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Tiresias: The Ancient Mediterranean Religions Source Database



9313
Philostratus The Athenian, Life Of Apollonius, 8.31


περὶ ψυχῆς δέ, ὡς ἀθάνατος εἴη, ἐφιλοσόφει ἔτι, διδάσκων μέν, ὅτι ἀληθὴς ὁ ὑπὲρ αὐτῆς λόγος, πολυπραγμονεῖν δὲ μὴ ξυγχωρῶν τὰ ὧδε μεγάλα: ἀφίκετο μὲν γὰρ ἐς τὰ Τύανα μειράκιον θρασὺ περὶ τὰς ἔριδας καὶ μὴ ξυντιθέμενον ἀληθεῖ λόγῳ, τοῦ δὲ ̓Απολλωνίου ἐξ ἀνθρώπων μὲν ἤδη ὄντος, θαυμαζομένου δ' ἐπὶ τῇ μεταβολῇ καὶ μηδ' ἀντιλέξαι θαρροῦντος μηδενός, ὡς οὐκ ἀθάνατος εἴη, λόγοι μὲν οἱ πλείους ὑπὲρ ψυχῆς ἐγίγνοντο, καὶ γὰρ νεότης τις ἦν αὐτόθι σοφίας ἐρῶντες, τὸ δὲ μειράκιον οὐδαμῶς τῇ τῆς ψυχῆς ἀθανασίᾳ ξυντιθέμενον “ἐγώ,” ἔφη “ὦ παρόντες, τουτονὶ μῆνα δέκατον ̓Απολλωνίῳ διατελῶ εὐχόμενος ἀναφῆναί μοι τὸν ὑπὲρ ψυχῆς λόγον, ὁ δ' οὕτω τέθνηκεν, ὡς μηδ' ἐφίστασθαι δεομένῳ, μηδ', ὡς ἀθάνατος εἴη, πείθειν.” τοιαῦτα μὲν τὸ μειράκιον τότε, πέμπτῃ δὲ ἀπ' ἐκείνης ἡμέρᾳ περὶ τῶν αὐτῶν σπουδάσαν κατέδαρθε μὲν οὗ διελέγετο, τῶν δὲ ξυσπουδαζόντων νέων οἱ μὲν πρὸς βιβλίοις ἦσαν, οἱ δ' ἐσπούδαζον γεωμετρικοὺς ἐπιχαράττοντες τύπους τῇ γῇ, τὸ δ', ὥσπερ ἐμμανές, ἀναπηδῆσαν ὠμόυπνον ἱδρῶτί τε πολλῷ ἐρρεῖτο καὶ ἐβόα “πείθομαί σοι.” ἐρομένων δ' αὐτὸ τῶν παρόντων, ὅ τι πέπονθεν, “οὐχ ὁρᾶτε” ἔφη “ὑμεῖς ̓Απολλώνιον τὸν σοφόν, ὡς παρατυγχάνει τε ἡμῖν ἐπακροώμενος τοῦ λόγου καὶ περὶ ψυχῆς ῥαψῳδεῖ θαυμάσια;” “ποῦ δ' οὗτος;” ἔφασαν “ὡς ἡμῖν γε οὐδαμοῦ φαίνεται καίτοι βουλομένοις ἂν τοῦτο μᾶλλον ἢ τὰ πάντων ἀνθρώπων ἀγαθὰ ἔχειν.” καὶ τὸ μειράκιον “ἔοικεν ἐμοὶ μόνῳ διαλεξόμενος ἥκειν ὑπὲρ ὧν μὴ ἐπίστευον: ἀκούτἐ οὖν, οἷα τῷ λόγῳ ἐπιθειάζει: ἀθάνατος ψυχὴ κοὐ χρῆμα σόν, ἀλλὰ προνοίας, ἡ μετὰ σῶμα μαρανθέν, ἅτ' ἐκ δεσμῶν θοὸς ἵππος, ῥηιδίως προθοροῦσα κεράννυται ἠέρι κούφῳ δεινὴν καὶ πολύτλητον ἀποστέρξασα λατρείην: σοι δὲ τί τῶνδ' ὄφελος, ὅ ποτ' οὐκέτ' ἐὼν τότε δόξεις; ἢ τί μετὰ ζῳοῖσιν ἐὼν περὶ τῶνδε ματεύεις; καὶ σαφὴς οὗτος ̓Απολλωνίου τρίπους ἕστηκεν ὑπὲρ τῶν τῆς ψυχῆς ἀπορρήτων, ἵν' εὔθυμοί τε καὶ τὴν αὑτῶν φύσιν εἰδότες, οἷ τάττουσι Μοῖραι, πορευοίμεθα. τάφῳ μὲν οὖν ἢ ψευδοταφίῳ τοῦ ἀνδρὸς οὐδαμοῦ προστυχὼν οἶδα καίτοι τῆς γῆς, ὁπόση ἐστίν, ἐπελθὼν πλείστην, λόγοις δὲ πανταχοῦ δαιμονίοις, καὶ ἱερὰ Τύανάδε βασιλείοις ἐκπεποιημένα τέλεσιν: οὐδὲ γὰρ βασιλεῖς ἀπηξίουν αὐτὸν ὧν αὐτοὶ ἠξιοῦντο.”And even after his death, he continued to preach that the soul is immortal; but although he taught this account of it to be correct, he discouraged men from meddling in such high subjects. For there came to Tyana a youth who did not shrink from acrimonious discussions, and would not accept truth in argument. Now Apollonius had already passed away from among men, but people still wondered at his passing, and no one ventured to dispute that he was immortal. This being so, the discussions were mainly about the soul, for a band of youth were there passionately addicted to wisdom. The young man in question, however, would on no account allow the tenet of immortality of the soul, and said: I myself, gentlemen, have done nothing now for over nine months but pray to Apollonius that he would reveal to me the truth about the soul; but he is so utterly dead that he will not appear to me in response to my entreaties, nor give me any reason to consider him immortal. Such were the young man's words on that occasion, but on the fifth day following, after discussing the same subject, he fell asleep where he was talking with them, and of the young men who were studying with him, some were reading books, and others were industriously drawing geometrical figures on the ground, when on a sudden, like one possessed, he leapt up still in a half sleep, streaming with perspiration, and cried out: I believe thee. And, when those who were present asked him what was the matter; Do you not see, said he, Apollonius the sage, how that he is present with us and is listening to our discussion, and is reciting wondrous verses about the soul? But where is he? the others asked, For we cannot see him anywhere, although we would rather do so than possess all the blessings of mankind. And the youth replied: It would seem that he is come to converse with myself alone concerning the tenets which I would not believe. Listen therefore to the inspired argument which he is delivering:The soul is immortal, and “tis no possession of thine own, but of Providence,And after the body is wasted away, like a swift horse freed from its traces,It lightly leaps forward and mingles itself with the light air,Loathing the spell of harsh and painful servitude which it has endured.But for thee, what use is there in this? Some day, when thou art no more, thou shalt believe it.So why, as long as thou art among living beings, dost thou explore these mysteries?Here we have a clear utterance of Apollonius, established like an oracular tripod, to convince us of the mysteries of the soul, to the end that cheerfully, and with due knowledge of our own true nature, we may pursue our way to the goal appointed by the Fates. With any tomb, however, or cenotaph of the sage I never met, that I know of, although I have traversed most of the earth, and have listened everywhere to stories of his divine quality. And his shrine in Tyana is singled out and honored with royal officers: for neither have the Emperors denied to him the honors of which they themselves were held worthy.


Intertexts (texts cited often on the same page as the searched text):

3 results
1. New Testament, Luke, 24.13-24.35 (1st cent. CE - 1st cent. CE)

24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
2. Philostratus The Athenian, Life of Apollonius, 8.30 (2nd cent. CE

8.30. Now there are some who relate that he died in Ephesus, tended by two maid servants; for the freedmen of whom I spoke at the beginning of my story were already dead. One of these maids he emancipated, and was blamed by the other one for not conferring the same privilege upon her, but Apollonius told her that it was better for her to remain the other's slave, for that would be the beginning of her well-being. Accordingly after his death this one continued to be the slave of the other, who for some insignificant reason sold her to a merchant, from whom she was purchased. Her new master, although she was not good-looking, nevertheless fell in love with her; and being a fairly rich man, made her his legal wife and had legitimate children with her. Others again say that he died in Lindus, where he entered the sanctuary of Athena and disappeared within it. Others again say that he died in Crete in a much more remarkable manner than the people of Lindus relate. For they say that he continued to live in Crete, where he became a greater center of admiration than ever before, and that he came to the sanctuary of Dictynna late at night. Now this sanctuary is guarded by dogs, whose duty it is to watch over the wealth deposited in it, and the Cretans claim that they are as good as bears or any other animals equally fierce. None the less, when he came, instead of barking, they approached him and fawned upon him, as they would not have done even with people they knew familiarly. The guardians of the shrine arrested him in consequence, and threw him in bonds as a wizard and a robber, accusing him of having thrown to the dogs some charmed morsel. But about midnight he loosened his bonds, and after calling those who had bound him, in order that they might witness the spectacle, he ran to the doors of the sanctuary, which opened wide to receive him; and when he had passed within, they closed afresh, as they had been shut, and there was heard a chorus of maidens singing from within the doors, and their song was this. Hasten thou from earth, hasten thou to Heaven, hasten. In other words: Do thou go upwards from earth.
3. Origen, Against Celsus, 2.60 (3rd cent. CE - 3rd cent. CE)

2.60. In the next place, as if this were possible, viz., that the image of a man who was dead could appear to another as if he were still living, he adopts this opinion as an Epicurean, and says, That some one having so dreamed owing to a peculiar state of mind, or having, under the influence of a perverted imagination, formed such an appearance as he himself desired, reported that such had been seen; and this, he continues, has been the case with numberless individuals. But even if this statement of his seems to have a considerable degree of force, it is nevertheless only fitted to confirm a necessary doctrine, that the soul of the dead exists in a separate state (from the body); and he who adopts such an opinion does not believe without good reason in the immortality, or at least continued existence, of the soul, as even Plato says in his treatise on the Soul that shadowy phantoms of persons already dead have appeared to some around their sepulchres. Now the phantoms which exist about the soul of the dead are produced by some substance, and this substance is in the soul, which exists apart in a body said to be of splendid appearance. But Celsus, unwilling to admit any such view, will have it that some dreamed a waking dream, and, under the influence of a perverted imagination, formed to themselves such an image as they desired. Now it is not irrational to believe that a dream may take place while one is asleep; but to suppose a waking vision in the case of those who are not altogether out of their senses, and under the influence of delirium or hypochondria, is incredible. And Celsus, seeing this, called the woman half-mad,- a statement which is not made by the history recording the fact, but from which he took occasion to charge the occurrences with being untrue.


Subjects of this text:

subject book bibliographic info
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
alexander of macedon, alexander romance Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
anderson, g. Pinheiro et al., Philosophy and the Ancient Novel (2015) 154
antichrist Bowersock, Fiction as History: Nero to Julian (1997) 96
apollonius, of tyana Bowersock, Fiction as History: Nero to Julian (1997) 96, 97
apollonius of tyana Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
artemidorus, of daldis, compared to novelists Bowersock, Fiction as History: Nero to Julian (1997) 96, 97
aurelian, emperor Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
celsus, on jesus's appearance before mary magdalene" Bowersock, Fiction as History: Nero to Julian (1997) 96
dreams, prophecy and revelation Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
east, roman Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
freud, sigmund Bowersock, Fiction as History: Nero to Julian (1997) 97
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
gospel Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
halfmann, h. Pinheiro et al., Philosophy and the Ancient Novel (2015) 154
historia augusta Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
iconoclasm, byzantine Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
icons, christian Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
icons Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
jesus christ Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
landmarks\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
mary magdalene Bowersock, Fiction as History: Nero to Julian (1997) 96
medallion of apollonius of tyana Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
origen Bowersock, Fiction as History: Nero to Julian (1997) 96, 97
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90
philostratus, author Bowersock, Fiction as History: Nero to Julian (1997) 96, 97
philostratus Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
prophecy, hebrew bible Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
resurrection Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
robiano, p. Pinheiro et al., Philosophy and the Ancient Novel (2015) 154
saints, christian Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
soul, seat of virtue Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
tetrarchy Bowersock, Fiction as History: Nero to Julian (1997) 96
thanatos, gospel passion Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
thanatos, subsequent events Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
tyana, shrine of apollonius Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 226
xenophon Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 197
ὁδός\u2002' Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 90