3.
It may be regretted that so elaborate a history, as that which we have abridged, should not contain more authentic and valuable matter. Both the secular transactions of the times and the history of Christianity might have been illustrated by the life of one, who, while he was an instrument of the partisans of Vindex, Vespasian, and Nerva, was a contemporary and in some respects a rival of the Apostles; and who, probably, was with St. Paul at Ephesus and Rome.[321] As far as his personal character is concerned, there is nothing to be lamented in these omissions. There is nothing very winning, or very commanding, either in his biographer's picture of him, or in his own letters. His virtues, as we have already seen, were temperance and a disregard of wealth; and that he really had these, and such as these, may be safely concluded from the fact of the popularity which he enjoyed. The great object of his ambition seems to have been to emulate the fame of his master; and his efforts had their reward in the general admiration he attracted, the honours paid him by the Oracles, and the attentions shown him by men in power.
We might have been inclined, indeed, to suspect that his reputation existed principally in his biographer's panegyric, were it not attested by other writers. The celebrity, which he has enjoyed since the writings of the Eclectics, by itself affords but a faint presumption of his notoriety before they appeared. Yet, after all allowances, there remains enough to show that, however fabulous the details of his history may be, there was something extraordinary in his life and character. Some foundation there must have been for statements which his eulogists were able to maintain in the face of those who would have spoken out had they been altogether novel. Pretensions never before advanced must have excited the surprise and contempt of the advocates of Christianity.[322] Yet Eusebius styles him a wise man, and seems to admit the correctness of Philostratus, except in the miraculous parts of the narrative.[323] Lactantius does not deny that a statue was erected to him at Ephesus;[324] and Sidonius Apollinaris, who even wrote his life, speaks of him as the admiration of the countries he traversed, and the favourite of monarchs.[325] One of his works was deposited in the palace at Antium by the Emperor Hadrian, who also formed a collection of his letters;[326] statues were erected to him in the temples, divine honours paid him by Caracalla, Alexander Severus, and Aurelian, and magical virtue attributed to his name.[327]
It has in consequence been made a subject of dispute, how far his reputation was built upon that supposed claim to extraordinary power which, as was noticed in the opening of our memoir, has led to his comparison with Sacred Names. If it could be shown that he did advance such pretensions, and upon the strength of them was admitted as an object of divine honour, a case would be made out, not indeed so strong as that on which Christianity is founded, yet remarkable enough to demand our serious examination. Assuming, then, or overlooking this necessary condition, sceptical writers have been forward to urge the history and character of Apollonius as creating a difficulty in the argument for Christianity derived from miracles; while their opponents have sometimes attempted to account for a phenomenon of which they had not yet ascertained the existence, and have most gratuitously ascribed his supposed power to the influence of the Evil principle.[328] On examination, we shall find not a shadow of a reason for supposing that Apollonius worked miracles in any proper sense of the word; or that he professed to work them; or that he rested his authority on extraordinary works of any kind; and it is strange indeed that Christians, with victory in their hands, should have so mismanaged their cause as to establish an objection where none existed, and in their haste to extricate themselves from an imaginary difficulty, to overturn one of the main arguments for Revealed Religion.