IN THE SHRINES OF THE TEMPLES AND THE RETREATS OF RELIGION.
Seeing that the nature of Apollonius' business with the priests of the
temples and the devotees of the mystic life was necessarily of a most
intimate and secret nature, for in those days it was the invariable
custom to draw a sharp line of demarcation between the inner and outer,
the initiated and the profane, it is not to be expected that we can
learn anything but mere externalities from the Damis-Philostratus
narrative; nevertheless, even these outer indications are of interest.
The temple of Æsculapius at Ægæ, where Apollonius spent the most
impressionable years of his life, was one of the innumerable hospitals
of Greece, where the healing art was practised on lines totally
different to our present methods. We are at once introduced to an
atmosphere laden with psychic influences, to a centre whither for
centuries patients had flocked to "consult the God." In order to do so,
it was necessary for them to go through certain preliminary
purifications and follow certain rules given by the priests; they then
passed the night in the shrine and in their sleep instructions were
given them for their healing. This method, no doubt, was only resorted
to when the skill of the priest was exhausted; in any case, the priests
must have been deeply versed in the interpretation of these dreams and
in their rationale. It is also evident that as Apollonius loved to pass
his time in the temple, he must have found there satisfaction for his
spiritual needs, and instruction in the inner science; though doubtless
his own innate powers soon carried him beyond his instructors and marked
him out as the "favourite of the God." The many cases on record in our
own day of patients in trance or some other psychic condition
prescribing for themselves, will help the student to understand the
innumerable possibilities of healing which were in Greece summed up in
the personification Æsculapius.
Later on the chief of the Indian sages has a disquisition on Æsculapius
and the healing art put into his mouth (iii. 44), where the whole of
medicine is said to be dependent upon psychic diagnosis and prescience
([Greek: manteia]).
Finally it may be noticed that it was the invariable custom of patients
on their recovery to record the fact on an _ex-voto_ tablet in the
temple, precisely as is done to-day in Roman Catholic countries.[96]
On his way to India Apollonius saw a good deal of the Magi at Babylon.
He used to visit them at mid-day and mid-night, but of what transpired
Damis knew nothing, for Apollonius would not permit him to accompany
him, and in answer to his direct questions would only answer: "They are
wise, but not in all things" (i. 26).
The description of a certain hall, however, to which Apollonius had
access, seems to be a garbled version of the interior of the temple. The
roof was dome-shaped, and the ceiling was covered with "sapphire"; in
this blue heaven were models of the heavenly bodies ("those whom they
regard as Gods") fashioned in gold, as though moving in the ether.
Moreover from the roof were suspended four golden "Iygges" which the
Magi call the "Tongues of the Gods." These were winged-wheels or spheres
connected with the idea of Adrasteia (or Fate). Their prototypes are
described imperfectly in the Vision of Ezekiel, and the so-called
Hecatine _strophali_ or _spherulæ_ used in magical practices may have
been degenerate descendants of these "living wheels" or spheres of the
vital elements. The subject is one of intense interest, but hopelessly
incapable of treatment in our present age of scepticism and profound
ignorance of the past. The "Gods" who taught our infant humanity were,
according to occult tradition, from a humanity higher than that at
present evolving on our earth. They gave the impulse, and, when the
earth-children were old enough to stand on their own feet, they
withdrew. But the memory of their deeds and a corrupt and degenerate
form of the mysteries they established has ever lingered in the memory
of myth and legend. Seers have caught obscure glimpses of what they
taught and how they taught it, and the tradition of the Mysteries
preserved some memory of it in its symbols and instruments or engines.
The Iygges of the Magi are said to be a relic of this memory.
With regard to the Indian sages it is impossible to make out any
consistent story from the fantastic jumble of the Damis-Philostratus
romance. Damis seems to have confused together a mixture of memories and
scraps of gossip without any attempt to distinguish one community or
sect from another, and so produced a blurred daub which Philostratus
would have us regard as a picture of the "hill" and a description of
its "sages." Damis' confused memories,[97] however, have little to do
with the actual monastery and its ascetic inhabitants, who were the goal
of Apollonius' long journey. What Apollonius heard and saw there,
following his invariable custom in such circumstances, he told no one,
not even Damis, except what could be derived from the following
enigmatical sentence: "I saw men dwelling on the earth and yet not on
it, defended on all sides, yet without any defence, and yet possessed of
nothing but what all possess." These words occur in two passages (iii.
15 and vi. 11), and in both Philostratus adds that Apollonius wrote[98]
and spoke them enigmatically. The meaning of this saying is not
difficult to divine. They were on the earth, but not of the earth, for
their minds were set on things above. They were protected by their
innate spiritual power, of which we have so many instances in Indian
literature; and yet they possessed nothing but what all men possess if
they would but develop the spiritual part of their being. But this
explanation is not simple enough for Philostratus, and so he presses
into service all the memories of Damis, or rather travellers' tales,
about levitation, magical illusions and the rest.
The head of the community is called Iarchas, a totally un-Indian name.
The violence done to all foreign names by the Greeks is notorious, and
here we have to reckon with an army of ignorant copyists as well as with
Philostratus and Damis. I would suggest that the name may perhaps be a
corruption of Arhat.[99]
The main burden of Damis' narrative insists on the psychic and spiritual
knowledge of the sages. They know what takes place at a distance, they
can tell the past and future, and read the past births of men.
The messenger sent to meet Apollonius carried what Damis calls a golden
anchor (iii. 11, 17), and if this is an authentic fact, it would suggest
a forerunner of the Tibetan _dorje_, the present degenerate symbol of
the "rod of power," something like the thunder-bolt wielded by Zeus.
This would also point to a Buddhist community, though it must be
confessed that other indications point equally strongly to
Br[=a]hmanical customs, such as the caste-mark on the forehead of the
messenger (iii. 7, 11), the carrying of (bamboo) staves (da[n.][d.]a),
letting the hair grow long, and wearing of turbans (iii. 13). But indeed
the whole account is too confused to permit any hope of extracting
historical details.
Of the nature of Apollonius' visit we may, however, judge from the
following mysterious letter to his hosts (iii. 51):
"I came to you by land and ye have given me the sea; nay, rather, by
sharing with me your wisdom ye have given me power to travel through
heaven. These things will I bring back to the mind of the Greeks, and I
will hold converse with you as though ye were present, if it be that I
have not drunk of the cup of Tantalus in vain."
It is evident from these cryptic sentences that the "sea" and the "cup
of Tantalus" are identical with the "wisdom" which had been imparted to
Apollonius--the wisdom which he was to bring back once more to the
memory of the Greeks. He thus clearly states that he returned from India
with a distinct mission and with the means to accomplish it, for not
only had he drunk of the ocean of wisdom in that he has learnt the
Brahm[=a]-vidy[=a] from their lips, but he has also learnt how to
converse with them though his body be in Greece and their bodies in
India.
But such a plain meaning--plain at least to every student of occult
nature--was beyond the understanding of Damis or the comprehension of
Philostratus. And it is doubtless the mention of the "cup of
Tantalus"[100] in this letter which suggested the inexhaustible loving
cup episode in iii. 32, and its connection with the mythical fountains
of Bacchus. Damis presses it into service to "explain" the last phrase
in Apollonius' saying about the sages, namely, that they were "possessed
of nothing but what all possess"--which, however, appears elsewhere in a
changed form, as "possessing nothing, they have the possessions of all
men" (iii. 15).[101]
On returning to Greece, one of the first shrines Apollonius visited was
that of Aphrodite at Paphos in Cyprus (iii. 58). The greatest external
peculiarity of the Paphian worship of Venus was the representation of
the goddess by a mysterious stone symbol. It seems to have been of the
size of a human being, but shaped like a pine-cone, only of course with
a smooth surface. Paphos was apparently the oldest shrine dedicated to
Venus in Greece. Its mysteries were very ancient, but not indigenous;
they were brought over from the mainland, from what was subsequently
Cilicia, in times of remote antiquity.
The worship or consultation of the Goddess was by means of prayers and
the "pure flame of fire," and the temple was a great centre of
divination.[102]
Apollonius spent some time here and instructed the priests at length
with regard to their sacred rites.
In Asia Minor he was especially pleased with the temple of Æsculapius at
Pergamus; he healed many of the patients there, and gave instruction in
the proper methods to adopt in order to procure reliable results by
means of the prescriptive dreams.
At Troy, we are told, Apollonius spent a night alone at the tomb of
Achilles, in former days one of the spots of greatest popular sanctity
in Greece (iv. 11). Why he did so does not transpire, for the fantastic
conversation with the shade of the hero reported by Philostratus (iv.
16) seems to be devoid of any element of likelihood. As, however,
Apollonius made it his business to visit Thessaly shortly afterwards
expressly to urge the Thessalians to renew the old accustomed rites to
the hero (iv. 13), we may suppose that it formed part of his great
effort to restore and purify the old institutions of Hellas, so that,
the accustomed channels being freed, the life might flow more healthily
in the national body.
Rumour would also have it that Achilles had told Apollonius where he
would find the statue of the hero Palamedes on the coast of Æolia.
Apollonius accordingly restored the statue, and Philostratus tells us he
had seen it with his own eyes on the spot (iv. 13).
Now this would be a matter of very little interest, were it not that a
great deal is made of Palamedes elsewhere in Philostratus' narrative.
What it all means is difficult to say with a Damis and Philostratus as
interpreters between ourselves and the silent and enigmatical
Apollonius.
Palamedes was one of the heroes before Troy, who was fabled to have
invented letters, or to have completed the alphabet of Cadmus.[103]
Now from two obscure sayings (iv. 13, 33), we glean that our philosopher
looked upon Palamedes as the philosopher-hero of the Trojan period,
although Homer says hardly a word about him.
Was this, then, the reason why Apollonius was so anxious to restore his
statue? Not altogether so; there appears to have been a more direct
reason. Damis would have it that Apollonius had met Palamedes in India;
that he was at the monastery; that Iarchas had one day pointed out a
young ascetic who could "write without ever learning letters"; and that
this youth had been no other than Palamedes in one of his former
births. Doubtless the sceptic will say: "Of course! Pythagoras was a
reincarnation of the hero Euphorbus who fought at Troy, according to
popular superstition; therefore, naturally, the young Indian was the
reincarnation of the hero Palamedes! The one legend simply begat the
other." But on this principle, to be consistent, we should expect to
find that it was Apollonius himself and not an unknown Hindu ascetic,
who had been once Palamedes.
In any case Apollonius restored the rites to Achilles, and erected a
chapel in which he set up the neglected statue of Palamedes.[104] The
heroes of the Trojan period, then, it would seem, had still some
connection with Greece, according to the science of the invisible world
into which Apollonius was initiated. And if the Protestant sceptic can
make nothing of it, at least the Roman Catholic reader may be induced to
suspend his judgment by changing "hero" into "saint."
Can it be possible that the attention which Apollonius bestowed upon the
graves and funeral monuments of the mighty dead of Greece may have been
inspired by the circle of ideas which led to the erection of the
innumerable d[=a]gobas and st[=u]pas in Buddhist lands, originally over
the relics of the Buddha, and the subsequent preservation of relics of
arhats and great teachers?
At Lesbos Apollonius visited the ancient temple of the Orphic mysteries,
which in early years had been a great centre of prophecy and divination.
Here also he was privileged to enter the inner shrine or adytum (iv.
14).
The Tyanean arrived in Athens at the time of the Eleusinian Mysteries,
and in spite of the festival and rites not only the people but also the
candidates flocked to meet him to the neglect of their religious duties.
Apollonius rebuked them, and himself joined in the necessary preliminary
rites and presented himself for initiation.
It may, perhaps, surprise the reader to hear that Apollonius, who had
already been initiated into higher privileges than Eleusis could afford,
should present himself for initiation. But the reason is not far to
seek; the Eleusinia constituted one of the intermediate organisations
between the popular cults and the genuine inner circles of instruction.
They preserved one of the traditions of the inner way, even if their
officers for the time being had forgotten what their predecessors had
once known. To restore these ancient rites to their purity, or to
utilise them for their original object, it was necessary to enter within
the precincts of the institution; nothing could be effected from
outside. The thing itself was good, and Apollonius desired to support
the ancient institution by setting the public example of seeking
initiation therein; not that he had anything to gain personally.
But whether it was that the hierophant of that time was only ignorant,
or whether he was jealous of the great influence of Apollonius, he
refused to admit our philosopher, on the ground that he was a sorcerer
([Greek: goês]), and that no one could be initiated who was tainted by
intercourse with evil entities ([Greek: daimonia]). To this charge
Apollonius replied with veiled irony: "You have omitted the most serious
charge that might have been urged against me: to wit, that though I
really know more about the mystic rite than its hierophant, I have come
here pretending to desire initiation from men knowing more than myself."
This charge would have been true; he had made a pretence.
Dismayed at these words, frightened at the indignation of the people
aroused by the insult offered to their distinguished guest, and overawed
by the presence of a knowledge which he could no longer deny, the
hierophant begged our philosopher to accept the initiation. But
Apollonius refused. "I will be initiated later on," he replied; "_he_
will initiate me." This is said to have referred to the succeeding
hierophant, who presided when Apollonius was initiated four years later
(iv. 18; v. 19).
While at Athens Apollonius spoke strongly against the effeminacy of the
Bacchanalia and the barbarities of the gladiatorial combats (iv. 21,
22).
The temples, mentioned by Philostratus, which Apollonius visited in
Greece, have all the peculiarity of being very ancient; for instance,
Dodona, Delphi, the ancient shrine of Apollo at Abæ in Phocis, the
"caves" of Amphiaraus[105] and Trophonius, and the temple of the Muses
on Helicon.
When he entered the adyta of these temples for the purpose of
"restoring" the rites, he was accompanied only by the priests, and
certain of his immediate disciples ([Greek: gnôrimoi]). This suggests an
extension to the meaning of the word "restoring" or "reforming," and
when we read elsewhere of the many spots consecrated by Apollonius, we
cannot but think that part of his work was the reconsecration, and hence
psychic purification, of many of these ancient centres. His main
external work, however, was the giving of instruction, and, as
Philostratus rhetorically phrases it, "bowls of his words were set up
everywhere for the thirsty to drink from" (iv. 24).
But not only did our philosopher restore the ancient rites of religion,
he also paid much attention to the ancient polities and institutions.
Thus we find him urging with success the Spartans to return to their
ancient mode of life, their athletic exercises, frugal living, and the
discipline of the old Dorian tradition (iv. 27, 31-34); he, moreover,
specially praised the institution of the Olympic Games, the high
standard of which was still maintained (iv. 29), while he recalled the
ancient Amphictionic Council to its duty (iv. 23), and corrected the
abuses of the Panionian assembly (iv. 5).
In the spring of 66 A.D. he left Greece for Crete, where he seems to
have bestowed most of his time on the sanctuaries of Mount Ida and the
temple of Æsculapius at Lebene ("for as all Asia visits Pergamus so does
all Crete visit Lebene"); but curiously enough he refused to visit the
famous Labyrinth at Gnossus, the ruins of which have just been uncovered
for a sceptical generation, most probably (if it is lawful to speculate)
because it had once been a centre of human sacrifice, and thus pertained
to one of the ancient cults of the left hand.
In Rome Apollonius continued his work of reforming the temples, and this
with the full sanction of the Pontifex Maximus Telesinus, one of the
consuls for the year 66 A.D., who was also a philosopher and a deep
student of religion (iv. 40). But his stay in the imperial city was
speedily cut short, for in October Nero crowned his persecution of the
philosophers by publishing a decree of banishment against them from
Rome, and both Telesinus (vii. 11) and Apollonius had to leave Italy.
We next find him in Spain, making his headquarters in the temple of
Hercules at Cadiz.
On his return to Greece by way of Africa and Sicily (where he spent some
time and visited Ætna), he passed the winter (? of 67 A.D.) at Eleusis,
living in the temple, and in the spring of the following year sailed for
Alexandria, spending some time on the way at Rhodes. The city of
philosophy and eclecticism _par excellence_ received him with open arms
as an old friend. But to reform the public cults of Egypt was a far more
difficult task than any he had previously attempted. His presence in the
temple (? the temple of Serapis) commanded universal respect, everything
about him and every word he uttered seemed to breathe an atmosphere of
wisdom and of "something divine." The high priest of the temple looked
on in proud disdain. "Who is wise enough," he mockingly asked, "to
reform the religion of the Egyptians?"--only to be met with the
confident retort of Apollonius: "Any sage who comes from the Indians."
Here as elsewhere Apollonius set his face against blood-sacrifice, and
tried to substitute instead, as he had attempted elsewhere, the offering
of frankincense modelled in the form of the victim (v. 25). Many abuses
he tried to reform in the manners of the Alexandrians, but upon none was
he more severe than on their wild excitement over horse-racing, which
frequently led to bloodshed (v. 26).
Apollonius seems to have spent most of the remaining twenty years of his
life in Egypt, but of what he did in the secret shrines of that land of
mystery we can learn nothing from Philostratus, except that on the
protracted journey to Ethiopia up the Nile no city or temple or
community was unvisited, and everywhere there was an interchange of
advice and instruction in sacred things (v. 43).