Chapter XVIII: Section XVIII: Bibliographical Notes

NINETEENTH CENTURY LITERATURE ON APOLLONIUS.

Jacobs (F.), Observationes in ... Philostrati Vitam Apollonii
(Jena; 1804), purely philological, for the correction of the
text.

Legrand d'Aussy (P. J. B.), Vie d'Apollonius de Tyane (Paris;
1807, 2 vols.).

Bekker (G. J.), Specimen Variarum Lectionum ... in Philost.
Vitæ App. Librum primum (1808); purely philological.

Berwick (E.), The Life of Apollonius of Tyana, translated from
the Greek of Philostratus, with Notes and Illustrations
(London; 1809).

Lancetti (V.), Le Opere dei due Filostrati, Italian trs.
(Milano; 1828-31); in "Coll. degli Ant. Storici Greci
volgarizzati."

Jacobs (F.), Philostratus: Leben des Apollonius von Tyana, in
the series "Griechische Prosaiker," German trs. (Stuttgart;
1829-32), vols. xlviii., lxvi., cvi., cxi., each containing two
books; a very clumsy arrangement.

Baur (F. C.), Apollonius von Tyana und Christus oder das
Verhältniss des Pythagoreismus zum Christenthum (Tübingen;
1832); reprinted from Tübinger Zeitschrift für Theologie.

Second edition by E. Zeller (Leipzig; 1876), in Drei
Abhandlungen zur Geschichte der alten Philosophie und ihres
Verhältnisses zum Christenthum.

Kayser and Westermann's editions as above referred to in
section v.

Newman (J. H.), "Apollonius Tyanæus--Miracles," in Smedley's
Encyclopædia Metropolitana (London; 1845), x. pp. 619-644.

Noack (L.), "Apollonius von Tyana ein Christusbild des
Heidenthums," in his magazine Psyche: Populärwissenschaftliche
Zeitschrift für die Kentniss des menschlichen Seelen- und
Geistes-lebens (Leipzig; 1858), Bd. i., Heft ii., pp. 1-24.

Müller (I. P. E.), Commentatio qua de Philostrati in componenda
Memoria Apoll. Tyan. fide quæritur, I.-III. (Onoldi et
Landavii; 1858-1860).

Müller (E.), War Apollonius von Tyana ein Weiser oder ein
Betrüger oder ein Schwärmer und Fanatiker? Ein
Culturhistorische Untersuchung (Breslau; 1861, 4to), 56 pp.

Chassang (A.), Apollonius de Tyane, sa Vie, ses Voyages, ses
Prodiges, par Philostrate, et ses Lettres, trad. du grec. avec
Introd., Notes et Eclaircissements (Paris; 1862), with the
additional title, Le Merveilleux dans l'Antiquité.

Réville (A.), Apollonius the Pagan Christ of the Third Century
(London; 1866), tr. from the French. The original is not in the
British Museum.

Priaulx (O. de B.), The Indian Travels of Apollonius of Tyana,
etc. (London; 1873), pp. 1-62.

Mönckeberg (C.), Apollonius von Tyana, ein Weihnachtsgabe
(Hamburg; 1877), 57 pp.

Pettersch (C. H.), Apollonius von Tyana der Heiden Heiland, ein
philosophische Studie (Reichenberg; 1879), 23 pp.

Nielsen (C. L.), Apollonios fra Tyana og Filostrats Beskrivelse
af hans Levnet (Copenhagen; 1879); the Appendix (pp. 167 sqq.)
contains a Danish tr. of Eusebius Contra Hieroclem.

Baltzer (E.), Apollonius von Tyana, aus den Griech. übersetzt
u. erläutert (Rudolstadt i/ Th.; 1883).

Jessen (J.), Apollonius von Tyana und sein Biograph
Philostratus (Hamburg; 1885, 4to), 36 pp.

Tredwell (D. M.), A Sketch of the Life of Apollonius of Tyana,
or the first Ten Decades of our Era (New York; 1886).

Sinnett (A. P.), "Apollonius of Tyana," in the Transactions
(No. 32) of the London Lodge of the Theosophical Society
(London; 1898), 32 pp.

The student may also consult the articles in the usual
Dictionaries and Encyclopædias, none of which, however, demand
special mention. P. Cassel's learned paper in the Vossische
Zeitung of Nov. 24th, 1878, I have not been able to see.

SOME INDICATIONS OF THE LITERATURE ON THE RELIGIOUS ASSOCIATIONS AMONG THE GREEKS AND ROMANS.

Böckh (A.), Die Staatshaushaltung der Athener (1st ed. 1817).
For older literature, see i. 416, _n._

Van Holst, De Eranis Veterum Græcorum (Leyden; 1832).

Mommsen (T.), De Collegiis et Sodaliciis Romanorum (Kiel;
1843).

Mommsen (T.), "Römische Urkunden, iv.--Die Lex Julia de Collegiis
und die lanuvinische Lex Collegii Salutaris," art. in Zeitschr.
für geschichtl. Rechtswissenschaft (1850), vol. xv. 353 sqq.

Wescher (C.), "Recherches épigraphiques en Grèce, dans
l'Archipel et en Asie Mineure," arts. in Le Moniteur of Oct.
20, 23, and 24, 1863.

Wescher (C.), "Inscriptions de l'Île de Rhodes relatives à des
Sociétés religieuses"; "Notice sur deux Inscriptions de l'Île
de Théra relatives à une Société religieuse"; "Note sur une
Inscription de l'Île de Théra publiée par M. Ross et relative à
une Société religieuse"; arts. in La Revue archéologique
(Paris; new series, 1864), x. 460 sqq.; 1865, xii. 214 sqq.;
1866, xiii. 245 sqq.

Foucart (P.), Des Associations religieuses chez les Grecs,
Thiases, Éranes, Orgéons, avec le Texte des Inscriptions
relatives à ces Associations (Paris; 1873).

Lüders (H. O.), Die dionyschischen Künstler (Berlin; 1873).

Cohn (M.), Zum römischen Vereinsrecht: Abhandlung aus der
Rechtsgeschichte (Berlin; 1873). Also the notice of it in
Bursian's Philol. Jaresbericht (1873), ii. 238-304.

Henzen (G.), Acta Fratrum Arvalium quæ supersunt;... accedunt
Fragmenta Fastorum in Luco Arvalium effossa (Berlin; 1874).

Heinrici (G.), "Die Christengemeinde Korinths und die
religiösen genossenschaften der Griechen"; "Zur Geschichte der
Anfange paulinischer Gemeinden"; arts. in Zeitschr. für
wissensch. Theol. (Jena, etc.; 1876), pp. 465-526, particularly
pp. 479 sqq.; 1877, pp. 89-130.

Duruy (V.), "Du Régime municipal dans l'Empire romain," art. in
La Revue historique (Paris; 1876), pp. 355 sqq.; also his
Histoire des Romanis (Paris; 1843, 1844), i. 149 sqq.

De Rossi, Roma Sotteranea (Rome; 1877), iii. 37 sqq., and
especially pp. 507 sqq.

Marquardt (J.), Römische Staatsverwaltung, iii. 131-142, in
vol. vi. of Marquardt and Mommsen's Handbuch der römischen
Altherthümer (Leipzig; 1878); an excellent summary with
valuable notes, especially the section "Ersatz der Gentes durch
die Sodalitates für fremde Culte."

Boissier (G.), La Religion romaine d'Auguste aux Antonins
(Paris; 2nd ed. 1878), ii. 238-304 (1st ed. 1874).

Hatch (E.), The Organization of the Early Christian Churches:
The Bampton Lectures for 1880 (London; 2nd ed. 1882); see
especially Lecture ii., "Bishops and Deacons," pp. 26-32:
German ed. Die Gesellschaftsverfassung der christlichen Kirchen
in Althertum (1883), p. 20; see this for additional literature.

Newmann (K. J.), "[Greek: thiasôtai Iêsou]," art. in Jahrbb.
für prot. Theol. (Leipzig, etc.; 1885), pp. 123-125.

Schürer (E.), A History of the Jewish People in the Time of
Jesus Christ, Eng. tr. (Edinburgh; 1893), Div. ii, vol. ii. pp.
255 and 300.

Owen (J.), "On the Organization of the Early Church," an
Introductory Essay to the English translation of Harnack's
Sources of the Apostolic Canons (London; 1895).

Anst (E.), Die Religion der Römer; vol. xiii. Darstellungen aus
dem Gebiete der nichtchristlichen Religionsgeschichte (Münster
i. W.; 1899).

See also Whiston and Wayte's art. "Arvales Fratres," and Moyle's arts. "Collegium" and "Universitas," in Smith, Wayte and Marindin's Dict. of Greek and Roman Antiquities (London; 3rd ed. 1890-1891); and also, of course, the arts. "Collegium" and "Sodalitas" in Pauly's Realencyclopädie der classichen Alterthumswissenschaft, though they are now somewhat out of date.

FOOTNOTES:

[1] From a fragment of The Cretans. See Lobeck's Aglaophamus,
p. 622.

[2] Pronounced Tý[)a]na, with the accent on the first syllable
and the first a short.

[3] Alexander sive Pseudomantis, vi.

[4] De Magia, xc. (ed. Hildebrand, 1842, ii. 614).

[5] [Greek: telesmata]. _Telesma_ was "a consecrated object,
turned by the Arabs into _telsam_ (_talisman_)"; see Liddell and
Scott's Lexicon, sub voc.

[6] Justin Martyr, Opera, ed. Otto (2nd ed.; Jena, 1849), iii.
32.

[7] Lib. lxxvii. 18.

[8] Life of Alexander Severus, xxix.

[9] Life of Aurelian, xxiv.

[10] "_Quæ qui velit nosse, græcos legat libros qui de ejus
vita conscripti sunt._" These accounts were probably the books
of Maximus, Moeragenes, and Philostratus.

[11] An Egyptian epic poet, who wrote several poetical
histories in Greek; he flourished in the last decade of the
third century.

[12] Sidonius Apollinaris, Epp., viii. 3. See also Legrand
d'Aussy, Vie d'Apollonius de Tyane (Paris; 1807), p. xlvii.

[13] Porphyry, De Vita Pythagoræ, section ii., ed. Kiessling
(Leipzig; 1816). Iamblichus De Vita Pythagorica, chap. xxv.,
ed. Kiessling (Leipzig; 1813); see especially K.'s note, pp. 11
sqq. See also Porphyry, Frag., De Styge, p. 285, ed. Holst.

[14] See Duchesne on the recently discovered works of Macarius
Magnes (Paris; 1877).

[15] The most convenient text is by Gaisford (Oxford; 1852),
Eusebii Pamphili contra Hieroclem; it is also printed in a
number of editions of Philostratus. There are two translations
in Latin, one in Italian, one in Danish, all bound up with
Philostratus' Vita, and one in French printed apart (Discours
d'Eusèbe Evêque de Cesarée touchant les Miracles attribuez par
les Payens à Apollonius de Tyane, tr. by Cousin. Paris; 1584,
12mo, 135 pp.).

[16] Lactantius, Divinæ Institutiones, v. 2, 3; ed. Fritsche
(Leipzig; 1842), pp. 233, 236.

[17] Arnobius, Adversus Nationes, i. 52; ed. Hildebrand (Halle;
1844), p. 86. The Church Father, however, with that
exclusiveness peculiar to the Judæo-Christian view, omits Moses
from the list of Magi.

[18] John Chrysostom, Adversus Judæos, v. 3 (p. 631); De
Laudibus Sancti Pauli Apost. Homil., iv. (p. 493 D.; ed.
Montfauc.).

[19] Hieronymus, Ep. ad Paulinum, 53 (text ap. Kayser, præf.
ix.).

[20] August., Epp., cxxxviii. Text quoted by Legrand d'Aussy,
op. cit., p. 294.

[21] Isidorus Pelusiota, Epp., p. 138; ed. J. Billius (Paris;
1585).

[22] See Arnobius, loc. cit.

[23] Sidonius Apollinaris, Epp., viii. 3. Also Fabricius,
Bibliotheca Græca, pp. 549, 565 (ed. Harles). The work of
Sidonius on Apollonius is unfortunately lost.

[24] _Amplissimus ille philosophus_ (xxiii. 7). See also xxi.
14; xxiii. 19.

[25] [Greek: ti theôn te kai anthrôpou meson], meaning thereby
presumably one who has reached the grade of being superior to
man, but not yet equal to the gods. This was called by the
Greeks the "dæmonian" order. But the word "dæmon," owing to
sectarian bitterness, has long been degraded from its former
high estate, and the original idea is now signified in popular
language by the term "angel." Compare Plato, Symposium, xxiii.,
[Greek: pan to daimonion metaxy esti theou te kai thnêtou],
"all that is dæmonian is between God and man."

[26] Eunapius, Vitæ Philosophorum, Prooemium, vi.; ed.
Boissonade (Amsterdam; 1822), p. 3.

[27] Réville, Apollonius of Tyana (tr. from the French), p. 56
(London; 1866). I have, however, not been able to discover on
what authority this statement is made.

[28] _Insignis philosophus_; see his Chronicon, written down to
the year 519.

[29] In his Chronographia. See Legrand d'Aussy, op. cit., p.
313.

[30] Chiliades, ii. 60.

[31] Cited by Legrand d'Aussy, op. cit., p. 286.

[32] [Greek: philosophos Pythagoreios stoicheiômatikos]--Cedrenus,
Compendium Historiarium, i. 346; ed. Bekker. The word which
I have rendered by "adept" signifies one "who has power over the
elements."

[33] Legrand d'Aussy, op. cit., p. 308.

[34] If we except the disputed Letters and a few quotations
from one of Apollonius' lost writings.

[35] Philostratus de Vita Apollonii Tyanei Libri Octo, tr. by
A. Rinuccinus, and Eusebius contra Hieroclem, tr. by Z.
Acciolus (Venice; 1501-04, fol.). Rinucci's translation was
improved by Beroaldus and printed at Lyons (1504?), and again
at Cologne, 1534.

[36] F. Baldelli, Filostrato Lemnio della Vita di Apollonio
Tianeo (Florence; 1549, 8vo).

[37] B. de Vignère, Philostrate de la Vie d'Apollonius (Paris;
1596, 1599, 1611). Blaise de Vignère's translation was
subsequently corrected by Frédéric Morel and later by Thomas
Artus, Sieur d'Embry, with bombastic notes in which he bitterly
attacks the wonder-workings of Apollonius. A French translation
was also made by Th. Sibilet about 1560, but never published;
the MS. was in the Bibliothèque Imperiale. See Miller, Journal
des Savants, 1849, p. 625, quoted by Chassang, op. infr. cit.,
p. iv.

[38] F. Morellus, Philostrati Lemnii Opera, Gr. and Lat.
(Paris; 1608).

[39] G. Olearius, Philostratorum quæ supersunt Omnia, Gr. and
Lat. (Leipzig; 1709).

[40] C. L. Kayser, Flavii Philostrati quæ supersunt, etc.
(Zurich; 1844, 4to). In 1849 A. Westermann also edited a text,
Philostratorum et Callistrati Opera, in Didot's "Scriptorum
Græcorum Bibliotheca" (Paris; 1849, 8vo). But Kayser brought
out a new edition in 1853 (?), and again a third, with
additional information in the Preface, in the "Bibliotheca
Teubneriana" (Leipzig; 1870).

[41] For a general summary of opinions prior to 1807, of
writers who mention Apollonius incidentally, see Legrand
d'Aussy, op. cit., ii. pp. 313-327.

[42] L'Histoire d'Apollone de Tyane convaincue de Fausseté et
d'Imposture (Paris; 1705).

[43] An Account of the Life of Apollonius Tyaneus (London;
1702), tr. out of the French, from vol. ii. of Lenain de
Tillemont's Histoire des Empereurs (2nd ed., Paris; 1720): to
which is added Some Observations upon Apollonius. De
Tillemont's view is that Apollonius was sent by the Devil to
destroy the work of the Saviour.

[44] A Critical and Historical Discourse upon the Method of the
Principal Authors who wrote for and against Christianity from
its Beginning (London; 1739), tr. from the French of M. l'Abbé
Houtteville; to which is added a "Dessertation on the Life of
Apollonius Tyanæus, with some Observations on the Platonists of
the Latter School," pp. 213-254.

[45] Anti-Hierocles oder Jesus Christus und Apollonius von
Tyana in ihrer grossen Ungleichheit, dargestellt v. J. B.
Lüderwald (Halle; 1793).

[46] Phileleutherus Helvetius, De Miraculis quæ Pythagoræ,
Apollonio Tyanensi, Francisco Asisio, Dominico, et Ignatio
Lojolæ tribuuntur Libellus (Draci; 1734).

[47] See Legrand d'Aussy, op. cit., ii. p. 314, where the texts
are given.

[48] The Two First Books of Philostratus concerning the Life of
Apollonius Tyaneus (London; 1680, fol.). Blount's notes
(generally ascribed to Lord Herbert) raised such an outcry that
the book was condemned in 1693, and few copies are in
existence. Blount's notes were, however, translated into French
a century later, in the days of Encyclopædism, and appended to
a French version of the Vita, under the title, Vie d'Apollonius
de Tyane par Philostrate avec les Commentaires donnés en
Anglois par Charles Blount sur les deux Premiers Livres de cet
Ouvrage (Amsterdam; 1779, 4 vols., 8vo), with an ironical
dedication to Pope Clement XIV., signed "Philalethes."

[49] Philosophiam Practicam Apollonii Tyanæi in Sciagraphia,
exponit M. Io. Christianus Herzog (Leipzig; 1709); an
academical oration of 20 pp.

[50] Philostratus is a difficult author to translate,
nevertheless Chassang and Baltzer have succeeded very well with
him; Berwick also is readable, but in most places gives us a
paraphrase rather than a translation and frequently mistakes
the meaning. Chassang's and Baltzer's are by far the best
translations.

[51] This would have at least restored Apollonius to his
natural environment, and confined the question of the divinity
of Jesus to its proper Judæo-Christian ground.

[52] I am unable to offer any opinion on Nielsen's book, from
ignorance of Danish, but it has all the appearance of a
careful, scholarly treatise with abundance of references.

[53] Réville's Pagan Christ is quite a misrepresentation of the
subject, and Newman's treatment of the matter renders his
treatise an anachronism for the twentieth century.

[54] Consisting of eight books written in Greek under the
general title [Greek: Ta es ton Tyanea Apollônion].

[55] [Greek: hê philosophos], see art. "Philostratus" in
Smith's Dict. of Gr. and Rom. Biog. (London; 1870), iii.
327_b._

[56] The italics are Gibbon's.

[57] More correctly Domna Julia; Domna being not a shortened
form of Domina, but the Syrian name of the empress.

[58] She died A.D. 217.

[59] The contrary is held by other historians.

[60] Gibbon's Decline and Fall, I. vi

[61] I use the 1846 and 1870 editions of Kayser's text
throughout.

[62] A collection of these letters (but not all of them) had
been in the possession of the Emperor Hadrian (A.D. 117-138),
and had been left in his palace at Antium (viii. 20). This
proves the great fame that Apollonius enjoyed shortly after his
disappearance from history, and while he was still a living
memory. It is to be noticed that Hadrian was an enlightened
ruler, a great traveller, a lover of religion, and an initiate
of the Eleusinian Mysteries.

[63] Nineveh.

[64] [Greek: tas deltous], writing tablets. This suggests that
the account of Damis could not have been very voluminous,
although Philostratus further on asserts its detailed nature
(i. 19).

[65] One of the imperial secretaries of the time, who was
famous for his eloquence, and tutor to Apollonius.

[66] A town not far from Tarsus.

[67] [Greek: hôs hypotheiazôn tên philosophian egeneto]. The
term [Greek: hypotheiazôn] occurs only in this passage, and I am
therefore not quite certain of its meaning.

[68] This Life by Moeragenes is casually mentioned by Origenes,
Contra Celsum, vi. 41; ed. Lommatzsch (Berlin; 1841), ii. 373.

[69] [Greek: logois daimoniois].

[70] Seldom is it that we have such a clear indication, for
instance, as in i. 25; "The following is what _I_ have been
able to learn ... about Babylon."

[71] See E. A. Schwanbeck, Megasthenis Indica (Bonn; 1846), and
J. W. M'Crindle, Ancient India as described by Megasthenes and
Arrian (Calcutta, Bombay, London; 1877), The Commerce and
Navigation of the Erythræan Sea (1879), Ancient India as
described by Ktesias (1882), Ancient India as described by
Ptolemy (London; 1885), and The Invasion of India by Alexander
the Great (London; 1893, 1896).

[72] Another good example of this is seen in the disquisition
on elephants which Philostratus takes from Juba's History of
Libya (ii. 13 and 16).

[73] Perhaps a title, or the king of the Purus.

[74] Not that Philostratus makes any disguise of his
embellishments; see, for instance, ii. 17, where he says: "Let
me, however, defer what _I_ have to say on the subject of
serpents, of the manner of hunting which Damis gives a
description."

[75] Legends of the wonderful happenings at his birth were in
circulation, and are of the same nature as all such
birth-legends of great people.

[76] [Greek: arrêtô tini sophia xynelabe.]

[77] Sci., than his tutor; namely, the "memory" within him, or
his "dæmon."

[78] This æther was presumably the mind-stuff.

[79] That is to say presumably he was encouraged in his efforts
by those unseen helpers of the temple by whom the cures were
wrought by means of dreams, and help was given psychically and
mesmerically.

[80] "Where are you hurrying? Are you off to see the youth?"

[81] Compare Odyssey, xx. 18.

[82] I am inclined to think, however, that Apollonius was still
a youngish man when he set out on his Indian travels, instead
of being forty-six, as some suppose. But the difficulties of
most of the chronology are insurmountable.

[83] [Greek: phêsas ouk anthrôpôn heautô dein, all' andrôn].

[84] [Greek: idiotropa].

[85] [Greek: tous houtô philosophountas].

[86] That is to say, presumably, spend the time in silent
meditation.

[87] That is the Br[=a]hmans and Buddhists. Sarman is the Greek
corruption of the Sanskrit Shrama[n.]a and Pâli Sama[n.]o, the
technical term for a Buddhist ascetic or monk. The ignorance of
the copyists changed Sarmanes first into Germanes and then into
Hyrcanians!

[88] This shows that Apollonius was still young, and not
between forty and fifty, as some have asserted. Tredwell (p.
77) dates the Indian travels as 41-54 A.D.

[89] See especially iii. 15, 41; v. 5, 10; vii. 10, 13; viii.
28.

[90] [Greek: ekphatnismata].

[91] See especially vii. 13, 14, 15, 22, 31.

[92] The list is full of gaps, so that we cannot suppose that
Damis' notes were anything like complete records of the
numerous itineraries; not only so, but one is tempted to
believe that whole journeys, in which Damis had no share, are
omitted.

[93] Here at any rate they came in sight of the giant
mountains, the Imaus (Himavat) or Him[=a]layan Range, where was
the great mountain Meros (Meru). The name of the Hindu Olympus
being changed into Meros in Greek had, ever since Alexander's
expedition, given rise to the myth that Bacchus was born from
the thigh (_meros_) of Zeus--presumably one of the facts which
led Professor Max Müller to stigmatise the whole of mythology
as a "disease of language."

[94] Referring to his instructors he says, "I ever remember my
masters and journey through the world teaching what I have
learned from them" (vi. 18).

[95] According to some, Apollonius would be now about
sixty-eight years of age. But if he were still young (say
thirty years old or so) when he left for India, he must either
have spent a very long period in that country, or we have a
very imperfect record of his doings in Asia Minor, Greece,
Italy, and Spain, after his return.

[96] For the most recent study in English on the subject of
Æsculapius see The Cult of Asclepios, by Alice Walton, Ph.D.,
in No. III. of The Cornell Studies in Classical Philology
(Ithaca, N.Y.; 1894).

[97] He evidently wrote the notes of the Indian travels long
after the time at which they were made.

[98] This shows that Philostratus came across them in some work
or letter of Apollonius, and is therefore independent of Damis'
account for this particular.

[99] I--ar[Greek: ch]as, ar[Greek: ch]a(t)s, arhat.

[100] Tantalus is fabled to have stolen the cup of nectar from
the gods; this was the am[r.]ita, the ocean of immortality and
wisdom, of the Indians.

[101] The words [Greek: ouden kektêmenous ê ta pantôn], which
Philostratus quotes twice in this form, can certainly not be
changed into [Greek: mêden kektêmenous ta pantôn echein]
without doing unwarrantable violence to their meaning.

[102] See Tacitus, Historia, ii. 3.

[103] Berwick, Life of Apollonius, p. 200 _n._

[104] He also built a precinct round the tomb of Leonidas at
Thermopylæ (iv. 23).

[105] A great centre of divination by means of dreams (see ii.
37).

[106] The word [Greek: gymnos] (naked), however, usually means
lightly clad, as, for instance, when a man is said to plough
"naked," that is with only one garment, and this is evident
from the comparison made between the costume of the
Gymnosophists and that of people in the hot weather at Athens
(vi. 6).

[107] For they had neither huts nor houses, but lived in the
open air.

[108] He spent, we are told, no less than a year and eight
months with Vardan, King of Babylon, and was the honoured guest
of the Indian R[=a]j[=a]h "Phraotes."

[109] See i. 22 (cf. 40), 34; iv. 4, 6, 18 (cf. v. 19), 24, 43;
v. 7, 11, 13, 30, 37; vi. 32; viii. 26.

[110] This expression is, however, perhaps only to be taken as
rhetorical, for in viii. 8, the incident is referred to in the
simple words "when he departed ([Greek: apêlthe]) from the
tribunal."

[111] That is to say not in a "form," but in his own nature.

[112] See in this connection L. v. Schroeder, Pythagoras und
die Inder, eine Untersuchung über Herkunft und Abstammung der
pythagoreischen Lehren (Leipzig; 1884).

[113] This has reference to the preserved hunting parks, or
"paradises," of the Babylonian monarchs.

[114] Reading [Greek: philosophô] for [Greek: philosophôn].

[115] Rathgeber (G.) in his Grossgriechenland und Pythagoras
(Gotha; 1866), a work of marvellous bibliographical industry,
refers to three supposed portraits of Apollonius (p. 621). (i)
In the Campidoglio Museum of the Vatican, Indicazione delle
Sculture (Roma; 1840), p. 68, nos. 75, 76, 77; (ii) in the
Musée Royal Bourbon, described by Michel B. (Naples; 1837), p.
79, no. 363; (iii) a contorniate reproduced by Visconti. I
cannot trace his first reference, but in a Guide pour le Musée
Royal Bourbon, traduit par C. J. J. (Naples; 1831), I find on
p. 152 that no. 363 is a bust of Apollonius, 2¾ feet high,
carefully executed, with a Zeus-like head, having a beard and
long hair descending onto the shoulders, bound with a deep
fillet. The bust seems to be ancient. I have, however, not been
able to find a reproduction of it. Visconti (E. Q.) in the
atlas of his Iconographie Grecque (Paris; 1808), vol. i. plate
17, facing p. 68, gives the reproduction of a contorniate, or
medal with a circular border, on one side of which is a head of
Apollonius and the Latin legend APOLLONIVS TEANEVS. This also
represents our philosopher with a beard and long hair; the head
is crowned, and the upper part of the body covered with a tunic
and the philosopher's cloak. The medal, however, is of very
inferior workmanship, and the portrait is by no means pleasing.
Visconti in his letterpress devotes an angry and contemptuous
paragraph to Apollonius, "ce trop célèbre imposteur," as he
calls him, based on De Tillemont.

[116] See Chassang, op. cit., p. 458, for a criticism on this
statement.

[117] This was before Vespasian became emperor.

[118] This was a staff, or baton, used as a cypher for writing
dispatches. "A strip of leather was rolled slantwise round it,
on which the dispatches were written lengthwise, so that when
unrolled they were unintelligible; commanders abroad had a
staff of like thickness, round which they rolled their papers,
and so were able to read the dispatches." (Liddell and Scott's
Lexicon sub voc.) Hence scytale came to mean generally a
Spartan dispatch, which was characteristically laconic in its
brevity.

[119] See i. 7, 15, 24, 32; iii. 51; iv. 5, 22, 26, 27, 46; v.
2, 10, 39, 40, 41; vi. 18, 27, 29, 31, 33; viii. 7, 20, 27, 28.

[120] I.e., Cynic.

[121] Chassang (op. cit., pp. 395 sqq.) gives a French
translation of them.

[122] Art. "Apollonius," Smith's Dict. of Class. Biog.

[123] That is to say, a philosopher of 600 years ago.

[124] That is to expiate blood-guiltiness with blood-sacrifice.

[125] Chaignet (A. É.), in his Pythagore et la Philosophie
pythagoricienne (Paris; 1873, 2nd ed. 1874), cites this as a
genuine example of Apollonius' philosophy.

[126] That is his idea of death.

[127] The text of the last sentence is very obscure.

[128] The full title is given by Eudocia, Ionia; ed. Villoison
(Venet.; 1781), p. 57.

[129] See Zeller, Phil. d. Griech, v. 127.

[130] Præparat. Evangel., iv. 12-13; ed. Dindorf (Leipzig;
1867), i. 176, 177.

[131] A play on the meanings of [Greek: logos], which signifies
both reason and word.

[132] Psyche, I. ii. 5.

[133] Noack, ibid.

[134] See Noack, Porphr. Vit. Pythag., p. 15.

[135] Ed. Amstelod., 1707, cc. 254-264.

_WORKS BY THE SAME AUTHOR._

+THE PISTIS SOPHIA: A Gnostic Gospel.+

(With Extracts from the Books of the Saviour appended).
Originally translated from Greek into Coptic, and now for the
first time Englished from Schwartze's Latin Version of the
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_SOME PRESS OPINIONS._

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+THE UPANI[S.]HADS: 2 Volumes.+

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