There have been a few recent posts mentioning 'Basilides' [Greek - Basilides = King's son] -
- http://www.earlywritings.com/forum/view ... des#p48961
http://www.earlywritings.com/forum/view ... 997#p49997
http://www.earlywritings.com/forum/view ... 007#p50007
http://www.earlywritings.com/forum/view ... des#p50677
- citing Irenaeus, Against Heresies 3.2.1-3:[they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.
- citing Irenaeus, Against Heresies 3.2.1-3:
Is there more than one Basilides in antiquity? Have two or more Basilides been conflated?
Here's a few mentions of the name in antiquity: starting with Tacitus Histories where the name is associated with Vespasian in a couple of events (~68-70 AD/CE), (also documented by Suetonius); and somewhat associated with some other theology-related events.
Tacitus Histories, 2.78 (as an interesting aside, note the reference to omens, the cypress tree, & prophesy in the first part)-
There is concurrence with this account of Tacitus, in less words, by Suetonius in Life of Vespasian, 5 -
78. After this [rousing] speech from Mucianus [Hist 2.76-77], the other officers crowded round Ve spasian with fresh confidence, encouraging him, and reminding him of the responses of prophets and the movements of the heavenly bodies. Nor was Vespasian proof against this superstition, for afterwards, when master of the world, he openly retained one Seleucus, an astrologer, to direct his counsels, and to foretell the future. Old omens now recurred to his thoughts. A cypress tree of remarkable height on his estate had suddenly fallen, and rising again the following day on the very same spot, had flourished with majestic beauty and even broader shade. This, as the Haruspices agreed, was an omen of brilliant success, and the highest distinction seemed prophesied to Vespasian in early youth. At first, however, the honours of a triumph, his consulate, and the glory of his victories in Judaea, appeared to have justified the truth of the omen. When he had won these distinctions, he began to believe that it portended the Imperial power.
Between Judaea and Syria is Mount Carmel; this is the name both of the mountain and the Deity. They have no image of the god nor any temple; the tradition of antiquity recognises only an altar and its sacred association. While Vespasian was there offering sacrifice and pondering his secret hopes, Basilides the priest, after repeated inspections of the entrails, said to him,
These obscure intimations popular rumour had at once caught up, and now began to interpret. Nothing was more talked about by the common people. In Vespasian's presence the topic was more frequently discussed, because to the aspirant himself men have more to say.
- "Whatever be your purposes, Vespasian, whether you think of building a house, of enlarging your estate, or augmenting the number of your slaves, there is given you a vast habitation, boundless territory, a multitude of men."
79. With purposes no longer doubtful they parted, Mucianus for Antioch, Vespasian for Caesarea. These cities are the capitals of Syria and Judaea respectively. The initiative in transferring the Empire to Vespasian was taken at Alexandria under the prompt direction of Tiberius Alexander, who on the 1st of July made the legions swear allegiance to him. That day was ever after celebrated as the first of his reign, though the army of Judaea on July 3rd took the oath to Vespasian in person with such eager alacrity that they would not wait for the return of his son Titus, who was then on his way back from Syria, acting as the medium between Mucianus and his father for the communication of their plans. All this was done by the impulsive action of the soldiers without the preliminary of a formal harangue or any concentration of the legions.
http://www.sacred-texts.com/cla/tac/h02070.htm
via http://carrington-arts.com/cliff/FlavSyn.htm
In Judea, Vespasian consulted the God of Carmel and was given a promise that he would never be disappointed in what he planned or desired, however lofty his ambitions.
- Interestingly, Josephus was in the company of Vespasian at the time of the Carmel affair*: why did he not mention it? Even though Josephus wrote well after the event, like Tacitus & Seutonius, he could have included the story but did not. Perhaps he wanted to stress his own contribution to Vespasian’s success? -- http://carrington-arts.com/cliff/FlavSyn.htm
* https://www.academia.edu/396910/A_Heali ... ianic_Rome
After Seutonius mentions the ‘God of Carmel’, he goes on to mention the prophecy of Josphus in the next sentence. -
Life of Vespasian, 5.Also, a distinguished Jewish prisoner of Vespasian’s, Josephus by name, insisted that he would soon be released by the very man who had now put him in fetters, and who would then be emperor. [And they were, see Josephus’ account in War 4. 10. 3].
Moving on a couple of books of Histories; Hist. 4.81 is about Vespasian healing the blind-man and the man with the diseased hand: both men are said to have sought Vespasian's counsel under the 'advice' of the God Serapis -
Then Histories 4.82-81. In the months during which Vespasian was waiting at Alexandria for the periodical return of the summer gales and settled weather at sea, many wonders occurred which seemed to point him out as the object of the favour of heaven and of the partiality of the Gods. One of the common people of Alexandria, well known for his blindness, threw himself at the Emperor's knees, and implored him with groans to heal his infirmity. This he did by the advice of the God Serapis, whom this nation, devoted as it is to many superstitions, worships more than any other divinity. He begged Vespasian that he would deign to moisten his cheeks and eye-balls with his spittle. Another with a diseased hand, at the counsel of the same God, prayed that the limb might feet the print of a Caesar's foot. At first Vespasian ridiculed and repulsed them. They persisted; and he, though on the one hand he feared the scandal of a fruitless attempt, yet, on the other, was induced by the entreaties of the men and by the language of his flatterers to hope for success. At last he ordered that the opinion of physicians should be taken, as to whether such blindness and infirmity were within the reach of human skill. They discussed the matter from different points of view. "In the one case," they said, "the faculty of sight was not wholly destroyed, and might return, if the obstacies were removed; in the other case, the limb, which had fallen into a diseased condition, might be restored, if a healing influence were applied; such, perhaps, might be the pleasure of the Gods, and the Emperor might be chosen to be the minister of the divine will; at any rate, all the glory of a successful remedy would be Caesar's, while the ridicule of failure would fall on the sufferers." And so Vespasian, supposing that all things were possible to his good fortune, and that nothing was any longer past belief, with a joyful countenance, amid the intense expectation of the multitude of bystanders, accomplished what was required. The hand was instantly restored to its use, and the light of day again shone upon the blind. Persons actually present attest both facts, even now when nothing is to be gained by falsehood.
Seuteonius, in Life of Vespasian, 7, again concurs, though referring to Basilides as 'a vision' of Vespasian's 'freedman'82. Vespasian thus came to conceive a deeper desire to visit the sanctuary of Serapis, that he might consult the God about the interests of his throne. He gave orders that all persons should be excluded from the temple. He had entered, and was absorbed in worship, when he saw behind him one of the chief men of Egypt, named Basilides, whom he knew at the time to be detained by sickness at a considerable distance, as much as several days journey from Alexandria. He enquired of the priests, whether Basilides had on this day entered the temple. He enquired of others whom he met, whether he had been seen in the city. At length, sending some horsemen, he ascertained that at that very instant the man had been eighty miles distant. He then concluded that it was a divine apparition, and discovered an oracular force in the name of Basilides.
http://www.sacred-texts.com/cla/tac/h04080.htm
So Vespasian began a new civil war; having sent troops ahead to Italy, he crossed into Africa and occupied Alexandria, the key to Egypt. There he dismissed his servants and entered the Temple of Serapis, alone, to consult the auspices and discover how long he would last as emperor. After many propitiatory sacrifices he turned to go, but was granted a vision of his freedman Basilides handing him the customary branches, garlands and bread - although Basilides had for a long time been nearly crippled by rheumatism and was moreover far away. Almost at once dispatches from Italy brought him news of Vitellus’s defeat at Cremona, and his assassination at Rome.
http://penelope.uchicago.edu/Thayer/E/R ... sian*.html
via http://carrington-arts.com/cliff/FlavSyn.htm