Cultic Studies Review, Vol. 7, No. 3, 2008, Page 22
The snake appears to answer people‘s questions, but actually an accomplice in an adjoining
chamber is speaking through ―cranes‘ windpipes‖ that Alexander has fastened together
(Alex., 26).9 His performance quickly expands to supposedly channeling answers from the
god, with people‘s questions remaining in unopened, sealed packets, but ones that he
secretly has opened, read, and resealed (Alex., 21). He shows no empathy for the ill or
dying, seeing them merely as opportunities to exploit.
This was one of his bright ideas—retrospective oracles to correct those in
which he had predicted falsely and missed the mark. Often he promised a full
recovery to sick people before their death, and when they died he had
another oracle ready in recantation: ―No longer look for assistance in your
bitter disease: Death stands before you and now there‘s no way to escape.‖
(Alex., 28)
Of course, by the time that they die, they already have paid handsomely for the hope-filled
initial oracles.10
Soon he is pulling in a substantial amount of money, but also having to pay a sizeable staff
that has grown around him to support his endeavors (Alex., 23).11 His envoys spread his
fame throughout much of the Roman world, even attracting the attention of an important
Roman official, Rutilianus, who soon becomes a devout supporter who marries Alexander‘s
daughter (Alex., 30). He does so after Alexander convinces him that he has conceived her
with the moon-god, Selene, which means that through marriage Rutilianus is ―imagining
that he himself had joined the dwellers of heaven‖ (Alex., 35). As increasing numbers of
prominent persons asked the snake-oracle questions that reveal compromising information
about themselves, Alexander sets those questions aside and soon is pulling in additional
revenue through blackmail (Alex,. 32). Moreover:
Alexander set up a great many of his confederates as spies in Rome itself,
who reported back to him everyone‘s opinions, and gave him forewarning of
the questions and the particular wishes of the questioners, so that the
messengers would find him ready with his answers even before they arrived.
(Alex., 37)
As this intelligence operation in Rome indicates, Alexander truly is running an international
scam.
At some point, however, followers of a particular philosophical school, Epicureanism,
―gradually see through the trickery and contrivances‖ (Alex., 25).12 In response, when
Alexander directs, and stars in, elaborate, multi-day performances supposedly reenacting
divine events (such as the births of Asclepius and Glycon), his followers ban Christians along
with members of the critical philosophical school. The series of plays culminates in a ritual
reenactment of Alexander‘s reputed impregnation of Selene (the moon-goddess) and the
birth of their child, who grows up to be Rutilianus‘ wife. Playing himself, Alexander has ―a
very attractive girl named Rutilia c[o]me down to him from the ceiling, like Selene from
heaven.‖ Of course, the scene involves much hugging and kissing, as if they are divine
lovers. In fact, they are lovers in real life, even though she is married to a local Roman
official (Alex., 39).
Immediately after the play is over, Alexander ―came back wearing his priestly robes and
amid total silence, and then intoned in a loud voice, ‗Hail Glycon!,‘ while his retinue… gave
the response, ‗Hail Alexander!‘‖ (Alex., 39). In the torch ceremony that follows, amidst the
flickering lights ―his thigh was exposed deliberately and seen to be golden, probably
because he was wearing gilded leather which reflected the light of the torches‖ (Alex., 40).
All the while, the critics refuse to be silent. In one instance, Alexander orders his followers
to kill an Epicurean critic who tries to expose him in a public meeting. Only the intervention
The snake appears to answer people‘s questions, but actually an accomplice in an adjoining
chamber is speaking through ―cranes‘ windpipes‖ that Alexander has fastened together
(Alex., 26).9 His performance quickly expands to supposedly channeling answers from the
god, with people‘s questions remaining in unopened, sealed packets, but ones that he
secretly has opened, read, and resealed (Alex., 21). He shows no empathy for the ill or
dying, seeing them merely as opportunities to exploit.
This was one of his bright ideas—retrospective oracles to correct those in
which he had predicted falsely and missed the mark. Often he promised a full
recovery to sick people before their death, and when they died he had
another oracle ready in recantation: ―No longer look for assistance in your
bitter disease: Death stands before you and now there‘s no way to escape.‖
(Alex., 28)
Of course, by the time that they die, they already have paid handsomely for the hope-filled
initial oracles.10
Soon he is pulling in a substantial amount of money, but also having to pay a sizeable staff
that has grown around him to support his endeavors (Alex., 23).11 His envoys spread his
fame throughout much of the Roman world, even attracting the attention of an important
Roman official, Rutilianus, who soon becomes a devout supporter who marries Alexander‘s
daughter (Alex., 30). He does so after Alexander convinces him that he has conceived her
with the moon-god, Selene, which means that through marriage Rutilianus is ―imagining
that he himself had joined the dwellers of heaven‖ (Alex., 35). As increasing numbers of
prominent persons asked the snake-oracle questions that reveal compromising information
about themselves, Alexander sets those questions aside and soon is pulling in additional
revenue through blackmail (Alex,. 32). Moreover:
Alexander set up a great many of his confederates as spies in Rome itself,
who reported back to him everyone‘s opinions, and gave him forewarning of
the questions and the particular wishes of the questioners, so that the
messengers would find him ready with his answers even before they arrived.
(Alex., 37)
As this intelligence operation in Rome indicates, Alexander truly is running an international
scam.
At some point, however, followers of a particular philosophical school, Epicureanism,
―gradually see through the trickery and contrivances‖ (Alex., 25).12 In response, when
Alexander directs, and stars in, elaborate, multi-day performances supposedly reenacting
divine events (such as the births of Asclepius and Glycon), his followers ban Christians along
with members of the critical philosophical school. The series of plays culminates in a ritual
reenactment of Alexander‘s reputed impregnation of Selene (the moon-goddess) and the
birth of their child, who grows up to be Rutilianus‘ wife. Playing himself, Alexander has ―a
very attractive girl named Rutilia c[o]me down to him from the ceiling, like Selene from
heaven.‖ Of course, the scene involves much hugging and kissing, as if they are divine
lovers. In fact, they are lovers in real life, even though she is married to a local Roman
official (Alex., 39).
Immediately after the play is over, Alexander ―came back wearing his priestly robes and
amid total silence, and then intoned in a loud voice, ‗Hail Glycon!,‘ while his retinue… gave
the response, ‗Hail Alexander!‘‖ (Alex., 39). In the torch ceremony that follows, amidst the
flickering lights ―his thigh was exposed deliberately and seen to be golden, probably
because he was wearing gilded leather which reflected the light of the torches‖ (Alex., 40).
All the while, the critics refuse to be silent. In one instance, Alexander orders his followers
to kill an Epicurean critic who tries to expose him in a public meeting. Only the intervention
