Apollonius of Tyana: Tradition and Reality

Bowie, Ewen; Haase, Wolfgang

doi:10.1515/9783110851335-020

Cited by 69 publications

(18 citation statements)

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“…Much of their content refers to people and incidents independent of the Philostratean tradition, but fourteen of them (42a-h and 77a-f in Penella and Jones) are identical word for word to letters quoted in Philostratus' Apollonius, though it is not clear who is quoting whom. For the relationship of the letters to Philostratus' work, see Bowie 1978: 1671-84, Lo Cascio 1978, and Jones 2009. It is notable, for instance that, as it appears from Origen, Moeragenes' work did identify Apollonius as a magos.…”

Section: The Source-world Of the Apolloniusmentioning

confidence: 99%

“…I do not exclude the possibility that lost pre-Philostratean traditions on Apollonius included a disciple named Damis, but in that event it would still be a question of Philostratus' attaching a preexisting name to a character of his own creation. Bowie 1978Bowie : 1670 suggests that the name is intended as a compliment to Damianus of Ephesus, who is attested in the Sophists as one of Philostratus' mentors and sources of information about earlier sophists. Considerably less plausible is the theory of Anderson 1986: 166-69, who argues that a medieval Persian folk tale involving a sage named "Dini" contains narrative parallels with both the Apollonius and Lucian's Juppiter Tragoedeus, in which there is also a character named Damis.…”

Section: Frames and Fictionsmentioning

confidence: 99%

“…For overall awareness of fictionality in the Apollonius, see Gyselinck andBowie 1994 for a broader perspective on the Philostratean corpus. It seems very likely that Philostratus had read the Greek original of Dictys Cretensis.…”

Section: Frames and Fictionsmentioning

confidence: 99%

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Roman Politics and the Fictional Narrator in Philostratus' Apollonius

Kemezis

2014

Classical Antiquity

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Philostratus' eight-book work on Apollonius of Tyana begins with an elaborate frame narrative in which the narrator describes how the empress Julia Domna commissioned him to edit a recently discovered authoritative account of that sage's career, written by one his disciples. This narrative has clear marks of conscious fictionality, and identifies the Apollonius with such pseudepigraphic works as Dictys Cretensis and The Wonders beyond Thule. This article will explore how this claim functions within Philostratus' larger narrative self-presentation. Philostratus in effect presents the reader with two models of how one obtains authoritative knowledge about cultural phenomena. The first is seen in the frame narrative, and involves single key texts authorized by politically powerful figures. The second is seen in the rest of the narrative, and involves wide-ranging research and critical argument by cultural professionals such as the narrator himself. Philostratus, although he would appear more to endorse the second model, ironically undercuts them both. The tension thus created is crucial to Philostratus' portrait of his protagonist's ambiguously human or divine status. It also has a key political component, however, inasmuch as various members of the Severan dynasty, like Philostratus' Julia, were claiming for themselves the power both to re-write political history and to redefine their status within Greco-Roman cultural discourse. The frame narrative and narratorial persona of the Apollonius are a uniquely sophistic reflection on the relationship of political power to Hellenic paideia.

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Section: The Source-world Of the Apolloniusmentioning

confidence: 99%

Section: Frames and Fictionsmentioning

confidence: 99%

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Roman Politics and the Fictional Narrator in Philostratus' Apollonius

Kemezis

2014

Classical Antiquity

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“…Taylor 1997, 322-23. 105. Talbert (1978Talbert ( , 1621 and Bowie (1978Bowie ( , 1666Bowie ( -67, 1673 proven by his frugal diet of nuts (8.7.13, 27-28), 106 his long, unkempt hair (8.7.17), and his penchant for living in temples (1.8.2; 4.40.4). While his commanding manner of speaking distinguishes him from beggars (4.39.1), it is his habit of making imperious statements rather than asking questions that separates him from sophists (1.17.1).…”

Section: Who Went and Why? Astrologers And Subculturesmentioning

confidence: 99%

“…138 131. Bowie (1978Bowie ( , 1660 discusses the dubious historicity of Apollonius' political escapades, but it is still significant that Philostratus expects his audience to find them plausible.…”

Section: Who Went and Why? Astrologers And Subculturesmentioning

confidence: 99%

Expelling Misconceptions: Astrologers At Rome

Ripat

2011

Classical Philology

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The Cambridge Companion to the Gospels

2021

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Throughout the history of Christianity, the four canonical gospels have proven to be vital resources for Christian thought and practice, and an inspiration for humanistic culture generally. Indeed, the gospels and their interpretation have had a profound impact on theology, philosophy, the sciences, ethics, worship, architecture, and the creative arts. Building on the strengths of the first edition, The Cambridge Companion to the Gospels, 2nd edition, takes account of new directions in gospels research, notably: the milieu in which the gospels were read, copied, and circulated alongside non-canonical gospels; renewed debates about the sources of the gospels and their interrelations; how central gospel themes are illuminated by a variety of critical approaches and theological readings; the reception of the gospels over time and in various media; and how the gospels give insight into the human condition.

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Apollonius of Tyana: Tradition and Reality

Cited by 69 publications

References 0 publications

Roman Politics and the Fictional Narrator in Philostratus' Apollonius

Roman Politics and the Fictional Narrator in Philostratus' Apollonius

Expelling Misconceptions: Astrologers At Rome

The Cambridge Companion to the Gospels

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