Philostratus, The Life of Apollonius of Tyana: Volume II. Books 6-8. Epistles of Apollonius. Eusebius: Treatise (Loeb Classical Library No. 17)

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LIFE OF APOLLONIUS,

BOOK

making any voyage over the Red Sea

VI

adventuring CHAP, the wisdom It is not to-day therefore for the first of India. time that I shall make my choice*;, but I made it 01*

to the inhabitants of the Gulf, to taste

though I did noU obtain what I hoped to For what is there to wonder at it a man who has missed what he was looking for, returns And if I should convert my friends to the search ? Ions: asro,

obtain.

yonder to this point of view, and persuade them to adopt the convictions which I have adopted myself, should 1, tell me, be guilty of any hardihood ? For you must not reject the claim that youth makes, that in some way it assimilates an idea more easily than old age and anyone who counsels another to adopt the wisdom and teaching which he himself has chosen, anyhow escapes the imputation of trying to persuade And others of things he does not believe himself anyone who takes the blessings bestowed upon him by fortune into a corner and there enjoys them by himself, violates their character as blessings, for he prevents their sweetness from being enjoyed by as ;

many

as possible."

XVII

When

Nilus had finished these arguments, and chap. enough they were, Apollonius took him Apollonius ] -J ccfC 1 up and said: "It you are in love with my prepares to vlslttlie before I discuss had not wisdom,' you better, begin, J sources of i t " Let us the Nile with me the question ot my reward r discuss it," answered Nilus, " and do you ask what" to be content " I ask ever you like." you," he said, with the choice you have made, and not to annoy the naked sages by giving them advice which they juvenile

•

-4.1

'

.»

73

FLAVIUS PHILOSTRATUS cap.

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BOOK

LIFE OF APOLLONIUS, "I consent/' he will not take." be agreed upon as your reward."

said,

VI

"and

let this cnAP.

This then was the

substance of their conversation, and when Nilus at its close asked him how long a time he would stay " So long as the amorig the naked sages he replied :

in remaining quality of their wisdom justifies anyone and after that I shall take my in their company way to the cataracts, in order to see the springs of the Nile, for it will be delightful not only to behold the sources of the Nile, but also to listen to the ;

roar of its waterfalls."

XVIII After they had held this discussion and listened some recollections of India, they lay down to sleep upon the grass but at daybreak, having offered their

to

;

citap.

B

tfirst

discusses

accustomed prayers, they followed Nilus, who ^jked sages led them into the presence of Thespesion. They the sanim"al accordingly greeted one another, and sitting down |gy p t together in the grove they began a conversation " How in which Apollonius led as follows important " is conceal to not said it :

wisdom,

proved by for because the our conversation of yesterday Indians taught me as much of their wisdom as I thought it proper for me to know, I not only remember my teachers, but I go about instilling And you too into others what I heard from them. will be richly rewarded by me, if you send me away with a knowledge of your wisdom as well for I shall not cease to go about and repeat your teachings to the Greeks, while to the Indians I shall write is,"

he,

;

;

them." 75

FLA VI US PHILOSTRATUS XIX "

cap.

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76

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LIFE OF APOLLOX1 US, BOOK VI

XIX "Ask," they said, "for you know question comes chap. and argument follows on it." And Apollonius Apollonius " It is about the said gods that I would like to j***** **9 ask you a question first, namely, what induced you of Egypt first

:

to impart, as your tradition, to the people of this

country forms of the gods that are absurd and grotesque in all but a few cases ? In a few cases, do I woidd rather say that in very few are I say ? the gods' images fashioned in a wise and god-like manner, for the mass of your shrines seem to have been erected in honour rather of irrational and ignoble animals than of gods." Thespesion, resenting these remarks, said " And your own images in " " In the way," Greece, how are they fashioned ? he replied, "in which it is best and most reverent to construct images of the gods." "^ suppose you allude," said the other, "to the statue of Zeus in Olvmpia, and to the image of Athena and to that of the Cnidian goddess and to that of the Argive goddess and to other images equally beautiful :

" Not only to these," " but without exception I mainin other lands statuary has scrupulously observed decency and fitness, you rather make ridicule of the gods than really believe in them." " Your artists, then, like Phidias," said the

and

full

of

charm."'

replied Apollonius, tain, that whereas

other,

"and

like Praxiteles,

went up,

I

suppose, to

heaven and took a copy of the forms of the gods, and then reproduced these by their art, or was there any other influence which presided over and guided their " " There was," said Apollonius, " and moulding ? 77

FLA VI US PHILOSTRATUS cap. " /cat fj-ecrrov ye aofyias

"ov yap dv

ri

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69

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78

LIFE OF APOLLONIUS,

BOOK

VI

an influence pregnant with wisdom and genius." chap. « What was that ?" said the other, " for I do not XIX " think you can adduce any except imitation." Imagination," said Apollonius, "wrought these works, a wiser and subtler artist by far than imitation for imitation can only create as its handiwork what it ;

has seen, but imagination equally what it has not seen for it will conceive of its ideal with reference to the reality, and imitation is often baffled by for it marches terror, but imagination by nothing undismayed to the goal which it has itself laid down. When you entertain a notion of Zeus you must, I supand seasons and pose, envisage him along with heaven stars, as Phidias in his day endeavoured to do, and if you would fashion an image of Athene you must image in your mind armies and cunning, and handicrafts, and how she leapt out of Zeus himself. But if you make a hawk or an owl or a wolf or a dog, and put it in your temples instead of Hermes or Athene or Apollo, your animals and your birds may be esteemed and of much price as likenesses, but the ;

;

gods will be very much lowered in their dignity." "I think," said the other, "that you criticise our for if the Egyptians have religion very superficially ;

by their deep respect and reverence in the representation of the gods, and by the circumstance that they fashion their forms as symbols of a profound inner meaning, so as to enhance

any wisdom, they show

it

and august character." Apollonius thereon merely laughed and said " My good friends, vou have indeed greatly profited by the wisdom of their solemnity

:

Egypt and Ethiopia, if your dog and your ibis and your goat seem particularly august and god-like, for this is what I learn from Thespesion the sage. 79

FLAVIUS PHILOSTR ATI'S cap. rt ev TOUTOi?

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XX CAP

Me-ra ravra 6 Secnrecrlajv uxnrep p.eOicrrap,ei'o<; rovrovl rov \6yov, ijpero rbv WttoWmviov irepl So

LIFE OF APOLLONIUS,

BOOK

VI

But what is there that is august or awe-inspiring in CHAP. X1X these images ? Is it not likely that perjurers and and all the rabble of low will temple-thieves jesters despise such holy objects rather than dread them and if they are to be held august for the hidden ;

meanings which they convey, surely the gods in Egypt would have met with much greater reverence, if no images of them had ever been set up at all, and if you had planned your theology along other lines wiser and more mysterious. For I imagine you might have built temples for them, and have fixed the altars and laid down rules about what to sacrifice and what not, and when and on what scale, and with what liturgies and rites, without introducing any image at all, but leaving it to those who frequented the temples to imagine the images of the gods for the mind can more or less delineate and figure them to itself better than can any artist; but you have denied to the gods the privilege of beauty both of the outer eye and of inner sug" There gestion." Thespesion replied and said ;

:

was a certain Athenian, called Socrates, a foolish old man like ourselves, who thought that the dog and the goose and the plane tree were gods and used to swear by them." " He was not foolish," said Apollonius, "but a divine and unfeignedly wise man; for he did not swear by these objects on the understanding that they were gods, but to save himself from swearing by the gods."

XX Thereupon Thespesion as if anxious to drop this chap. subject, put some questions to Apollonius, about the xx 81 vol.

*

ii.

r.

FLAVIUS PHILOSTRATUS cap.

Aa/cww/cfj? fidcrriyos /cat el Brj/xoaia ol Aa/ce" to? e£ dvOpcoircov ye," UTrev, Sai/noviot Traiovrac " (o ©ecnrecrttoj/, avrol fiaKicrra ol eXevOepioi re " KaX evSotci/Aoi. rov<; Se oi/eeTa? dSucovi'Ta? tl" " ov/cer diTOKTeivovcnv" elrrev, e>/, 1) " " ire avroiv yiyvGocncei ;" %vviacnv" elirev, pi " tocnrep e\ rd "Ta/clvOta ical ra$ Tvp-voTraihids, " elr ovk Qeao~op.evoi £vv i')hovfj re opp.y irdar)" "

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7]

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Xcovie,"

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1

82

I conjecture /xovov for fiovot.

LIFE OF APOLLONIUS,

BOOK

VI

chap. scourging in Sparta, and asked if the Lacedaemon" ians were smitten with rods in public. Yes," answered the other, " as hard, O Thespesion, as men SCO ur^ing can smite them and it is especially men of noble £f ^Partan ;

and distinguished birth among them that are so " Then what do do to menials," he treated." they " " " when They do not kill asked, they do wrong ? them nowadays," said Apollonius, "as Lycurgus to them formerly allowed, but the same whip is used

" And what judgment does Hellas" pass upon " " the matter ? They flock," he answered, to see the as if spectacle with pleasure and utmost enthusiasm, to the festival of Hyacinthus, or to that of the naked " Then these excellent Hellenes are not boys." ashamed, either to behold those publicly whipped who erewhile governed them or to reflect that they were governed by men who are whipped before the not reform eyes of all ? And how is it that you did For they say that you interested yourthis abuse ? self in the affairs of the Lacedaemonians, as of other " So far as anything could be reformed, I people." too."

gave them my advice, and they readily adopted it but at the for they are the freest of the Hellenes same time they will only listen to one who gives them good advice. Now the custom of scourging is a ceremony in honour of the Scythian Artemis, so they say, and was prescribed by oracles, and to oppose the regulations of the gods is in my opinion " 'Tis a utter madness." poor wisdom, Apollonius," he replied, " which you attribute to the gods of the Hellenes, if they countenance scourging as a part of the discipline of freedom." "It's not the scourging," he said, " but the sprinkling of the altar with human blood that is important, for the Scythians too held ;

;

83

FLAVIUS PHILOSTRATUS cap. /ecu

Be

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p.i]re

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LIFE OF APOLLONIUS,

BOOK

VI

the altar to be worthy thereof but the Lacedae- chap. monians modified the ceremony of sacrifice because xx of its implacable cruelty, and turned it into a contest of endurance, undergone without any loss of life, and yet securing to the goddess as first fruits an offering of their own blood." "Why then," said the other, "do they not sacrifice strangers right out to Artemis, as the Scythians formerly considered it right to do?" "Because," he answered, "it is not congenial to any of the Greeks to adopt in their full rigour the manners and customs of barbarians.'* " And yet,' said the other, " it seems to me that it would be more humane to sacrifice one or two of them than to enforce as they do a policy of exclusion against all ;

foreigners." " Let us not assail,"

said the other, " O Thesthe pesion, law-giver Lycurgus but Ave must understand liim, and then we shall see that his prohibition to strangers to settle in Sparta and live there was not inspired on his part by mere boorish exclusiveness, but by a desire to keep the institutions of ;

Sparta in their original purity by preventing out'• siders from mingling in her life." Well," said the other, " I should allow the men of Sparta to be what they claim to be, if they had ever lived with strangers, and yet had faithfully adhered to their home principles for it was not by keeping true to themselves in the absence of strangers, but by doing so in spite of their presence, that ;

they needed to show their superiority. But they, although they enforced this policy of excluding strangers, corrupted their institutions, and were found doing exactly the same as did those of the Greeks whom they most detested. Anyhow, their 85

FLAVIUS PHILOSTRATUS ravra eVtTa^et? tmv (f)opa>v drriKcorepov avrols e/3ov\ev0r>, Kal vrrep wv 7ro\epLr/rea 7rpo9

cap. al fxera

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;

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LIFE OF APOLLONIUS,

BOOK

VI

subsequent naval programme and policy of imposing tribute was modelled entirely upon that of Athens, and they themselves ended by committing acts which they had themselves regarded as a just casus belli against the Athenians, whom they had no sooner beaten in the field than they humbly adopted, as if they were the beaten party, their And the very fact that the goddess pet institution. was introduced from Taurus and Scythia was the

But action of men who embraced alien customs. if an oracle prescribed this, what want was there of

What need

to feign an endurance only they wanted to prove the disdain that Lacedaemonians felt for death, they had I think done better to sacrifice a youth of Sparta with his own consent upon the altar. For this would have been a real proof of the superior courage of the Spartans, and would have disinclined Hellas from ranging herBut you will say self in the opposite camp to them. that they had to save their young men for the battlefield well, in that case the law which prevails among the Scythians, and sentences all men of sixty years of age to death, would have been more suitably introduced and followed among the Lacedaemonians than among the Scythians, supposing that they embrace death in its grim reality and not as a mere parade. These remarks of mine are directed not so much against the Lacedaemonians, For if ancient as against yourself, O Apollonius. institutions, whose hoary age defies our understanding of their origins, are to be examined in an unsympathetic spirit, and the reason why they are pleasing to heaven subjected to cold criticism, such a line of

a scourge ? fit for slaves

?

Had

;

speculation will produce a crop of odd conclusions

;

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LIFE OF APOLLONIUS,

BOOK

VI

we could attack the mystery rite of* Eleusis in chap. the same way and ask, why it is this and not that and the same with the rites of the Samothracians, for in their ritual they avoid one thing and insist on another and the same with the Dionysiac ceremonies and the phallic symbol, and the figure erected in Cyllene, and before we know where we are we shall be picking holes in everything. Let us choose, therefore, any other topic you like, but respect the sentiment of Pythagoras, which is also our own for it is better, if we can't hold our tongues about everything, at any rate to preserve silence about such matters as these." Apollonius replied and said, " If, O Thespesion, you had wished to discuss the topic seriously, you would have found that the Lacedaemonians have many excellent arguments to advance in favour of their institutions, proving that they are sound and superior to those of other Hellenes but since you are so averse to continue the discussion, and even regard it as impious to talk about such things, let us proceed to another subject, of great importance, as I am convinced, for it is about justice that I shall now put a question." for

;

;

;

;

XXI "Let

us," said Thespesion, "tackle the subject chap. one very suitable to men, whether they are But lest we should drag in the problem of wise or not wise. re c " opinions of Indians, and so confuse our discussion, ^ 8 e in and go off without having formed any conclusions, general do you first impart to us the views held by the Indians concerning justice, for you probably examined

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.

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LIFE OF APOLLONIUS, BOOK VI and if their opinion is chap. views on the spot will be correct we it but if we have XXI to adopt proved to in its wiser put place, you must adopt something our view, for that too is plain justice." Said " Your plan is excellent and most satisApollonius so do you listen to the conversation factory to me which I held there. For I related to them how I had once been the captain of a large ship, in the period when my soul was in command of another body, and their

;

;

:

;

how

I

thought myself extremely just because, when

me a reward, if I would betray my ship by running it into roads where they were going to lie in wait for it, in order to seize the cargo, I agreed and made the promise, just to save them from attacking us, but intending to slip by them and " And," said get beyond the place agreed upon." the Indians "did that this was agree Thespesion, justice?" "No, they laughed at the idea," he replied, "for they said that justice was something more than not being unjust." " It was very sensible," " of the Indians to said the other, reject such a view ; for good sense is something more than not entertaining nonsense, just as courage is something more than not running away from the ranks and so temperance is something more than the avoidance of adultery, and no one reserves his praise for a man who has simply shown himself to be not bad. For because a thing, no matter what, is equi-distant between praise and punishment, it is not on that account to be reckoned off-hand to be virtue." then, Thespesion," said Apollonius, "are " we to crown the just man and for what actions ? " Could discussed more have justice completely you and more opportunely," said the other, " than when robbers offered

;

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92

LIFE OF APOLLONIUS,

BOOK

VI

the sovereign of so large and so flourishing a country chap. intervened in your philosophic discussion of the art of kingship, a thing intimately connected with justice?"

"If

it

had been Phraotes/'

said Apollonius,

"who

turned up on that occasion, you might rightly blame me for not gravely discussing the subject of justice in his presence. But you know from the account which I gave of him yesterday that the man is a drunkard and an enemy of all philosophy. What need therefore was there to inflict on him the trouble? Why should we try to win credit for ourselves in the presence of a sybarite who thinks of nothing but his

own

But inasmuch as it is incumbent pleasures ? upon wise men like ourselves to explore and trace out justice, more so than on kings and generals, let us proceed to examine the absolutely just man. For though I thought myself just in the affair of the ship, and thought others just too, because they do not practise i7iiustice, you deny that this in itself constitutes them just or worthy of honour." "And rightly so," said the other, "for whoever heard of a decree being drafted by Athenians or Lacedaemonians in favour of crowning so and so, because he is not a libertine, or of granting the freedom of the city to so and so, because the temples have not been robbed by him ? Who then is the For neither just man and what are his actions? did I ever hear of anyone being crowned merely for his justice, nor of a decree being proposed over a just man to the effect that so and so shall be crowned, because such and such actions of his show him to be just. For anyone who considers the fate of Palamedes in Troy or of Socrates in Athens, Mill discover that even justice is not sure of success 93

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LIFE OF APOLLONIUS, BOOK VI among men,

for assuredly these

men

suffered

most chap.

x themselves most just. Still they T ^e f t at least were put to death on the score of .acts of Aristides injustice imputed to them, and the verdict was a distortion of the truth whereas in the case of Aristides the son of Lysimachus, it was very justice that was the undoing of him, for he in spite of his banished merely because of his integrity was r

unjustly being

;

And I am sure that reputation for this very virtue. will appear in a very ridiculous light for having been appointed by Zeus and by the Fates to prevent men being unjust to one another, she has never been able to defend herself against

justice

;

injustice.

And

the history of Aristides

is

sufficient to

me

to

show the difference between one who is not unjust and one who is really just. For, tell me, is not this the same Aristides of Avhom your Hellenic compatriots when they come here tell us that he undertook a voyage to the islands to fix the tribute of the allies, and after settling it on a fair basis, returned again to his country still wearing the same cloak in which he left it?" "It is he," answered

" who made the love of poverty once to " Now," said the other, "let us suppose that there were at Athens two public orators passing an encomium upon Aristides, just after he had returned from the allies; one of them proposes that he shall be crowned, because be has come back again Apollonius,

flourish."

without enriching himself or amassing any fortune, but the poorest of the Athenians, poorer than he was before and the other orator, we will suppose, ' drafts his motion somewhat as follows Whereas Aristides has fixed the tribute of the allies according ;

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LIFE OF APOLLONIUS,

BOOK

VI

to their ability to pay, and not in excess of the chap. resources of their respective countries and where- XXI as he has endeavoured to keep them loyal to the Athenians, and to see that they shall feel it no ;

grievance to pay upon this scale,

hereby resolved not suppose that Aristides would himself have opposed the first of these resolutions, as an indignity to his entire life, seeing that it only honoured him for not doing whereas, he might perhaps have supinjustice to

crown him

for justice.'

it is

Do you

;

ported the other resolution as a fair attempt to express his intentions and policy ? For I imagine it was with an eye to the interest of Athenians and subject states alike, that he took care to fix the

on a

and moderate basis, and in fact his was conclusively proved after his death. For when the Athenians exceeded his valuations and imposed heavier tributes upon the islands, their naval supremacy at once went to pieces, though it more than anything else had made them formidable on the other hand the prowess of the Lacedaemonians passed on to the sea itself; and nothing was left of Athenian supremacy, for the whole of the subject states rushed into revolution and made good their escape. It follows then, O tribute

wisdom

fair

in this matter

;

Apollonius, that rightly judged, it is not the that is just, but the

who abstains from injustice who himself does what is

man man

just, and also influences others not to be unjust ; and from such justice as his there will spring up a crop of other virtues, especially those of the law-court and of the legislative chamber. For such a man as he will make a much fairer judge than people who take their oaths upon the dissected parts of victims, and his

97 VOL.

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LIFE OF APOLLONIUS,

BOOK

VI

will be similar to that of Solon and of chap. Lycurgus for assuredly these great legislators were inspired by justice to undertake their work."

legislation

;

XXII Such, according to Damis, was the discussion held chap. xxn by them with regard to the just man, and Apollonius, he says, assented to their argument, for he always d^wts " 8 agreed with what was reasonably put. They also with had a philosophic talk about the soul, proving its and nuus inllis train immortality, and about nature, along much the same lines which Plato follows in his Timaeus and after some further remarks and discussions of the laws of " For the Hellenes, Apollonius said myself I have come all this way to see yourselves and visit the springs of the Nile for a person who only comes as far as Egypt may be excused if he ignores the latter, but if he advances as far as Ethiopia, as I have done, he will be rightly reproached if he neglects to visit them, and to draw as it were from their well-springs some arguments of his own." "Farewell then," 1

;

:

;

"and pray to the springs for whatever you desire, for they are divine. But I imagine you will take as your guide Timasion, who formerly lived at Naucratis, but is now of Memphis for he is well acquainted with the springs of the Nile and he is not so impure as to stand in need of further said the other,

;

But as for you, O Nilus, we would have a talk to you by ourselves." The meaning of this sally was clear enough to ApolJpnius, for he well understood their annoyance at Nilus' preference for himself; but to give them an lustrations.

like

to

99 h

2

FLAVIUS PHILOSTRATUS cap.

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AWiOTres 100

LIFE OF APOLLON1US,

BOOK

VI

opportunity of speaking to him apart, he left them to prepare and pack up for his journey, for he meant to start at daybreak. And after a little time Nilus returned, hut did not tell them anything of what they had said to him, though he laughed a good deal

ciiap.

And no one asked him what he was laughing ahout, but they respected his secret.

to himself.

XXIII

They then took

their supper and after a discussion chap. they laid them down to sleep where „ DgsCI'IDlIOU they were but at daybreak they said goodbye to f the the naked sages, and started off along the road which ^^g^iie leads to the mountains, keeping the Nile on their right hand, and they saw the following spectacles deserving of notice. The Catadupi are mountains formed of good soil, about the same size as the hill of the Lydians called Tmolus and from them the Nile flows rapidly down, washing with it the soil of which it creates Egypt but the roar of the stream, as it breaks down in a cataract from the mountains and hurls itself noisily into the Nile, is terrible and intolerable to the ears, and many of those who have approached it too close have returned with the loss of their hearing.

of certain

trifles ;

;

;

XXIV Apollonius, however, and his party pushed on till chap. they saw some round-shaped hills covered with trees, the leaves and bark and gum of which the Ethiopians IOI

FLAVIUS PHILOSTRATUS cap.

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XXVI xxvi

AtaXeyopievovs Be virep tmv Orjptwv tovs avBpas virep t?}?
zeal epcXoeroepovvras

102

LIFE OF APOLLONIUS, BOOK VI regard as of great value; and they also saw lions citap. and leopards and other such wild xxn animals but they were not attacked by any of them, for they fled from them in haste as if they And they also were scared at the sight of men. saw stags and gazelles, and ostriches and asses, the latter in great numbers, and also many wild bulls and ox-goats, so-called, the former of these two animals being a mixture of the stag and the ox, that latter of the creatures from which its name is taken. They found moreover on the road the hones and half-eaten carcases of these for the lions, when they have gorged themselves with fresh prey, care little for what is left over of it, because, I think, they feel sure of catching fresh quarry whenever close to the path, ;

;

they want

it.

XXV It

is

here that the

nomad Ethiopians

live

in

a chap.

upon waggons, and not far from them the elephant-hunters, who cut up these animals and sell the flesh, and arc accordingly called by a name which signifies the selling of elephants. And the Nasamones and the man-eaters and the pigmies and sort of colony

„

tribes of

Ethiopia

the shadow-footed people are also tribes of Ethiopia,

and they extend as far as the Ethiopian ocean, which no mariners ever enter except castaways who do so against their will.

XXVI As our company were discussing these animals CHAP. and talking learnedly about the food which nature I

103

FLAVIUS PHILOSTRATUS C' AT> -

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TrXaaias 104

ttjv

rbv NeiXoy /cvpaivovaas re

LIFE OF APOLLONIUS,

BOOK

VI

heard a sound ciiap. supplies in their different cases, they thunder not a crashing sound, but of thunder

as of

:

when it is still hollow and concealed in the And Timasion said " A cataract is at hand, cloud. gentlemen, the last for those who are descending the. river, but the first to meet you on your way

as

it is

cataracts

:

And after they stades, up." he says that they saw a river discharging itself from the hill-side quite as big as the Marsyas and the Maeander at their first confluence ; and he says that after they had put up a prayer to the Nile, they went on till they no longer saw any animals at all ; for the latter are naturally afraid of noise, and therefore live by calm waters rather than by those which rush headlong with a noise. And after fifteen stades had advanced about ten

was they heard another cataract which this time horrible and unbearable to the senses, for it was twice as loud as the first one and it fell from much higher And Damis relates that his own ears mountains. and those of one of his companions were so stunned by the noise, that he himself turned back and besought Apollonius not to go any further however he, along with Timasion and Nilus, boldly pressed on to the third cataract, of which he made the following Peaks there overhang the report on their return. but the Nile, at the most eight stades in height eminence faces the mountains, namely a beetling brow of rocks mysteriously cut away, as if in a quarry, and the fountains of the Nile cling to the edge of the mountain, till they overbalance and fall on to the rocky eminence, from which they pour into the But the Nile as an expanse of whitening billows. effect produced upon the senses by this cataract, which is many times greater than the earlier ones, ;

;

10:

FLAVIUS PHILOSTRATUS cap.

&

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