lord! And yet no word is breathed of this, not one single sc.r.a.p of information on these points do we glean from what is recorded of him. Surely he must have met with Paul, if not elsewhere, then at Rome, in 66, when he had to leave because of the edict of banishment against the philosophers, the very year according to some when Paul was beheaded!

SECTION III.

INDIA AND GREECE.

There is, however, another reason why Apollonius is of importance to us.

He was an enthusiastic admirer of the wisdom of India. Here again a subject of wide interest opens up. What influences, if any, had Brahmanism and Buddhism on Western thought in these early years? It is strongly a.s.serted by some that they had great influence; it is as strongly denied by others that they had any influence at all. It is, therefore, apparent that there is no really indisputable evidence on the subject.

Just as some would ascribe the const.i.tution of the Essene and Therapeut communities to Pythagorean influence, so others would ascribe their origin to Buddhist propaganda; and not only would they trace this influence in the Essene tenets and practices, but they would even refer the general teaching of the Christ to a Buddhist source in a Jewish monotheistic setting. Not only so, but some would have it that two centuries before the direct general contact of Greece with India, brought about by the conquests of Alexander, India through Pythagoras strongly and lastingly influenced all subsequent Greek thought.

The question can certainly not be settled by hasty affirmation or denial; it requires not only a wide knowledge of general history and a minute study of scattered and imperfect indications of thought and practice, but also a fine appreciation of the correct value of indirect evidence, for of direct testimony there is none of a really decisive nature. To such high qualifications we can make no pretension, and our highest ambition is simply to give a few very general indications of the nature of the subject.

It is plainly a.s.serted by the ancient Greeks that Pythagoras went to India, but as the statement is made by Neo-Pythagorean and Neo-Platonic writers subsequent to the time of Apollonius, it is objected that the travels of the Tyanean suggested not only this item in the biography of the great Samian but several others, or even that Apollonius himself in his Life of Pythagoras was father of the rumour. The close resemblance, however, between many of the features of Pythagorean discipline and doctrine and Indo-Aryan thought and practice, make us hesitate entirely to reject the possibility of Pythagoras having visited ancient Aryavarta.

And even if we cannot go so far as to entertain the possibility of direct personal contact, there has to be taken into consideration the fact that Pherecydes, the master of Pythagoras, may have been acquainted with some of the main ideas of Vaidic lore. Pherecydes taught at Ephesus, but was himself most probably a Persian, and it is quite credible that a learned Asiatic, teaching a mystic philosophy and basing his doctrine upon the idea of rebirth, may have had some indirect, if not direct, knowledge of Indo-Aryan thought.

Persia must have been even at this time in close contact with India, for about the date of the death of Pythagoras, in the reign of Dareius, son of Hystaspes, at the end of the sixth and beginning of the fifth century before our era, we hear of the expedition of the Persian general Scylax down the Indus, and learn from Herodotus that in this reign India (that is the Punjab) formed the twentieth satrapy of the Persian monarchy.

Moreover, Indian troops were among the hosts of Xerxes; they invaded Thessaly and fought at Plata.

From the time of Alexander onwards there was direct and constant contact between Aryavarta and the kingdoms of the successors of the world-conqueror, and many Greeks wrote about this land of mystery; but in all that has come down to us we look in vain for anything but the vaguest indications of what the philosophers of India systematically thought.

That the Brahmans would at this time have permitted their sacred books to be read by the Yavanas (Ionians, the general name for Greeks in Indian records) is contrary to all we know of their history. The Yavanas were Mlechchhas, outside the pale of the Aryas, and all they could glean of the jealously guarded Brahma-vidya or theosophy must have depended solely upon outside observation. But the dominant religious activity at this time in India was Buddhist, and it is to this protest against the rigid distinctions of caste and race made by Brahmanical pride, and to the startling novelty of an enthusiastic religious propaganda among all cla.s.ses and races in India, and outside India to all nations, that we must look for the most direct contact of thought between India and Greece.

For instance, in the middle of the third century B.C., we know from Asokas thirteenth edict, that this Buddhist Emperor of India, the Constantine of the East, sent missionaries to Antiochus II. of Syria, Ptolemy II. of Egypt, Antigonus Gonatas of Macedonia, Magas of Cyrene, and Alexander II. of Epirus. When, in a land of such imperfect records, the evidence on the side of India is so clear and indubitable, all the more extraordinary is it that we have no direct testimony on our side of so great a missionary activity. Although, then, merely because of the absence of all direct information from Greek sources, it is very unsafe to generalize, nevertheless from our general knowledge of the times it is not illegitimate to conclude that no great public stir could have been made by these pioneers of the Dharma in the West. In every probability these Buddhist Bhik?hus produced no effect on the rulers or on the people. But was their mission entirely abortive; and did Buddhist missionary enterprise westwards cease with them?

The answer to this question, as it seems to us, is hidden in the obscurity of the religious communities. We cannot, however, go so far as to agree with those who would cut the gordian knot by a.s.serting dogmatically that the ascetic communities in Syria and Egypt were founded by these Buddhist propagandists. Already even in Greece itself were not only Pythagorean but even prior to them Orphic communities, for even on this ground we believe that Pythagoras rather developed what he found already existing, than that he established something entirely new.

And if they were found in Greece, much more then is it reasonable to suppose that such communities already existed in Syria, Arabia, and Egypt, whose populations were given far more to religious exercises than the sceptical and laughter-loving Greeks.

It is, however, credible that in such communities, if anywhere, Buddhist propaganda would find an appreciative and attentive audience; but even so it is remarkable that they have left no distinctly direct trace of their influence. Nevertheless, both by the sea way and by the great caravan route there was an ever open line of communication between India and the Empire of the successors of Alexander; and it is even permissible to speculate, that if we could recover a catalogue of the great Alexandrian library, for instance, we should perchance find that in it Indian MSS. were to be found among the other rolls and parchments of the scriptures of the nations.

Indeed, there are phrases in the oldest treatises of the Trismegistic Hermetic literature which can be so closely paralleled with phrases in the Upani?hads and in the Bhagavad Gita, that one is almost tempted to believe that the writers had some acquaintance with the general contents of these Brahmanical scriptures. The Trismegistic literature had its genesis in Egypt, and its earliest deposit must be dated at least in the first century A.D., if it cannot even be pushed back earlier. Even more striking is the similarity between the lofty mystic metaphysic of the Gnostic doctor Basilides, who lived at the end of the first and beginning of the second century A.D., and Vedantic ideas. Moreover, both the Hermetic and the Basilidean schools and their immediate predecessors were devoted to a stern self-discipline and deep philosophical study which would make them welcome eagerly any philosopher or mystic student who might come from the far East.

But even so, we are not of those who by their own self-imposed limitations of possibility are condemned to find some direct physical contact to account for a similarity of ideas or even of phrasing.

Granting, for instance, that there is much resemblance between the teachings of the Dharma of the Buddha and of the Gospel of the Christ, and that the same spirit of love and gentleness pervades them both, still there is no necessity to look for the reason of this resemblance to purely physical transmission. And so for other schools and other teachers; like conditions will produce similar phenomena; like effort and like aspiration will produce similar ideas, similar experience, and similar response. And this we believe to be the case in no general way, but that it is all very definitely ordered from within by the servants of the real guardians of things religious in this world.