Bible Myths and their Parallels in other Religions Part 70

Herodotus, the Grecian historian, relates a wonderful miracle which happened among the _Spartans_, many centuries before the time a.s.signed for the birth of Christ Jesus. The story is as follows:

A Spartan couple of great wealth and influence, had a daughter born to them who was a cripple from birth. Her nurse, perceiving that she was misshapen, and knowing her to be the daughter of opulent persons, and deformed, and seeing, moreover, that her parents considered her form a great misfortune, considering these several circ.u.mstances, devised the following plan. She carried her every day to the temple of the G.o.ddess _Helen_, and standing before her image, prayed to the G.o.ddess to free the child from its deformity. One day, as the nurse was going out of the temple, a woman appeared to her, and having appeared, asked what she was carrying in her arms; and she answered that she was carrying an infant; whereupon she bid her show it to her, but the nurse refused, for she had been forbidden by the parents to show the child to any one. The woman, however--who was none other than the G.o.ddess herself--urged her by all means to show it to her, and the nurse, seeing that the woman was so very anxious to see the child, at length showed it; upon which she, stroking the head of the child with her hands, said that she would surpa.s.s all the women in Sparta in beauty. From that day her appearance began to change, her deformed limbs became symmetrical, and when she reached the age for marriage she was the most beautiful woman in all Sparta.[261:2]

_Apollonius_ of Tyana, in Cappadocia, who was born in the latter part of the reign of Augustus, about four years before the time a.s.signed for the birth of Jesus, and who was therefore contemporary with him, was celebrated for the wonderful miracles he performed. Oracles in various places declared that he was endowed with a portion of Apollo's power to cure diseases, and foretell events; and those who were affected were commanded to apply to him. The priests of Iona made over the diseased to his care, and his cures were considered so remarkable, that divine honors were decreed to him.[261:3]

He at one time went to Ephesus, but as the inhabitants did not hearken to his preaching, he left there and went to Smyrna, where he was well received by the inhabitants. While there, amba.s.sadors came from Ephesus, begging him to return to that city, where a terrible plague was raging, _as he had prophesied_. He went immediately, and as soon as he arrived, he said to the Ephesians: "Be not dejected, I will this day put a stop to the disease." According to his words, the pestilence was stayed, and the people erected a statue to him, in token of their grat.i.tude.[262:1]

In the city of Athens, there was one of the dissipated young citizens, who laughed and cried by turns, and talked and sang to himself, without apparent cause. His friends supposed these habits were the effects of early intemperance, but Apollonius, who happened to meet the young man, told him he was possessed of a _demon_; and, as soon as he fixed his eyes upon him, the demon broke out into all those horrid, violent expressions used by people on the rack, and then swore he would depart out of the youth, and never enter another.[262:2] The young man had not been aware that he was possessed by a devil, but from that moment, his wild, disturbed looks changed, he became very temperate, and a.s.sumed the garb of a Pythagorean philosopher.

Apollonius went to Rome, and arrived there after the emperor Nero had pa.s.sed very severe laws against _magicians_. He was met on the way by a person who advised him to turn back and not enter the city, saying that all who wore the philosopher's garb were in danger of being arrested as magicians. He heeded not these words of warning, but proceeded on his way, and entered the city. It was not long before he became an object of suspicion, was closely watched, and finally arrested, but when his accusers appeared before the tribunal and unrolled the parchment on which the charges against him had been written, they found that all the characters had disappeared. Apollonius made such an impression on the magistrates by the bold tone he a.s.sumed, that he was allowed to go where he pleased.[262:3]

Many miracles were performed by him while in Rome, among others may be mentioned his restoring a _dead maiden to life_.

She belonged to a family of rank, and was just about to be married, when she died suddenly. Apollonius met the funeral procession that was conveying her body to the tomb. He asked them to set down the bier, saying to her betrothed: "I will dry up the tears you are shedding for this maiden." They supposed he was going to p.r.o.nounce a funeral oration, but he merely _took her hand_, bent over her, and uttered a few words in a low tone. She opened her eyes, and began to speak, and was carried back alive and well to her father's house.[263:1]

Pa.s.sing through Tarsus, in his travels, a young man was pointed out to him who had been bitten thirty days before by a mad dog, and who was then running on all fours, barking and howling. Apollonius took his case in hand, and it was not long before the young man was restored to his right mind.[263:2]

Domitian, Emperor of Rome, caused Apollonius to be arrested, during one of his visits to that city, on charge of allowing himself to be wors.h.i.+ped (the people having given him _divine honors_), speaking against the reigning powers, and pretending that his words were inspired by the G.o.ds. He was taken, loaded with irons, and cast into prison. "I have bound you," said the emperor, "and you will not escape me."

Apollonius was one day visited in his prison by his steadfast disciple, Damus, who asked him when he thought he should recover his liberty, whereupon he answered: "This instant, if it depended upon myself," and drawing his legs out of the shackles, he added: "Keep up your spirits, you see the freedom I enjoy." He was brought to trial not long after, and so defended himself, that the emperor was induced to acquit him, but forbade him to leave Rome. Apollonius then addressed the emperor, and ended by saying: "You cannot kill me, because I am not mortal;" and as soon as he had said these words, _he vanished from the tribunal_.[263:3]

Damus (the disciple who had visited him in prison) had previously been sent away from Rome, with the promise of his master that he would soon rejoin him. Apollonius vanished from the presence of the emperor (at Rome) at noon. _On the evening of the same day, he suddenly appeared before Damus and some other friends who were at Puteoli, more than a hundred miles from Rome._ They started, being doubtful whether or not it was his spirit, but he stretched out his hand, saying: "Take it, and if I escape from you regard me as an apparition."[263:4]

When Apollonius had told his disciples that he had made his defense in Rome, only a few hours before, they marveled how he could have performed the journey so rapidly. He, in reply, said that they must ascribe it to a G.o.d.[264:1]

The Empress Julia, wife of Alexander Severus, was so much interested in the history of Apollonius, that she requested Flavius Philostratus, an Athenian author of reputation, to write an account of him. The early Christian Fathers, alluding to this life of Apollonius, do not deny the miracles it recounts, but attribute to them the aid of evil spirits.[264:2]

Justin Martyr was one of the believers in the miracles performed by Apollonius, and by others through him, for he says:

"How is it that the talismans of Apollonius have power in certain members of creation? for they prevent, _as we see_, the fury of the waves, and the violence of the winds, and the attacks of wild beasts, and whilst _our_ Lord's miracles _are preserved by tradition alone, those of Apollonius are most numerous, and actually manifested in present facts, so as to lead astray all beholders_."[264:3]

So much for Apollonius. We will now speak of another miracle performer, _Simon Magus_.

Simon the Samaritan, generally called Simon _Magus_, produced marked effects on the times succeeding him; being the progenitor of a large cla.s.s of sects, which long troubled the Christian churches.

In the time of Jesus and Simon Magus it was almost universally believed that men could foretell events, cure diseases, and obtain control over the forces of nature, by the aid of spirits, if they knew how to invoke them. It was Simon's proficiency in this occult science which gained him the surname of _Magus_, or _Magician_.

The writer of the eighth chapter of "_The Acts of the Apostles_" informs us that when Philip went into Samaria, "to preach Christ unto them," he found there "a certain man called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least to the greatest, saying: This man is the great power of G.o.d."[264:4]

Simon traveled about preaching, and made many proselytes. He professed to be "_The Wisdom of G.o.d_," "_The Word of G.o.d_," "_The Paraclete_, or _Comforter_," "_The Image of the Eternal Father, Manifested in the Flesh_," and his followers claimed that he was "_The First Born of the Supreme_."[265:1] All of these are t.i.tles, which, in after years, were applied to Christ Jesus. His followers had a gospel called "_The Four Corners of the World_," which reminds us of the reason given by Irenaeus, for there being _four_ Gospels among the Christians. He says:

"It is impossible that there could be more or less than _four_. For there are _four_ climates, and _four_ cardinal winds; but the _Gospel_ is the pillar and foundation of the Church, and its breath of life. The Church, therefore, was to have _four pillars_, blowing immortality from every quarter, and giving life to men."[265:2]

Simon also composed some works, of which but slight fragments remain, Christian authority having evidently destroyed them. That he made a lively impression on his contemporaries is indicated by the subsequent extension of his doctrines, under varied forms, by the wonderful stories which the Christian Fathers relate of him, and by the strong dislike they manifested toward him.

Eusebius, the ecclesiastical historian, says of him:

"The malicious power of _Satan_, enemy to all honesty, and foe to all human salvation, brought forth at that time this monster Simon, a father and worker of all such mischiefs, _as a great adversary unto the mighty and holy Apostles_.

"Coming into the city of Rome, he was so aided by that power which prevaileth in this world, that in short time he brought his purpose to such a pa.s.s, that his picture was there placed with others, and he honored as a G.o.d."[265:3]

Justin Martyr says of him:

"After the ascension of _our_ Savior into heaven, the DEVIL brought forth certain men which called themselves G.o.ds, who not only suffered no vexation of you (Romans), but attained unto honor amongst you, by name one _Simon_, a Samaritan, born in the village of Gitton, who (under Claudius Caesar) by the art of _devils_, through whom he dealt, wrought devilish enchantments, was esteemed and counted in your regal city of Rome for a _G.o.d_, and honored by you as a _G.o.d_, with a picture between two bridges upon the river Tibris, having this Roman inscription: '_Simoni deo Sancto_' (To Simon the Holy G.o.d). And in manner all the Samaritans, and certain also of other nations, do wors.h.i.+p him, acknowledging him for their chief G.o.d."[265:4]

According to accounts given by several other Christian Fathers, he could make his appearance wherever he pleased to be at any moment; could poise himself on the air; make inanimate things move without visible a.s.sistance; produce trees from the earth suddenly; cause a stick to reap without hands; change himself into the likeness of any other person, or even into the forms of animals; fling himself from high precipices unhurt, walk through the streets accompanied by spirits of the dead; and many other such like performances.[266:1]

Simon went to Rome, where he gave himself out to be an "Incarnate Spirit of G.o.d."[266:2] He became a favorite with the Emperor Claudius, and afterwards with Nero. His Christian opponents, as we have seen in the cases cited above, did not deny the miracles attributed to him, but said they were done through the agency of evil spirits, which was a common opinion among the Fathers. They claimed that every _magician_ had an attendant evil spirit, who came when summoned, obeyed his commands, and taught him ceremonies and forms of words, by which he was able to do supernatural things. In this way they were accustomed to account for all the miracles performed by Gentiles and heretics.[266:3]

_Menander_--who was called the "Wonder-Worker"--was another great performer of miracles. Eusebius, speaking of him, says that he was skilled in magical art, and performed _devilish_ operations; and that "as yet there be divers which can testify the same of him."[266:4]

Dr. Conyers Middleton, speaking on this subject, says:

"It was universally received and believed through all ages of the primitive church, that there was a number of magicians, necromancers, or conjurors, both among the _Gentiles_, and the _heretical Christians_, who had each their peculiar _demon_ or evil spirit, for their a.s.sociates, perpetually attending on their persons and obsequious to their commands, by whose help they could perform miracles, foretell future events, call up the souls of the dead, exhibit them to open view, and infuse into people whatever dreams or visions they saw fit, all which is constantly affirmed by the primitive writers and apologists, and commonly applied by them to prove the immortality of the soul."[266:5]

After quoting from Justin Martyr, who says that these _magicians_ could convince any one "that the souls of men exist still after death," he continues by saying:

"Lactantius, speaking of certain philosophers who held that the soul perished with the body, says: 'they durst not have declared such an opinion, in the presence of _any magician_, for if they had done it, he would have confuted them upon the spot, by sensible experiments; _by calling up souls from the dead, and rendering them visible to human eyes, and making them speak and foretell future events_."[267:1]

The Christian Father Theophilus, Bishop of Antioch, who was contemporary with Irenaeus (A. D. 177-202), went so far as to declare that it was evil spirits who inspired the old poets and prophets of Greece and Rome. He says:

"The truth of this is manifestly shown; because those who are possessed by devils, even at this day, are sometimes exorcised by us in the name of G.o.d; and the seducing spirits confess themselves to be the same demons who before inspired the Gentile poets."[267:2]

Even in the second century after Christianity, foreign conjurors were professing to exhibit miracles among the Greeks. Lucian gives an account of one of these "foreign barbarians"--as he calls them[267:3]--and says:

"I believed and was overcome in spite of my resistance, for what was I to do when I saw him carried through the air in daylight, and walking on the water,[267:4] and pa.s.sing leisurely and slowly through the fire?"[267:5]

He further tells us that this "foreign barbarian" was able to raise the dead to life.[267:6]

Athenagoras, a Christian Father who flourished during the latter part of the second century, says on this subject:

"We (Christians) do not deny that in several places, cities, and countries, there are some extraordinary works performed in the name of _idols_," _i. e._, heathen G.o.ds.[267:7]

Miracles were not uncommon things among the Jews before and during the time of Christ Jesus. Casting out devils was an every-day occurrence,[267:8] and miracles frequently happened to confirm the sayings of Rabbis. One cried out, when his opinion was disputed, "May this tree prove that I am right!" and forthwith the tree was torn up by the roots, and hurled a hundred ells off. But his opponents declared that a tree could prove nothing. "May this stream, then, witness for me!" cried Eliezar, and at once it flowed the opposite way.[268:1]

Josephus, the Jewish historian, tells us that _King Solomon_ was expert in casting out devils who had taken possession of the body of mortals.

This gift was also possessed by many Jews throughout different ages. He (Josephus) relates that he saw one of his own countrymen (Eleazar) casting out devils, in the presence of a vast mult.i.tude.[268:2]

Dr. Conyers Middleton says:

"It is remarkable that all the Christian Fathers, who lay so great a stress on the particular gift of _casting out devils_, allow the same power both to the Jews and the Gentiles, _as well before as after our Saviour's coming_."[268:3]

_Vespasian_, who was born about ten years after the time a.s.signed for the birth of Christ Jesus, performed wonderful miracles, for the good of mankind. Tacitus, the Roman historian, informs us that he cured a _blind man_ in Alexandria, by means of his spittle, and a _lame man_ by the mere touch of his foot.

The words of Tacitus are as follows:

"Vespasian pa.s.sed some months at Alexandria, having resolved to defer his voyage to Italy till the return of summer, when the winds, blowing in a regular direction, afford a safe and pleasant navigation. During his residence in that city, a number of incidents, out of the ordinary course of nature, seemed to mark him as the peculiar favorite of the G.o.ds. A man of mean condition, born at Alexandria, had lost his sight by a defluxion on his eyes. He presented himself before Vespasian, and, falling prostrate on the ground, implored the emperor to administer a cure for his blindness. He came, he said, by the admonition of Serapis, the G.o.d whom the superst.i.tion of the Egyptians holds in the highest veneration. The request was, that the emperor, with his spittle, would condescend to moisten the poor man's face and the b.a.l.l.s of his eyes.[268:4]

Another, who had lost the use of his hand, inspired by the same G.o.d, begged that he would tread on the part affected.

. . . In the presence of a prodigious mult.i.tude, all erect with expectation, he advanced with an air of serenity, and hazarded the experiment. The paralytic hand recovered its functions, and the blind man saw the light of the sun.[268:5]