APOLLONIUS AND THE RULERS OF THE EMPIRE.
But not only did Apollonius vivify and reconsecrate the old centres of
religion for some inscrutable reason, and do what he could to help on
the religious life of the time in its multiplex phases, but he took a
decided, though indirect, part in influencing the destinies of the
Empire through the persons of its supreme rulers.
This influence, however, was invariably of a moral and not of a
political nature. It was brought to bear by means of philosophical
converse and instruction, by word of mouth or letter. Just as Apollonius
on his travels conversed on philosophy, and discoursed on the life of a
wise man and the duties of a wise ruler, with kings,[108] rulers, and
magistrates, so he endeavoured to advise for their good those of the
emperors who would listen to him.
Vespasian, Titus, and Nerva were all, prior to their elevation to the
purple, friends and admirers of Apollonius, while Nero and Domitian
regarded the philosopher with dismay.
During Apollonius' short stay in Rome, in 66 A.D., although he never let
the slightest word escape him that could be construed by the numerous
informers into a treasonable utterance, he was nevertheless brought
before Tigellinus, the infamous favourite of Nero, and subjected to a
severe cross-examination. Apparently up to this time Apollonius, working
for the future, had confined his attention entirely to the reformation
of religion and the restoration of the ancient institutions of the
nations, but the tyrannical conduct of Nero, which gave peace not even
to the most blameless philosophers, at length opened his eyes to a more
immediate evil, which seemed no less than the abrogation of the liberty
of conscience by an irresponsible tyranny. From this time onwards,
therefore, we find him keenly interested in the persons of the
successive emperors.
Indeed Damis, although he confesses his entire ignorance of the purpose
of Apollonius' journey to Spain after his expulsion from Rome, would
have it that it was to aid the forthcoming revolt against Nero. He
conjectures this from a three days' secret interview that Apollonius had
with the Governor of the Province of Bætica, who came to Cadiz
especially to see him, and declares that the last words of Apollonius'
visitor were: "Farewell, and remember Vindex" (v. 10).
It is true that almost immediately afterwards the revolt of Vindex, the
Governor of Gaul, broke out, but the whole life and character of
Apollonius is opposed to any idea of political intrigue; on the
contrary, he bravely withstood tyranny and injustice to the face. He was
opposed to the idea of Euphrates, a philosopher of quite a different
stamp, who would have put an end to the monarchy and restored the
republic (v. 33); he believed that government by a monarch was the best
for the Empire, but he desired above all other things to see the "flock
of mankind" led by a "wise and faithful shepherd" (v. 35).
So that though Apollonius supported Vespasian as long as he worthily
tried to follow out this ideal, he immediately rebuked him to his face
when he deprived the Greek cities of their privileges. "You have
enslaved Greece," he wrote. "You have reduced a free people to slavery"
(v. 41). Nevertheless, in spite of this rebuke, Vespasian in his last
letter to his son Titus, confesses that they are what they are solely
owing to the good advice of Apollonius (v. 30).
Equally so he journeyed to Rome to meet Domitian face to face, and
though he was put on trial and every effort made to prove him guilty of
treasonable plotting with Nerva, he could not be convicted of anything
of a political nature. Nerva was a good man, he told the emperor, and no
traitor. Not that Domitian had really any suspicion that Apollonius was
personally plotting against him; he cast him into prison solely in the
hope that he might induce the philosopher to disclose the confidences of
Nerva and other prominent men who were objects of suspicion to him, and
who he imagined had consulted Apollonius on their chances of success.
Apollonius' business was not with politics, but with the "princes who
asked him for his advice on the subject of virtue" (vi. 43).