This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might after all be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo, would pay a visit to Pontus, and take up his abode at Abonutichus. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus, first of all, naturally, to Abonutichus. The people of that place at once resolved to raise a temple, and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterwards died, I believe, of a viper’s bite.
Alexander meanwhile went on in advance; he had now grown his hair and wore it in long curls; his doublet was white and purple striped, his cloak pure white; he carried a scimetar in imitation of Perseus, from whom he now claimed descent through his mother. The wretched Paphlagonians, who knew perfectly well that his parentage was obscure and mean on both sides, nevertheless gave credence to the oracle, which ran:
Lo, sprung from Perseus, and to Phoebus dear,
High Alexander, Podalirius’ son!
Podalirius, it seems, was of so highly amorous a complexion that the distance between Tricca and Paphlagonia was no bar to his union with Alexander’s mother. A Sibylline prophecy had also been found:
Hard by Sinope on the Euxine shore
Th’ Italic age a fortress prophet sees.
To the first monad let thrice ten be added,
Five monads yet, and then a triple score:
Such the quaternion of th’ alexic name.
[Footnote: In 1. 2 of the oracle, the Italic age is the Roman Empire; the fortress prophet is one who belongs to a place ending in — tichus (fort). 11>> 3-5 mean: Take 1, 30, 5, 60 (the Greek symbols for which are the letters of the alphabet A, L, E, X), and you will have four letters of the name of your coming protector (alexic).]
This heroic entry into his long-left home placed Alexander conspicuously before the public; he affected madness, and frequently foamed at the mouth — a manifestation easily produced by chewing the herb soap-wort, used by dyers; but it brought him reverence and awe. The two had long ago manufactured and fitted up a serpent’s head of linen; they had given it a more or less human expression, and painted it very like the real article; by a contrivance of horsehair, the mouth could be opened and shut, and a forked black serpent tongue protruded, working on the same system. The serpent from Pella was also kept ready in the house, to be produced at the right moment and take its part in the drama — the leading part, indeed.
In the fullness of time, his plan took shape. He went one night to the temple foundations, still in process of digging, and with standing water in them which had collected from the rainfall or otherwise; here he deposited a goose egg, into which, after blowing it, he had inserted some new-born reptile. He made a resting-place deep down in the mud for this, and departed. Early next morning he rushed into the market-place, naked except for a gold-spangled loin-cloth; with nothing but this and his scimetar, and shaking his long loose hair, like the fanatics who collect money in the name of Cybele, he climbed on to a lofty altar and delivered a harangue, felicitating the city upon the advent of the God now to bless them with his presence. In a few minutes nearly the whole population was on the spot, women, old men, and children included; all was awe, prayer, and adoration. He uttered some unintelligible sounds, which might have been Hebrew or Phoenician, but completed his victory over his audience, who could make nothing of what he said, beyond the constant repetition of the names Apollo and Asclepius.
He then set off at a run for the future temple. Arrived at the excavation and the already completed sacred fount, he got down into the water, chanted in a loud voice hymns to Asclepius and Apollo, and invited the God to come, a welcome guest, to the city. He next demanded a bowl, and when this was handed to him, had no difficulty in putting it down at the right place and scooping up, besides water and mud, the egg in which the God had been enclosed; the edges of the aperture had been joined with wax and white lead. He took the egg in his hand and announced that here he held Asclepius. The people, who had been sufficiently astonished by the discovery of the egg in the water, were now all eyes for what was to come. He broke it, and received in his hollowed palm the hardly developed reptile; the crowd could see it stirring and winding about his fingers; they raised a shout, hailed the God, blessed the city, and every mouth was full of prayers — for treasure and wealth and health and all the other good things that he might give. Our hero now departed homewards, still running, with the new-born Asclepius in his hands — the twice-born, too, whereas ordinary men can be born but once, and born moreover not of Coronis [Footnote: Coronis was the mother of Asclepius; ‘corone’ is Greek for a crow.] nor even of her namesake the crow, but of a goose! After him streamed the whole people, in all the madness of fanatic hopes.
He now kept the house for some days, in hopes that the Paphlagonians would soon be drawn in crowds by the news. He was not disappointed; the city was filled to overflowing with persons who had neither brains nor individuality, who bore no resemblance to men that live by bread, and had only their outward shape to distinguish them from sheep. In a small room he took his seat, very imposingly attired, upon a couch. He took into his bosom our Asclepius of Pella (a very fine and large one, as I observed), wound its body round his neck, and let its tail hang down; there was enough of this not only to fill his lap, but to trail on the ground also; the patient creature’s head he kept hidden in his armpit, showing the linen head on one side of his beard exactly as if it belonged to the visible body.
Picture to yourself a little chamber into which no very brilliant light was admitted, with a crowd of people from all quarters, excited, carefully worked up, all a-flutter with expectation. As they came in, they might naturally find a miracle in the development of that little crawling thing of a few days ago into this great, tame, human-looking serpent. Then they had to get on at once towards the exit, being pressed forward by the new arrivals before they could have a good look. An exit had been specially made just opposite the entrance, for all the world like the Macedonian device at Babylon when Alexander was ill; he was in extremis, you remember, and the crowd round the palace were eager to take their last look and give their last greeting. Our scoundrel’s exhibition, though, is said to have been given not once, but many times, especially for the benefit of any wealthy new-comers.
And at this point, my dear Celsus, we may, if we will be candid, make some allowance for these Paphlagonians and Pontics; the poor uneducated ‘fat-heads’ might well be taken in when they handled the serpent — a privilege conceded to all who choose — and saw in that dim light its head with the mouth that opened and shut. It was an occasion for a Democritus, nay, for an Epicurus or a Metrodorus, perhaps, a man whose intelligence was steeled against such assaults by scepticism and insight, one who, if he could not detect the precise imposture, would at any rate have been perfectly certain that, though this escaped him, the whole thing was a lie and an impossibility.
By degrees Bithynia, Galatia, Thrace, came flocking in, every one who had been present doubtless reporting that he had beheld the birth of the God, and had touched him after his marvellous development in size and in expression. Next came pictures and models, bronze or silver images, and the God acquired a name. By divine command, metrically expressed, he was to be known as Glycon. For Alexander had delivered the line:
Glycon my name, man’s light, son’s son to Zeus.
And now at last the object to which all this had led up, the giving of oracular answers to all applicants, could be attained. The cue was taken from Amphilochus in Cilicia. After the death and disappearance at Thebes of his father Amphiaraus, Amphilochus, driven from his home, made his way to Cilicia, and there did not at all badly by prophesying to the Cilicians at the rate of threepence an oracle. After this precedent, Alexander
proclaimed that on a stated day the God would give answers to all comers. Each person was to write down his wish and the object of his curiosity, fasten the packet with thread, and seal it with wax, clay, or other such substance. He would receive these, and enter the holy place (by this time the temple was complete, and the scene all ready), whither the givers should be summoned in order by a herald and an acolyte; he would learn the God’s mind upon each, and return the packets with their seals intact and the answers attached, the God being ready to give a definite answer to any question that might be put.
The trick here was one which would be seen through easily enough by a person of your intelligence (or, if I may say so without violating modesty, of my own), but which to the ordinary imbecile would have the persuasiveness of what is marvellous and incredible. He contrived various methods of undoing the seals, read the questions, answered them as seemed good, and then folded, sealed, and returned them, to the great astonishment of the recipients. And then it was, ‘How could he possibly know what I gave him carefully secured under a seal that defies imitation, unless he were a true God, with a God’s omniscience?’
Perhaps you will ask what these contrivances were; well, then — the information may be useful another time. One of them was this. He would heat a needle, melt with it the under part of the wax, lift the seal off, and after reading warm the wax once more with the needle — both that below the thread and that which formed the actual seal — and re-unite the two without difficulty. Another method employed the substance called collyrium; this is a preparation of Bruttian pitch, bitumen, pounded glass, wax, and mastich. He kneaded the whole into collyrium, heated it, placed it on the seal, previously moistened with his tongue, and so took a mould. This soon hardened; he simply opened, read, replaced the wax, and reproduced an excellent imitation of the original seal as from an engraved stone. One more I will give you. Adding some gypsum to the glue used in book-binding he produced a sort of wax, which was applied still wet to the seal, and on being taken off solidified at once and provided a matrix harder than horn, or even iron. There are plenty of other devices for the purpose, to rehearse which would seem like airing one’s knowledge. Moreover, in your excellent pamphlets against the magians (most useful and instructive reading they are) you have yourself collected enough of them — many more than those I have mentioned.
So oracles and divine utterances were the order of the day, and much shrewdness he displayed, eking out mechanical ingenuity with obscurity, his answers to some being crabbed and ambiguous, and to others absolutely unintelligible. He did however distribute warning and encouragement according to his lights, and recommend treatments and diets; for he had, as I originally stated, a wide and serviceable acquaintance with drugs; he was particularly given to prescribing ‘cytmides,’ which were a salve prepared from goat’s fat, the name being of his own invention. For the realization of ambitions, advancement, or successions, he took care never to assign early dates; the formula was, ‘All this shall come to pass when it is my will, and when my prophet Alexander shall make prayer and entreaty on your behalf.’
There was a fixed charge of a shilling the oracle. And, my friend, do not suppose that this would not come to much; he made something like L3,000 per annum; people were insatiable — would take from ten to fifteen oracles at a time. What he got he did not keep to himself, nor put it by for the future; what with accomplices, attendants, inquiry agents, oracle writers and keepers, amanuenses, seal-forgers, and interpreters, he had now a host of claimants to satisfy.
He had begun sending emissaries abroad to make the shrine known in foreign lands; his prophecies, discovery of runaways, conviction of thieves and robbers, revelations of hidden treasure, cures of the sick, restoration of the dead to life — all these were to be advertised. This brought them running and crowding from all points of the compass; victims bled, gifts were presented, and the prophet and disciple came off better than the God; for had not the oracle spoken? —
Give what ye give to my attendant priest;
My care is not for gifts, but for my priest.
A time came when a number of sensible people began to shake off their intoxication and combine against him, chief among them the numerous Epicureans; in the cities, the imposture with all its theatrical accessories began to be seen through. It was now that he resorted to a measure of intimidation; he proclaimed that Pontus was overrun with atheists and Christians, who presumed to spread the most scandalous reports concerning him; he exhorted Pontus, as it valued the God’s favour, to stone these men. Touching Epicurus, he gave the following response. An inquirer had asked how Epicurus fared in Hades, and was told:
Of slime is his bed,
And his fetters of lead.
The prosperity of the oracle is perhaps not so wonderful, when one learns what sensible, intelligent questions were in fashion with its votaries. Well, it was war to the knife between him and Epicurus, and no wonder. What fitter enemy for a charlatan who patronized miracles and hated truth, than the thinker who had grasped the nature of things and was in solitary possession of that truth? As for the Platonists, Stoics, Pythagoreans, they were his good friends; he had no quarrel with them. But the unmitigated Epicurus, as he used to call him, could not but be hateful to him, treating all such pretensions as absurd and puerile. Alexander consequently loathed Amastris beyond all the cities of Pontus, knowing what a number of Lepidus’s friends and others like-minded it contained. He would not give oracles to Amastrians; when he once did, to a senator’s brother, he made himself ridiculous, neither hitting upon a presentable oracle for himself, nor finding a deputy equal to the occasion. The man had complained of colic, and what he meant to prescribe was pig’s foot dressed with mallow. The shape it took was:
In basin hallowed
Be pigments mallowed.
I have mentioned that the serpent was often exhibited by request; he was not completely visible, but the tail and body were exposed, while the head was concealed under the prophet’s dress. By way of impressing the people still more, he announced that he would induce the God to speak, and give his responses without an intermediary. His simple device to this end was a tube of cranes’ windpipes, which he passed, with due regard to its matching, through the artificial head, and, having an assistant speaking into the end outside, whose voice issued through the linen Asclepius, thus answered questions. These oracles were called autophones, and were not vouchsafed casually to any one, but reserved for officials, the rich, and the lavish.
It was an autophone which was given to Severian regarding the invasion of
Armenia. He encouraged him with these lines:
Armenia, Parthia, cowed by thy fierce spear,
To Rome, and Tiber’s shining waves, thou com’st,
Thy brow with leaves and radiant gold encircled.
Then when the foolish Gaul took his advice and invaded, to the total destruction of himself and his army by Othryades, the adviser expunged that oracle from his archives and substituted the following:
Vex not th’ Armenian land; it shall not thrive;
One in soft raiment clad shall from his bow
Launch death, and cut thee off from life and light.
For it was one of his happy thoughts to issue prophecies after the event as antidotes to those premature utterances which had not gone right. Frequently he promised recovery to a sick man before his death, and after it was at no loss for second thoughts:
No longer seek to arrest thy fell disease;
Thy fate is manifest, inevitable.
Knowing the fame of Clarus, Didymus, and Mallus for sooth-saying much like his own, he struck up an alliance with them, sending on many of his clients to those places. So
Hie thee to Clarus now, and hear my sire.
And again,
Draw near to Branchidae and counsel take.
Or
Seek Mallus; be Amphilochus thy counsellor.
So things went within the borders of Ionia, Cilicia, Paphlagonia, and Galatia. When the f
ame of the oracle travelled to Italy and entered Rome, the only question was, who should be first; those who did not come in person sent messages, the powerful and respected being the keenest of all. First and foremost among these was Rutilianus; he was in most respects an excellent person, and had filled many high offices in Rome; but he suffered from religious mania, holding the most extraordinary beliefs on that matter; show him a bit of stone smeared with unguents or crowned with flowers, and he would incontinently fall down and worship, and linger about it praying and asking for blessings. The reports about our oracle nearly induced him to throw up the appointment he then held, and fly to Abonutichus; he actually did send messenger upon messenger. His envoys were ignorant servants, easily taken in. They came back having really seen certain things, relating others which they probably thought they had seen and heard, and yet others which they deliberately invented to curry favour with their master. So they inflamed the poor old man and drove him into confirmed madness.
Delphi Complete Works of Lucian Page 57