بلیناس حکیم یا آپولونیوس تیانایی(زبان یونانی باستان: Ἀπολλώνιος ὁ Τυανεύς;, به زبان لاتینی:Apollonius Tyan(a)eus; حدود ۱۵ پس از میلاد – حدود ۱۰۰ پس از میلاد) که به بلیناس جادوگر نیز مشهور است فیلسوف نوفیثاغورسی، پیامبر، معجزهگر و از دانشمندان علوم غریبه در سده اول میلادی است. او در شهر تیانا در استان کاپادوکیه امپراطوری روم در آسیای صغیر به دنیا آمد. او یکی از حکمای هرمسی بودهاست.
گزارشها دربارهٔ زندگی بلیناس بسیار متناقضاند که از دلایل آن میتوان به اشتباه گرفتن او با آپولونیوس پرگایی اشاره کرد که نام هر دو بسیار شبیه به هم است؛ بهطوریکه بنا بر برخی اقوال او در روزگار پس از دانیال نبی و ملک قباد زیسته و حکمت را از بطلمیوس فرا گرفته و بیش از هزار سال عمر کردهاست. به هر حال بنابر اقوال معتبر و مشهور، آپولونیوس تیانی از نوفیثاغورسیان سده اول پس از میلاد است که به یکی از قهرمانان اسطورهای در طی دوره امپراطوری روم بدل شد. او در شهر طوانه در امپراطوری روم در یک خانواده یونانی به دنیا آمد. از او با اسامی چون اَفُلّونیوس، افولونیوس، علوسوس، اَبلوس، ابولیس، ایلوز، ایلوس، پلینیوس، هرمُز (هرمس)، بلیناس، بلینوس، ابلینوس، ابلینس، ابلونیوس، ابولونیوس و القابی چون حکیم، صاحب الطلسمات، مطلسم، بلیناس جادو نام برده شدهاست. او آخرین نماینده و مبلغ آیین شرک بود؛ و توانست مدتی این آیین روبه زوال را در برابر مسیحیت حفظ کند.
فیلوستراتوس کاتب بنابه دستور ملکه جولیا دومنا ،زندگینامه آپولونیوس را نوشت. میتوان حدس زد دلایل این کار به جهت تقابل با تأثیر مسیحیت بر تمدن رومی بودهاست. شخصیتی که این زندگینامه از بلیناس ارائه میدهد در طبیعت و توانایی بسیار شبیه به عیسی مسیح است و حتی معجزاتی را نیز بدو نسبت میدهد. عقیده بر این است که بیشتر این زندگینامه بر پایه تخیل است تا حقیقت. بسیاری از پاگانیستهای امپراطوری روم به گفتههای این اثر ایمان داشتند و این اثر شعلههای مذهبی را در خیلی از آنان افروخت.
بلیناس همنشین و همدم اسکندر بود. هنگامی که اسکندر قصد خراب کردن آتشکده اصفهان را گرفت ،آذرهمایون که سادنهٔ آتشکده و یک ساحره بود، خود را مانند یک مار مهیب به اسکند نمایاند. بلیناس نیز طلسم او را باطل کرد و به همین دلیل اسکند او را به بلیناس بخشید و او آذرهمایون را به همسری گرفت. به همین دلیل که بلیناس از آن زن جادو یادگرفت به بلیناس جادو مشهور شد. نظامی این داستان را اینگونه در اسکندر نامه آوردهاست:
مشهور است او در سفرهایش وقتی به شهر قم رسید طلسمی در آنجا دفن کرد که تا قیامت در آن شهر دزدی پایدار میماند. در مجملالتواریخ و القصص آمده که عدهای از بلیناس خواستند تا طاسیس پادشاه روم را افسونی کند تا ساقی آنها شود و او با گرفتن اختیار از طاسیس کاری کرد که او تا سحرگاه ساقیی میکرد. زنده کردن مردگان از دیگر معجزات او بود.
به پاس احترام به بلیناس و پرستش او، پاگانیستها روم معابد و یادمانهایی برای او برپا کردند.
او در یکی از سفرهایش از انتاکیه به سوی نینوا حرکت کرد و در همانجا بود که با شاگردش دامیس آشنا شد.
هروی در بحر الجواهر بلیناس را شاگرد ارسطاطالیس و جالینوس عنوان کردهاست. از دیگر شاگردان بلیناس میتوان به دامیس آشوریتبار که فیلوستراتوس زندگی بلیناس را بر مبنای یادداشتهای آپولینوس او نوشت و آرتفیوس مشهور صاحب کلید حکمت اشاره کرد.
میان حکما این بحث وجود دارد که آیا کتبی که به نام بلیناس حکیم هستند آیا از خود اویند یا ترجمه آزاد از آثار او هستند. هانری کربن متون عربی منسوب به بلیناس را ترجمه از یونانی میداند و نگارش اصل یونانی آنها را به قرن پنجم میلادی منسوب میکند.
هروی بلیناس را خالق آیینه مناره اسکندریه معرفی کرده که یکی از عجایب دوران خود بودهاست.
در ادبیات فارسی[ویرایش]
پیوند به بیرون[ویرایش]
Apollonius of Tyana (Ancient Greek: Ἀπολλώνιος ὁ Τυανεύς; c. 15 – c. 100 AD), sometimes also called Apollonios of Tyana, was a Greek Neopythagorean philosopher from the town of Tyana in the Roman province of Cappadocia in Anatolia.
Apollonius was born into a respected and wealthy Greek family. Although the precise dates of his birth and death are uncertain, most scholars agree that he was a contemporary of Jesus of Nazareth. His primary biographer, Philostratus the Elder (circa 170 – c. 247), places him circa 3 BC – c. 97 AD.
The earliest and by far the most detailed source is the Life of Apollonius of Tyana, a lengthy, novelistic biography written by the sophist Philostratus at the request of empress Julia Domna. She died in 217 AD., and he completed it after her death, probably in the 220s or 230s AD. Philostratus’s account shaped the image of Apollonius for posterity. To some extent it is a valuable source because it contains data from older writings which were available to Philostratus, but disappeared later on. Among these works are an excerpt (preserved by Eusebius) from On Sacrifices, and certain alleged letters of Apollonius. The sage may have actually written some of these works, along with the no-longer extant Biography of Pythagoras. At least two biographical sources that Philostratus used are lost: a book by the imperial secretary Maximus describing Apollonius’s activities in Maximus's home city of Aegaeae in Aeolis, and a biography by a certain Moiragenes. There also survives, separately from the life by Philostratus, a collection of letters of Apollonius, but at least some of these seem to be spurious.
One of the essential sources Philostratus claimed to know are the “memoirs” (or “diary”) of Damis, an acolyte and companion of Apollonius. Some scholars claim that the notebooks of Damis were an invention of Philostratus, while others think it could have been a real book forged by someone else and naively used by Philostratus. Philostratus describes Apollonius as a wandering teacher of philosophy and miracle-worker who was mainly active in Greece and Asia Minor but also traveled to Italy, Spain, and North Africa, and even to Mesopotamia, India, and Ethiopia. In particular, he tells lengthy stories of Apollonius entering the city of Rome in disregard of emperor Nero’s ban on philosophers, and later on being summoned, as a defendant, to the court of Domitian, where he defied the emperor in blunt terms. He had allegedly been accused of conspiring against the emperor, performing human sacrifice, and predicting a plague by means of magic. Philostratus implies that upon his death, Apollonius of Tyana underwent heavenly assumption.
How much of this can be accepted as historical truth depends largely on the extent to which modern scholars trust Philostratus, and in particular on whether they believe in the reality of Damis. Some of these scholars contend that Apollonius never came to Western Europe and was virtually unknown there until the 3rd century AD, when Empress Julia Domna, who was herself from the province of Syria, decided to popularize him and his teachings in Rome. For that purpose, so these same scholars believe, she commissioned Philostratus to write the biography, in which Apollonius is exalted as a fearless sage with supernatural powers, even greater than Pythagoras. This view of Julia Domna's role in the making of the Apollonius legend gets some support from the fact that her son Caracalla worshipped him, and her grandnephew emperor Severus Alexander may have done so as well.
The Adana Inscription has been translated by C.P. Jones as: " 'This man, named after Apollo, and shining forth from Tyana, extinguished the faults of men. The tomb in Tyana (received) his body, but in truth heaven received him so that he might drive out the pains of men (or: drive pains from among men)." It is thought to have been brought from Cilicia, perhaps Aegae (Cilicia). However Miroslav Marcovich translates part of the text as "Sure enough, Apollonius was born in Tyana, but the full truth is that he was a heaven-sent sage and healer, a new Pythagora"
As James Francis put it, "the most that can be said ... is that Apollonius appears to have been a wandering ascetic/philosopher/wonderworker of a type common to the eastern part of the early empire." What we can safely assume is that he was indeed a Pythagorean and as such, in conformity with the Pythagorean tradition, opposed animal sacrifice and lived on a frugal, strictly vegetarian diet. A minimalist view is that he spent his entire life in the cities of his native Asia Minor (Turkey) and of northern Syria, in particular his home town of Tyana, Ephesus, Aegae and Antioch, though the letters suggest wider travels, and there seems no reason to deny that, like many wandering philosophers, he at least visited Rome. As for his philosophical convictions, we have an interesting, probably authentic fragment of one of his writings (On sacrifices), in which he expresses his view that God, who is the most beautiful being, cannot be influenced by prayers or sacrifices and has no wish to be worshipped by humans, but can be reached by a spiritual procedure involving nous (intellect), because he himself is pure nous, and nous is the greatest faculty of humankind.
Philostratus implies on one occasion that Apollonius had extra-sensory perception (Book VIII, Chapter XXVI). When emperor Domitian was murdered on 18 September 96 AD, Apollonius was said to have witnessed the event in Ephesus "about midday" on the day it happened in Rome, and told those present "Take heart, gentlemen, for the tyrant has been slain this day ...". Both Philostratus and renowned historian Cassius Dio report this incident, probably on the basis of an oral tradition. Both state that the philosopher welcomed the deed as a praiseworthy tyrannicide.
Journey to India
Philostratus devoted two and a half of the eight books of his Life of Apollonius (1.19–3.58) to the description of a journey of his hero to India. According to Philostratus' Life, en route to the Far East, Apollonius reached Hierapolis Bambyce (Manbij) in Syria (not Nineveh, as some scholars believed), where he met Damis, a native of that city who became his lifelong companion. Pythagoras, whom the Neo-Pythagoreans regarded as an exemplary sage, was believed to have travelled to India. Hence such a feat made Apollonius look like a good Pythagorean who spared no pains in his efforts to discover the sources of oriental piety and wisdom. As some details in Philostratus’ account of the Indian adventure seem incompatible with known facts, modern scholars are inclined to dismiss the whole story as a fanciful fabrication, but not all of them rule out the possibility that the Tyanean actually did visit India. Philostratus has him meet Phraotes, the Indo-Parthian king of Taxila, a city located in northern Ancient India in what is now northern Pakistan, around 46 CE. And the description that Philostratus provides of Taxila comports with modern archaeological excavations at the ancient site.
What seemed to be independent evidence showing that Apollonius was known in India has now been proven a forgery. In two Sanskrit texts quoted by Sanskritist Vidhushekhara Bhattacharya in 1943 he appears as "Apalūnya", in one of them together with Damis (called "Damīśa"), it is claimed that Apollonius and Damis were Western yogis, who later on were converted to the correct Advaita philosophy. Some have believed that these Indian sources derived their information from a Sanskrit translation of Philostratus’ work (which would have been a most uncommon and amazing occurrence), or even considered the possibility that it was really an independent confirmation of the historicity of the journey to India. Only in 1995 were the passages in the Sanskrit texts proven to be interpolations by a late 19th-century forger.
Several writings and many letters have been ascribed to Apollonius, but some of them are lost; others have only been preserved in parts or fragments of disputed authenticity. Porphyry and Iamblichus refer to a biography of Pythagoras by Apollonius, which has not survived; it is also mentioned in the Suda. Apollonius wrote a treatise On sacrifices, of which only a short, probably authentic fragment has come down to us.
Philostratus' Life and the anthology assembled by Joannes Stobaeus contain purported letters of Apollonius. Some of them are cited in full, others only partially. There is also an independently transmitted collection of letters preserved in medieval manuscripts. It is difficult to determine what is authentic and what not. Some of the letters may have been forgeries or literary exercises assembled in collections which were already circulated in the 2nd century AD. It has been asserted that Philostratus himself forged a considerable part of the letters he inserted into his work; others were older forgeries available to him.
Comparisons with Jesus
Biblical scholar Bart D. Ehrman relates that in the introduction to his textbook on the New Testament, he describes an important figure from the first century without first revealing he is writing about the stories attached to Apollonius of Tyana:
Sossianus Hierocles argued in the 3rd century that the doctrines and the life of Apollonius were more valuable than those of Jesus', a viewpoint reportedly held by both Voltaire and Charles Blount during the Age of Enlightenment. In his 1909 book The Christ, John Remsburg postulated that the religion of Apollonius disappeared because the proper conditions for its development did not exist. Buddhism, Christianity, and Islam thrived however, because the existing conditions were favorable. In his 1949 book The Hero with a Thousand Faces, comparative mythology scholar Joseph Campbell lists both Apollonius and Jesus as examples of individuals who shared similar hero stories, along with Krishna, Buddha, and others. Similarly, Robert M. Price in his 2011 The Christ-Myth Theory and its Problems, notes that the ancients often compared Jesus with Apollonius and that they both fit the mythic hero archetype. G. K. Chesterton (the writer and Christian apologist), however, noted that the unique trial, suffering and death of Christ stand in stark opposition to the stories about Apollonius which he felt were very likely spurious. While Jesus' encounter with the provincial Roman authorities in Judea ended fatally, Apollonius was said to have survived unscathed a face-to-face confrontation with Domitian, one of the most harsh of Roman Emperors; therefore, the myth of Apollonius lacked the element of martyrdom, central to that of Jesus.
In the 2nd century the satirist Lucian of Samosata was a sharp critic of Neo-Pythagoreanism. After 180 AD he wrote a pamphlet where he attacked Alexander of Abonoteichus, a student of one of Apollonius’ students, as a charlatan; and suggested that the whole school was based on fraud. From this we can infer that Apollonius really had students and that his school survived at least until Lucian’s time. One of Philostratus’ foremost aims was to oppose this view. Although he related various miraculous feats of Apollonius, he emphasized at the same time that his hero was not a magician, but a serious philosopher and a champion of traditional Greek values.
When Emperor Aurelian conducted his military campaign against the Palmyrene Empire, he captured Tyana in 272 AD. According to the Historia Augusta he abstained from destroying the city after having a vision of Apollonius admonishing him to spare the innocent citizens.
In Philostratus’ description of Apollonius’ life and deeds there are a number of similarities with the life and especially the claimed miracles of Jesus. Perhaps this parallel was intentional, but the original aim was hardly to present Apollonius as a rival of Jesus. However, in the late 3rd century Porphyry, an anti-Christian Neoplatonic philosopher, claimed in his treatise Against the Christians that the miracles of Jesus were not unique, and mentioned Apollonius as a non-Christian who had accomplished similar achievements. Around 300 AD, Roman authorities used the fame of Apollonius in their struggle to wipe out Christianity. Hierocles, one of the main instigators of the persecution of Christians in 303 AD, wrote a pamphlet where he argued that Apollonius exceeded Christ as a wonder-worker and yet wasn’t worshipped as a god, and that the cultured biographers of Apollonius were more trustworthy than the uneducated apostles. This attempt to make Apollonius a hero of the anti-Christian movement provoked sharp replies from bishop Eusebius of Caesarea and from Lactantius. Eusebius wrote an extant reply to the pamphlet of Hierocles, where he claimed that Philostratus was a fabulist and that Apollonius was a sorcerer in league with demons. This started a debate on the relative merits of Jesus and Apollonius that has gone on in different forms into modern times.
In Late Antiquity talismans made by Apollonius appeared in several cities of the Eastern Roman Empire, as if they were sent from heaven. They were magical figures and columns erected in public places, meant to protect the cities from afflictions. The great popularity of these talismans was a challenge to the Christians. Some Byzantine authors condemned them as sorcery and the work of demons, others admitted that such magic was beneficial; none of them claimed that it didn’t work.
Apollonius of Tyana in Bahá’í Scripture
The Tablet of Wisdom, written by Bahá'u'lláh, the founder of the Bahá'í Faith, names "Balinus" (Apollonius) as a great philosopher, who "surpassed everyone else in the diffusion of arts and sciences and soared unto the loftiest heights of humility and supplication." The use of talismans is commonplace in Bábí and (to a lesser extent) Bahá'í writings.
Beginning in the early 16th century, there was great interest in Apollonius in Europe, but the traditional ecclesiastical viewpoint prevailed, and until the Age of Enlightenment the Tyanean was usually treated as a demonic magician and a great enemy of the Church who collaborated with the devil and tried to overthrow Christianity.
Comparisons between Apollonius and Jesus became commonplace in the 17th and 18th centuries in the context of polemic about Christianity. Several advocates of Enlightenment, deism and anti-Church positions saw him as an early forerunner of their own ethical and religious ideas, a proponent of a universal, non-denominational religion compatible with Reason. These comparisons continued into the 20th century.