4. Surnamed by Josephus (Ant. xiii, 4, 3) Daiis (A«oc, from a people called Dahas or Dai in Sogdi- ana), a Syrian viceroy in Coele-Syria, who, taking sides with the usurper Demetrius (B.C. 147), attacked Jonathan, the ally of Alexander (Balas), but was ut- terly defeated by him (1 Mace, x, 69 sq.). Accord- ing to the Greek text in 1 Mace, xvi, 69, he was orig- inally governor of Coele-Syria under Alexander, from whom he revolted to the party of Demetrius. Jose- phus only speaks of him as an officer of Alexander, without alluding to his connection with Demetrius (comp. Wernsdorf, De fide Maccab. p. 135). There may have been an early error crept into the text of 1 Mace, or the expression in the Heb. original may have been ambiguous (see Grimm, Handb. in loc). If this Apollonius be the same mentioned by Polybius (xxxi, 21, § 2), as foster-brother and confidant of De- metrius I, his interest in the affairs of Demetrius would scarcely admit a doubt. — "Winer, s. v.
5. The son of one Alexander, and one of the em- bassadors sent by the Jews to procure an alliance with the Romans in the time of Hyrcanus (Josephus, Ant. xiii, 9, 2).
Apollonius, a Roman senator, against whom one of his slaves, called Severus, preferred an accusation of holding the Christian faith, in the time of Corn- modus, about the year 183 or 186. "When cited be- fore the senate to defend himself, he delivered an ad- mirable discourse on the faith, and was condemned to be beheaded. He is commemorated in the Roman Church on the 18th of April. His acts are in Ruinart, p. 83, 84.— Eusebius, Ch. Hist, v, 21 ; Landon, Eccl. Diet, i, 452.
Apollonius of Tyana, an impostor and processed magician, born three or four years before the vulgar era, at Tyana, a town in Cappadocia. His life by Phi- lostratus ('ATroWioviov tuv Tvavtwe, ftioQ, best ed. by Olearius, Lips. 1709, fol.) abounds with fabulous sto- ries, apparently in imitation of the account of Christ's life in the Gospels. [Dupin wrote "The History of Apollonius of Tyana convicted of falsehood and im- posture" (Paris, 1705\ The life by Philostratus was translated into English by Charles Blount, who added some impious notes (16*0). A French translation has recently been published by A. Chassang (Apollonius de Tyana, so vie, ses voyages, ses prodiges, par Philo- strate, Paris, 1864).] It is from this source that our chief knowledge of Apollonius is derived. The follow- ing sketch is taken from Farrar (Critical. Hist, of Free Thought, lecture ii) : Apollonius was a Pythagorean philosopher, born in Cappadocia about four years lie- fore the Christian era. After being early educated
APOLLONIUS
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APOLLOS
In the circle of philosophy, and in the practice of the ascetic discipline of his predecessor Pythagoras, he imitated that philosopher in spending the next portion of his life in travel. Attracted by his mysticism to the farthest East as the source of knowledge, he set out for Persia and India, and in Nineveh, on his route, met Damis, the future chronicler of his actions. Re- j turning from the East instructed in Brahminic lore, he travelled over the Roman world. The remainder of his days was spent in Asia Minor. Statues and temples were erected to his honor. He obtained vast influence, and died with the reputation of sanctity late in the century. Such is the outline of his life, if we omit the numerous legends and prodigies which attach themselves to his name. He was partly a philoso- pher, partly a magician — half mystic, half impostor. At the distance of a century and a quarter from his death, in the reign of Septimius Severus, at the re- quest of the wife of that emperor, Julia Domna (AID. 210), the second of the three Philostrati dressed up Damis's narrative of his life in the work named above, and paved the way for the general reception of the story among the cultivated classes of Rome and Greece. It has been thought that Phiiostratus had a polemical aim against the Christian faith, as the memoir of Apol- lonius is in so many points a parody on the life of Christ. The annunciation of his birth to his mother, the chorus of swans which sang for joy on occasion of it, the casting out devils, the raising the dead, the healing the sick, the sudden disappearance and reap- pearance of Apollonius, the sacred voice which called him at his death, and his claim to be a teacher with authority to reform the world, form some of the points of similarity. If such was the intention of Phiiostratus, he was really a controversialist under the form of a writer of romance, employed by those who at that time were laboring to introduce an eclecti- cism largely borrowed from the East into the region both of philosophy and religion. "Without settling this question, it is at least certain that about the begin- ning of the next century the he .then writers adopted this line of argument, and sought to exhibit a rival ideal. One instance is the life of Pythagoras by Iam- blichus ; another, the attack on Christianity by Hiero- cles (Kuyoi (t>i\a\>i0tic. 7rpoe tovq Xpiartavovg), in part of which he used Philostratus's untrustworthy memoir for the purpose of instituting a comparison between Apollonius and Christ. The sceptic who referred re- ligious phenomena to fanaticism would hence avail himself of the comparison as a satisfactory account of the origin of Christianity ; while others would adopt the same view as Hierocles, and deprive the Christian miracles of the force of evidence — a line of argument which was reproduced by the English Deist Blount (see above). The work of Hierocles is lost, but an outline of its argument, with extracts, remains in a reply which Eusebius wrote to a portion of it (cont. Hieroclem, ed. Olearius, Lips. 1709). Eusebius states (bk. i) that he refutes only that portion of the work which related to Apollonius of Tyana, referring to Or- igen's answer to Celsus for a reply to the remainder of it, and discusses only the parallel of Apollonius and Jesus Christ. In bk. i he gives an outline of the ar- gument of his opponent with quotations, and states his own opinion about Apollonius, throwing discredit on the veracity of the sources of the memoirs, and pro- ceeds to criticise the prodigies attributed to him, argu- ing that the statements are incredible, or borrowed, or materially contradictory. Discussing each book in succession, he replies in bk. i to the statements respect- ing the early part of Apollonius's life ; in bk. ii, to that which concerned the journey into India; in bk. iii, to that which related to his intercourse with the Brah- mins ; in bk. iv, to his journey in Greece ; in bk. v, to his introduction to Vespasian in Egypt ; in bks. vi and vii, to his miracles ; and in bk. viii to his pretence to foreknowledge. He adds remarks on his death, and