Here, too, is a miracle which Apollonius worked: A girl had died just in the hour of her marriage, and the bridegroom was following her bier lamenting, as was natural, his marriage left unfulfilled, and the whole of Rome was mourning with him, for the maiden belonged to a consular family. Apollonius then witnessing their grief, said: “Put down the bier, for I will stay the tears that you are shedding for this maiden.” And withal he asked what was her name. The crowd accordingly thought that he was about to deliver such an oration as is commonly delivered as much to grace the funeral as to stir up lamentation; but he did nothing of the kind, but merely touching her and whispering in secret some spell over her, at once woke up the maiden from her seeming death; and the girl spoke out loud, and returned to her father’s house, just as Alcestis did when she was brought back to life by Hercules. And the relations of the maiden wanted to present him with the sum of 150,000 sesterces, but he said that he would freely present the money to the young lady by way of dowry. Now, whether he detected some spark of life in her, which those who were nursing her had not noticed—for it is said that although it was raining at the time, a vapour went up from her face—or whether life was really extinct, and he restored it by the warmth of his touch, is a mysterious problem which neither I myself nor those who were present could decide. The record of this incident is presumably taken direct from the notes of Damis, and is not, I think, to be too lightly set aside. Apollonius does not appear to have made any claim to supernatural power in the matter, nor need he be necessarily credited with anything beyond an intuitive capacity for divining the fact that life had not finally departed. Nor indeed are we bound to assume anything more than this intuitive capacity as regards the two first-mentioned miracles in the Gospel records—those of the son of the widow of Nain and Jairus’s daughter. The raising of Lazarus may be held to stand in a different category, but it is noteworthy as regards this, that only one Evangelist records the incident and that his Gospel is the latest in date of the four. This has naturally not escaped the attention of the critics, as it is almost incredible that neither Matthew, Mark, nor Luke should have alluded to so sensational an incident if they had any knowledge of its occurrence. On the other hand, so dramatic an event could hardly have failed to excite the greatest commotion at the time, and must, one would naturally have supposed, inevitably have reached the ears of those who were writing biographies of the performer of the miracle. The incident, in short, is hardly one that could be placed even on the same evidential plane as the raising of the consul’s daughter at Rome by Apollonius.