[349] See Epist. 1, 2, etc., 11, 44; the last-mentioned addressed to his brother begins, "What wonder, that, while the rest of mankind think me godlike, and some even a god, my own country alone hitherto ignores me, for whose sake especially I wished to distinguish myself, when not even to you, my brother, as I perceive, has it become clear how much I excel this race of men in my _doctrine_ and my _life_?"--Epist. ii. 44, vid. also i. 2. He does not say "in supernatural power." Cf. John xii. 37: "But though He had done so many _miracles_ before them, yet they believed not in Him." [350] Epist. 68. Claudius, in a message to the Tyanaeans, Epist. 53, praises him merely as a benefactor to youth. [351] Philostr. vi. 11. See Euseb. in Hierocl. 26, 27. [352] Hence the first of the charges brought against him by Domitian was the strangeness of his dress.--Philostr. viii. 5. By way of contrast, Cf. 1 Cor. ii. 3, 4; 2 Cor. x. 10. [353] Philostr. iv. 1. See also i. 19, 21, iv. 17, 20, 39, vii. 31, etc., and i. 10, 12 etc. [354] Brucker, vol. ii. p. 144. [355] Brucker supposes that, as in the case of Alexander, gain was his object; but we seem to have no proof of this, nor is it necessary thus to account for his conduct. We discover, indeed, in his character, no marks of that high enthusiasm which would support him in his whimsical career without any definite worldly object; yet the veneration he inspired, and the notice taken of him by great men, might be quite a sufficient recompense to a conceited and narrow mind. [356] Cf. also Acts xx. 22, 23; xxi. 4, 11-14. [357] Philostr. i. 8, 11, iv. 36, 38, 44, vii. 34, viii. 5, 11. [358] See the description of his raising the Roman maid as above given. Or take again the account of his appearance to Damis and Demetrius at Puteoli, after vanishing from Court, viii. 12; in which there is much incautious agreement with Luke xxiv. 14-17, 27, 29, 32, 36-40. Also more or less in the following: vii. 30, init. and 34, fin. with Luke xii. 11, 12; iii. 38, with Matt. xvii. 14, etc., where observe the contrast of the two narratives: viii. 30, fin. with Acts xii. 7-10: iv. 44, with John xviii. 33, etc.: vii. 34, init. with Mark xiv. 65: iv. 34, init. with Acts xvi. 8-10: i. 19, fin. with Mark vii. 27, 28. Brucker and Douglas notice the following in the detection of the Empusa: [Greek: Dakruonti epskei to phasma, kai edeito me basanizein auto, mede anagkazein omolsgein dti eie], iv. 25, Cf. Mark v. 7-9. Olearius compares an expression in vii. 30, with 1 Cor. ix. 9.