In 1825, while still at Oriel, Newman brought out his Life of Apollonius of Tyana which he had first written as an article in the now forgotten Encyclopaedia Metropolitana. In it he examined the claims made on behalf of a remarkable first-century contemporary of Jesus whose birth was accompanied by portents of various kinds, who quickly achieved great fame as an ascetic and philosopher, to whom many miracles and exorcisms were attributed and who, after a holy death at an advanced age, ascended, so it was claimed, bodily into heaven and was afterwards seen by certain persons who had entertained doubts about the future life. The first full account of this extraordinary person was written by a certain Philostratos, one of the smart literary set which foregathered in the salon of the Empress Julia Domna whose husband, one recalls, had trouble with the Scots and died at York. This accomplished woman had got hold somehow of the Memoirs of a disciple of Apollonius called Damis. She handed them over to Philostratos inviting him to write up a biography, making use as occasion demanded of any other sources available. This he did and his work is still extant. Newman’s study, as also his Essay on Miracles which appeared in the same year, was given over to a large extent to refuting the claims made on behalf of Apollonius. This was a perfectly legitimate undertaking but it raises the question: here you have two contemporary figures of whose existence we can have no reasonable doubt and about whom certain writings have come down to us (Justin also calls the Gospels Memoirs).