Prior to composing any philosophical work, he thought it necessary to observe the silence of five years, which was the appointed initiation into the esoteric doctrines of his Sect. During this time he exercised his mind in storing up materials for future reflection. We are told that on several occasions he hindered insurrections in the cities in which he resided by the mute eloquence of his look and gestures;[283] but such an achievement is hardly consistent with the Pythagorean rule, which forbad its disciples during their silence the intercourse of mixed society.[284]
The period of silence being expired, Apollonius passed through the principal cities of Asia Minor, disputing in the temples in imitation of Pythagoras, unfolding the mysteries of his Sect to such as were observing their probationary silence, discoursing with the Greek Priests about divine rites, and reforming the worship of barbarian cities.[285] This must have been his employment for many years; the next incident in his life being his Eastern journey, which was not undertaken till he was between forty and fifty years of age.[286]
His object in this expedition was to consult the Magi and Brachmans on philosophical matters; still following the example of Pythagoras, who is said to have travelled as far as India with the same purpose. At Nineveh, where he arrived with two companions, he was joined by Damis, already mentioned as his journalist.[287] Proceeding thence to Babylon, he had some interviews with the Magi, who rather disappointed his expectations; and was well received by Bardanes the Parthian King, who, after detaining him at his Court for the greater part of two years, dismissed him with marks of peculiar honour.[288] From Babylon he proceeded, by way of the Caucasus and the Indus, to Taxila, the city of Phraotes, King of the Indians, who is represented as an adept in the Pythagorean Philosophy;[289] and passing on, at length accomplished the object of his expedition by visiting Iarchas, Chief of the Brachmans, from whom he is said to have learned many valuable theurgic secrets.[290]
On his return to Asia Minor, after an absence of about five years, he stationed himself for a time in Ionia; where the fame of his travels and his austere mode of life gained for him much attention to his philosophical harangues. The cities sent embassies to him, decreeing him public honours; while the oracles pronounced him more than mortal, and referred the sick to him for relief.[291]
From Ionia he passed over to Greece, and made his first tour through its principal cities;[292] visiting the temples and oracles, reforming the divine rites, and sometimes exercising his theurgic skill. Except at Sparta, however, he seems to have attracted little attention. At Eleusis his application for admittance to the Mysteries was unsuccessful; as was a similar attempt at the Cave of Trophonius at a later date.[293] In both places his reputation for magical powers was the cause of his exclusion.
2.
Hitherto our memoir has only set before us the life of an ordinary Pythagorean, which may be comprehended in three words, mysticism, travel, and disputation. From the date, however, of his journey to Rome, which succeeded his Grecian tour, it is in some degree connected with the history of the times; and, though for much of what is told us of him we have no better authority than the word of Philostratus himself, still there is neither reason nor necessity for supposing the narrative to be in substance untrue.
Nero had at this time prohibited the study of philosophy, alleging that it was made the pretence for magical practices;[294]—and the report of his tyrannical excesses so alarmed the followers of Apollonius as they approached Rome, that out of thirty-four who had accompanied him thus far, eight only could be prevailed on to proceed. On his arrival, his religious pretensions were the occasion of his being brought successively before the consul Telesinus and Tigellinus the Minister of Nero.[295] Both of them, however, dismissed him after an examination; the former from a secret leaning towards philosophy, the latter from fear (as we are told) of his extraordinary powers. He was in consequence allowed to go about at his pleasure from temple to temple, haranguing the people, and, as in Asia, prosecuting his reforms in the worship paid to the gods. This, however, can hardly have been the case, supposing the edict against philosophers was as severe as his biographer represents. In that case neither Apollonius, nor Demetrius the Cynic, who joined him after his arrival, would have been permitted to remain in Rome; certainly not Apollonius, after his acknowledgment of his own magical powers in the presence of Tigellinus.[296]
It is more probable he was sent out of the city; anyhow we soon find him in Spain, taking part in the conspiracy forming against Nero by Vindex and others.[297] The political partisans of that day seem to have made use of professed jugglers and magicians to gain over the body of the people to their interests. To this may be attributed Nero's banishing such men from Rome;[298] and Apollonius had probably been already serviceable in this way at the Capital, as he was now in Spain, and immediately after to Vespasian; and at a later period to Nerva.
His next expeditions were to Africa, to Sicily, and so to Greece,[299] but they do not supply anything of importance to the elucidation of his character. At Athens he obtained the initiation in the Mysteries, for which he had on his former visit unsuccessfully applied.