 Volume 1, Book 2, chapters 1 through 11 of the Life of Apollonius of Tyanna. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Life of Apollonius of Tyanna by Flavius Philostratus, translated by F. C. Coneybear. Volume 1, Book 2. Chapter 1 In the summer our travelers, together with their guide, left Babylon and started out mounted on camels, and the king had supplied them with a camel driver and plenty of provisions as much as they wanted. The country through which they traveled was fertile, and the villages received them very respectfully, for the leading camel bore upon his forehead a chain of gold to intimate to all who met them that the king was sending on their way some of his own friends, and as they approached the Caucasus they say that they found the land becoming more fragrant. Chapter 2 We may regard this mountain as the beginning of the Taurus which extends through Armenia and Cilicia as far as Pamphylia and Mycaly, and it ends at the sea on the shore of which the Kerions live, and this we may regard as the extreme end of the Caucasus and not as its beginning, as some people say. For the height of Mycaly is not very great, whereas the peaks of the Caucasus are so lofty that the sun is cloven asunder by them, and it encompasses with the rest of the Taurus the whole of Scythia which borders on India and Skirtsmiotis and the left side of Pontus, a distance almost of twenty thousand states, for no less than this is the extent of land enclosed by the elbow of the Caucasus. As to the statement made about such part of the Taurus as in our own country, to the effect that it projects beyond Armenia, it was long disbelieved, but has received definite confirmation from the conduct of the pards, which I know are caught in the spice-bearing region of Pamphylia. For these animals delight in fragrant odors, and sending their smell from afar off they quit Armenia and traverse the mountains in search of the tear or gum of the styrax, whenever the winds blow from its quarter and the trees are distilling, and they say that the pard was once caught in Pamphylia which was wearing a chain round its neck, and the chain was of gold and on it was inscribed in Armenian lettering, the king Arsakis to the Nisian God. Now the king of Armenia was certainly at that time Arsakis, and he, I imagine, finding the pard, had let it go free in honor of Dionysus because of its size, for Dionysus is called Nisian by the Indians and by all the Oriental races from Nisa in India, and this animal had been for a time under the restraint of man, and would let you pad it with your hand and caress it, but when it was goaded to excitement by the springtime, for in that season the pards begin to rut, it would rush into the mountains from longing to meet the male, decked as it was with the ring, and it was taken in the lower Taurus whether it had been attracted by the fragrance of the gum, and the Caucasus bounds India and media and stretches down by another arm to the Red Sea. And legends are told of this mountain by the barbarians, which also have an echo in the poems of the Greeks about it, to the effect that Prometheus, because of his love of man, was bound there, and that Hercules, another Hercules and not the Theban is meant, could not brook the ill treatment of Prometheus, and shot the bird which was feeding upon its entrails, and some say that he was bound in a cave, which, as a matter of fact, is shown in a foothill of the mountain, and Deimos says that his chains still hung from the rocks, though you could not easily guess at the material of which they were made, but others say that they bound him on the peak of the mountain, and it has two summits, and they say that his hands were lashed to them, although they are distant from one another, not less than a stayed, so great was his bulk. But the inhabitants of the Caucasus regard the eagle as a hostile bird, and burn out the nests which they build among the rocks by hurling into them fiery darts, and they also set snares for them, declaring that they are avenging Prometheus, to such an extent are their imaginations dominated by the fable. Having passed the Caucasus, our travelers say they saw men four cubits high, and that they were already black, and that when they passed over the river Indus, they saw others five cubits high. But on their way to this river, our wayfarers found the following incidents worthy of notice, for they were traveling by bright moonlight, when the figure of an Empusa or hobgoblin appeared to them, that changed from one form into another, until finally it vanished into nothing. And Apollonius realized what it was, and himself heaved abuse on the hobgoblin, and instructed his party to do the same, saying that this was the right remedy for such a visitation, and the phantasm fled away shrieking even as ghosts do. Chapter 5 And as they were passing over the summit of the mountain, going on foot, for it was very steep, Apollonius asked of Deimos the following question. He said, Tell me where we were yesterday? And he replied, On the plain. And today, O Deimos, where are we? Said he, In the Caucasus, if I mistake not. Then when were you lower down, than you are now? He asked again, and Deimos replied, That's a question hardly worth asking. For yesterday we were traveling through the valley below, while today we are close up to heaven. Said the other. Then you think, O Deimos, that our road yesterday lay low down, whereas our road today lays high up? He replied, Yes, by Zeus, unless at least I'm mad. Apollonius said, In what respect, then, do you suppose that our roads differ from one another, and what advantage has today's path for you over that of yesterday? Deimos said, Because yesterday I was walking along where a great many people go, but today where are very few? Said the other. Well, O Deimos, can you not also in a city turn out to the main street and walk where you will find very few people? Deimos replied, I did not say that, but that yesterday we were passing through villages and populations, whereas today we are ascending through an untrodden and divine region. For you heard our guide say that the barbarians declare this tract to be the home of the gods. And with that he glanced up to the summit of the mountain. But Apollonius recalled his attention to the original question by saying, Can you tell me, then, O Deimos, what understanding of divine mystery you get by walking so near the heavens? He replied, None whatever, Apollonius said. And yet you ought, when your feet are placed on a platform so divine and vast as this, you ought at once to utter thoughts of the clearest kind about the heaven and about the sun and moon, which you probably think you could touch from a vantage ground so close to heaven. Said he. Whatever I knew about God's nature yesterday, I equally know today, and so far no fresh idea has occurred to me concerning him. Replied the other. So then you are, O Deimos, still below and have won nothing from being high up, and you are as far from heaven as you were yesterday. And my question which I asked you to begin with was a fair one, although you thought that I asked it in order to make fun of you. Deimos replied, The truth is that I thought I should anyhow go down from the mountain wiser than I came up it, because I had heard, O Apollonius, that Anaxagoras of Clasomenae observed the heavenly bodies from the mountain Mimas in Ionia, and Thales of Miletus, from Mycaly, which was close by his home, and some are said to have used as their observatory Mount Penaeus, and others Athos. But I have come up a greater height than any of those, and yet shall go down again no wiser than I was before. Apollonius replied, For neither did they, and such stargazing show you indeed a bluer heaven and bigger stars and the sun rising out of the night. But all these phenomena were manifest long ago to shepherds and go-tards, but neither Athos will reveal to those who climb up it, nor Olympus so much extolled by the poets, in what way God cares for the human race, and how he delights to be worshipped by them, nor reveal the nature of virtue and of justice and temperance, unless the soul scans these matters narrowly. And the soul, I should say, if it engages on the task pure and undefiled, will soar much higher than this summit of Caucasus. Chapter 6 And having passed beyond the mountain, they at once came upon elephants with men riding on them, and these people dwell between the Caucasus and the River Kofen, and they are rude in their lives, and their business is to tend the herds of elephants. Some of them however rode on canals, which are used by Indians for carrying dispatches, and they will travel one thousand states in a day without ever bending the knee or lying down anywhere. One of the Indians then, who was riding on such a camel, asked the guide where they were going, and when he was told the object of their voyage he informed the nomads thereof, and they raised a shout of pleasure and bade them approach, and when they came up they offered them wine which they make out of palm dates and honey from the same tree, and steaks from the flesh of lions and leopards which they had just flayed, and our travelers accepted everything except the flesh, and then started off for India and betook themselves eastwards. Chapter 7 And as they were taking breakfast by a spring of water, Damus poured out a cup of the Indian's wine and said, Here's to you, Apollonius, on the part of Zeus the Saviour, for it is a long time since you have drunk any wine, but you will not, I am sure, refuse this as you do wine, that is made from the fruit of the vine. And with all he poured out a libation, because he had mentioned the name of Zeus. Apollonius then gave a laugh and said, Do we not also abstain from money, O Damus? said the other. Yes, by Zeus, as you have often intimated to us. Said the other. Shall we then abstain from the use of a golden drahma and of a silver piece, and be proof against temptation by any such coin, although we see not private individuals only, but kings as well, a gate for money? And then, if anyone offers us a brass coin or a silver one, or a golden one and a counterfeit, shall we not accept it, merely because it is not what it pretends to be and what the many itch to have? And to be sure, the Indians have coins of oralchicus and black brass, with which, I suppose, all who come to the Indian haunts must purchase everything. What then? Supposing the nomads, good people as they are, offered us money, would you in that case, Damus, seeing me decline it, have advised me better and have explained that what is coined by the Romans or by the king of media is really money, whereas this is another sort of stuff only in vogue among the Indians? And what would you think of me if you could persuade me of such things? Would you not think I was a cheat and abandoned my philosophy as thoroughly as cowardly soldiers do their shields? And yet, when you have thrown away your shield, you can procure another that is quite as good as the first, in the opinion of Archilochus. But how can one who has dishonored and cast away philosophy ever recover her? And in this case Dionysus might well pardon one who refuses all wine whatever. But if I chose date wine, in preference to that maid of grapes, he would be aggrieved, I am sure, and say that his gift had been scorned and flouted. And we are not far away from this God, for you hear the guide saying that the mountains of Nissa are close by, upon which Dionysus works, I believe, a great many miracles. Moreover, drunkenness, Damus, invades men not from drinking the wine of grapes alone, for they are equally roused to frenzy by date wine. Anyhow, we have seen a great many Indians overcome by this wine, some of them dancing till they fell, and others singing as they reeled about, just like the people among us, who indulge in drink of a night and not in season. And that you yourself regard this drink as genuine wine is clear from the fact that you poured out a libation of it to Zeus, and offered up the prayers which usually accompany wine. And this, Damus, is the defense which I have to make of myself against you, for neither do I wish to dissuade you from drinking, nor are these companions of ours either. Nay, I would allow you also to eat meat, for the abstinence from these things have, I perceive, profited you nothing, though it has profited me in the philosophic profession which I have made from boyhood. The companions of Damus welcomed this speech, and took to their good cheer with a will, thinking that they would find the journey easier if they lived rather better. Chapter 8 They crossed the river Kofen, themselves in boats, but the camels by a ford on foot, for the river has not yet reached its full size here. They were now in a continent subject to the king, in which the mountain of Nissa rises covered to its very top with plantations, like the mountain of Tmolos in Lydia, and you can ascend it, because paths have been made by the cultivators. They say, then, that when they had ascended it, they found the shrine of Dionysus, which, it is said, Dionysus founded in honor of himself, planting round it a circle of laurel trees, which enclosed just as much ground as suffices to contain a moderate-sized temple. He also surrounded the laurels with a border of ivy and vines, and he had set up inside an image of himself, knowing that in time the trees would grow together and make themselves into a kind of roof, and this had now formed itself, so that neither rain can wet nor wind blow upon the shrine. And there were scythes and baskets and wine presses, and their furniture dedicated to Dionysus, as if to one who gathers grapes, all made of gold and silver. And the image resembled a youthful Indian, and was carved out of polished white stone. And when Dionysus celebrates his orgies and shakes Nissa, the cities underneath the mountain hear the noise and exalt in sympathy. Now the Helens disagree with the Indians, and the Indians among themselves, concerning this Dionysus. For we declare that the Theban Dionysus made an expedition to India in the role both of soldier and of reveler, and we base our arguments, among other things, on the offering at Delphi, which is preserved in the treasuries there. And it is a disc of Indian silver bearing the inscription, Dionysus, the son of Semeli and of Zeus, from the men of India to the Apollo of Delphi. But the Indians who dwell in the Caucasus and along the river Kofen say that he was an Assyrian visitor when he came to them, who understood the affairs of the Theban. But those who inhabit the district between the Indus and the Hydraotes, and the continental region beyond, which ends at the river Ganges, declare that Dionysus was the son of the river Indus, and that the Dionysus of Thebes, having become his disciple, took to the Thyrsus, and introduced it in the Orgis, that this Dionysus declared that he was the son of Zeus, and had lived safe inside his father's thigh until he was born, and that he found a mountain called Merus, or thigh, on which Nyssa borders, and planted Nyssa in honor of Dionysus with the vine of which he had brought the suckers from Thebes. And that it was there that Alexander held his Orgis. But the inhabitants of Nyssa deny that Alexander ever went up to the mountain, although he was eager to do so, being an ambitious person and fond of old world things. But he was afraid, lest his Macedonians, if they got among vines, which they had not seen for a long time, would fall into a fit of homesickness, or recover their taste for wine, after they had already become accustomed to water only. So they say he passed by Nyssa making his vow to Dionysus, and sacrificing at the foot of the mountain. Well, I know that some people will take amiss what I write, because the companions of Alexander, on his campaigns, did not write down the truth in reporting this, but I, at any rate, insist upon the truth, and hold that, if they had respected it more, they would never have deprived Alexander of the praise due to him in this matter. For, in my opinion, it was a greater thing that he never went up, in order to maintain the sobriety of his army, than that he should have ascended the mountain, and have himself held revel there, which is what they tell you. CHAPTER TEN Damus says that he did not see the rock called the birdless, or ourness, which is not far distant from Nyssa, because this lay off the road, and their guide feared to diverge from the direct path. But he says he heard that it had been captured by Alexander, and was called birdless, not because it rises nine thousand feet, for the sacred birds fly higher than that, but because on the summit of the rock there is, they say, a cleft which draws into itself the birds which fly over it, as we may see at Athens also in the vestibule of the Parthenon, and in several places in Phrygia and Lydia, and this is the reason why the rock was called, and actually is, birdless. CHAPTER ELEVEN And as they made their way to the Indus, they met a boy of about thirteen years old, mounted on an elephant, and striking the animal. And when they wondered at the site, Apollonius said, Damus, what is the business of a good horseman? He replied, Why, what else than to sit firm upon the horse and control it, and turn it with the bit, and punish it when it is unruly, and to take care that the horse does not plunge into a chasm or a ditch or a hole, especially when he is passing over a marsh or a clay bog. Apollonius said, And shall we require nothing else, O Damus, of a good horseman? He said, Why, yes, when the horse is galloping up a hill he must slacken the bit, and when he is going down a hill he must not let the horse have his way, but hold him in, and he must caress his ears and mane, and in my opinion a clever rider never uses a whip, and I should commend anyone who rode in this way. And what is needful for a soldier who rides a charger? He said, The same things, O Apollonius, and in addition the ability to inflict and parry blows and to pursue and to retire, and to crowd the enemies together without letting his horse be frightened by the rattling of shields or the flashing of the helmets, or by the noise made when the men raise their war cry and give a whoop. This, I think, all belongs to good horsemanship. What, then, will you say of this boy who is riding on the elephant? He is much more wonderful, Apollonius, for it seems to me a super human feet for such a tiny might to manage so huge an animal, and guide it with the crook, which you see him digging into the elephant like an anchor, without fearing either the look of the brute or its height or its enormous strength. And I would not have believed it possible, I swear by Athena, if I had heard another telling it and had not seen it. Said Apollonius. Well, then, if anyone wanted to sell us this boy, would you buy him, Deimos? He said, Yes, by Zeus, and I would give everything I have to possess him, for it seems to me the mark of a liberal and splendid nature to be able to capture, like a citadel, the greatest animal which earth sustains, and then govern it as its master. Said the other. What, then, would you do with the boy, unless you bought the elephant as well? Deimos said. I would set him to preside over my household and over my servants, and he would rule them much better than I can. Apollonius said. And are you not able to rule your own servants? Deimos replied. About as able to do so as you are yourself, Apollonius, for I have abandoned my property and am going about, like yourself, eager to learn and to investigate things in foreign countries. But if you did actually buy the boy, and if you had two horses, one of them a racer and the other a charger, would you put him, O Deimos, on these horses? He answered, I would, perhaps, upon the racer, for I see others doing the same. But how could he ever mount a war-horse accustomed to carry armor? For he could not either carry a shield, as knights must do, or wear a breastplate or helmet. And how could he wield a javelin, when he cannot use the shaft of a bolt or of an arrow? And he would, in military matters, be like a stammerer, said the other. Then there is, Deimos, something else which controls and guides this elephant, and not the driver alone whom you admire almost to the point of worshipping. Deimos replied. What can that be, Apollonius? For I see nothing else upon the animal, except the boy. He answered, This animal is docile beyond all others, and when he has once been broken in to serve man, he will put up with anything at the hands of man, and he makes it his business to be tractable and obedient to him. And he loves to eat out of his hands, in the way little dogs do. And when his master approaches, he fondles him with his trunk, and he will allow him to thrust his head into his jaws. And he holds them as wide open, as his master likes, as we have seen among the nomads. But of a night the elephant is said to lament his state of slavery. Yes, by heaven, not by trumpeting in his ordinary way, but by wailing mournfully and piteously. And if a man comes upon him when he is lamenting in this way, the elephant stops his dirge at once as if he were ashamed. Such control, O Damus, has he over himself, and it is his instinctive obedience which actuates him rather than the man who sits upon him and directs him. End of Volume 1, Book 2, chapters 1 through 11. Volume 1, Book 2, chapters 12 through 21, of the life of Apollonius of Tyanna. This is a Librivox recording. All Librivox recordings are in the public domain. For more information or to volunteer, please visit Librivox.org. The Life of Apollonius of Tyanna by Flavius Philostratus, translated by F. C. Coneybear. Volume 1, Book 2, Chapter 12. And when they came to the Indus, they saw a herd of elephants crossing the river, and they say that they heard this account of the animals. Some of them are marsh elephants, others again mountain elephants, and there is also a third kind which belongs to the plain, and they are captured for use in war. For indeed they go into battle saddled with towers big enough to accommodate 10 or 15 Indians all at once, and from these towers the Indians shoot their bows and hurl their javelins, just as if they were taking aim from gate towers. And the animal itself regards his trunk as a hand, and uses it to hurl weapons. And the Indian elephants are as much bigger than those of Libya, and these are bigger than the horses of Nisa, and other authorities have dwelt on the age of the animals, and say that they are very long-lived. But our party too say that they came on an elephant near Taxila, the greatest city in India, who was anointed with myrrh by the natives and adorned with fillets. For, they said, this elephant was one of those who fought on the side of Porus against Alexander, and as it had made a brave fight, Alexander dedicated it to the sun. And it had, they say, gold rings around its tusks or horns, whichever you call them, and an inscription was on them written in Greek as follows. Alexander the son of Zeus dedicates Ajax to the sun. For he had given this name to the elephant, thinking so great an animal deserved a great name. And the natives reckoned that 350 years had elapsed since this battle, without taking into account how old the elephant was when he went into battle. Chapter 13. Anjuba, who was once sovereign of the Libyan race, says that formerly the knights of Libya fought with one another on elephants, and one division of these had a tower engraved upon their tusks, but the others nothing. And when night interrupted the fray, the animals which were so marked had, he says, got the worst of it, and fled into Mount Atlas. But he himself, four hundred years afterwards, caught one of the fugitives and found the captivity of the stamp still fresh on the tusk, and not yet worn away by time. This juba is of opinion that the tusks are horns, because they grow just where the temples are, and because they need no sharpening of any kind, and remain as they grew, and do not, like teeth, fall out and then grow afresh. But I cannot accept this view, for horns, if not all, at any rate, those of stags, do fall out and grow afresh. But the teeth, although in the case of men, those which may fall out, will in every case grow again. On the other hand, there is not a single animal whose tusk or dog tooth falls out naturally, nor in which, when it has fallen out, it will come again. For nature implants these tusks in their jaws for the sake of defense. And, moreover, a circular ridge is formed year by year at the base of the horns, as we see in the case of goats and sheep and oxen. But a tusk grows out quite smooth, and unless something breaks it, it always remains so, for it consists of a material and substance as hard as stone. Moreover, the carrying of horns is confined to animals with cloven hooves. But this animal has five nails, and the sole of his foot has many furrows in it, and not being confined by hooves, it seems to stand on a soft, flabby foot. And in the case of all animals that have horns, nature supplies cavernous bones and causes the horn to grow from outwards, whereas she makes the elephant tusk full and equally massive throughout. And when in the lathe you lay bare the interior, you find a very thin tube piercing the center of it, as in the case with teeth. Now the tusks of the marsh elephants are dark in color, and porous and difficult to work, because they are hollowed out into many cavities, and often knots are formed in them, which oppose difficulties to the craftsman's tool. But the tusks of the mountain kind, though smaller than these, are very white, and there is nothing about them difficult to work. But best of all are the tusks of the elephants of the plain, for these are very large and very white, and so pleasant to turn and carve that the hand can shape them into whatever it likes. If I may also describe the characters of these elephants, those which come from the marshes and are taken there, are considered to be stupid and idle by the Indians, but those which come from the mountains, they regard as wicked and treacherous, and, unless they want something, not to be relied upon by man. But the elephants of the plain are said to be good and tractable and fond of learning tricks, for they will write and dance, and will sway themselves to and fro, and leap up and down from the ground to the sound of the flute. Chapter 14 And Apollonius saw a herd, I think, of about 30 elephants crossing over the river Indus, and they were following, as their leader, the smallest among them. But the bigger ones had picked up their young ones by their projecting tusks, where they held them fast by twining their trunks around them. Said Apollonius, No one, O Damus, has instructed them to do this, but they act of their own instinctive wisdom and cleverness. And you see how, like baggage-porters, they have picked up their young, and have them bound fast on, and so carry them along. He said, I see, Apollonius, how cleverly and with what sagacity they do this. What then is the sense of the silly speculation indulged in by those who idly dispute whether the affection of animals for their young is natural or not, when these very elephants, by their conduct, proclaim that it is so, and that it comes to them by nature? For they have certainly not learnt to do so from men, as they have other things. For these have never yet shared their life of men, and have been endowed by nature with their love of their offspring, and that is why they provide for them and feed their young. Apollonius said, And you need not, Damus, confine your remarks to elephants, for this animal is only second to man, in my opinion, in understanding and foresight. But I am thinking rather of bears, for they are the fiercest of all animals, and yet they will do anything for their welps, and also of wolves, among which, although they are so addicted to plunder, yet the female protects its young ones, and the male brings her food in order to save the life of the welps. And I also equally have in mind the panther, which, from the warmth of its temperament, delights to become a mother, for that is the time when it is determined to rule the male and be mistress of the household, and the male puts up with anything and everything from her, subordinating everything to the welfare of the offspring. And there is also told a story of the lioness, how she will make a lover of the panther and receive him in the lion's lair in the plain, but when she is going to bring forth her young, she flees into the mountains to the haunts of the panthers, for she brings forth young ones that are spotted, and that is why she hides her young and nurses them in winding thickets, pretending that she is spending the day out hunting. For if the lion detected the trick, he would tear the welps in pieces and claw her offspring as illegitimate. You have read, no doubt, also, of one of Homer's lions, and how he made himself look terrible in behalf of his own welps, and steeled himself to do battle for them. And they say the Tigris, although she is the cruelest animal in this country, will approach the ships on the Red Sea to demand back her welps, and if she gets them back, she goes off mightily delighted. But if the ships sail away, they say that she howls along the sea coast, and sometimes dies outright. And who does not know the ways of birds, how that the eagles and the cranes will not build their nests until they have fixed in them the one an eagle stone, and the other a stone of light, to help the hatching out of the eggs and to drive away the snakes. And if we look at creatures in the sea, we need not wonder at the dolphins loving their offspring, for they are superior creatures. But shall we not admire the whales and seals and the vivaporous species? For I once saw a seal that was kept shut up at Ige in the circus, and she mourned so deeply for her wellp, which had died after being born in confinement, that she refused food for three days together, although she is the most voracious of animals. And the whale takes up its young ones into the cavities of its throat, whenever it is fleeing from a creature bigger than itself. And a viper has been seen licking the serpents which it had born, and caressing them with her tongue, which she shoots out for the purpose. But we need not entertain, Damus, the silly story that the young of vipers are brought into the world without mothers. For that is a thing which is consistent neither with nature nor with experience. Damus then resumed the conversation by saying, You will allow me then to praise Euripides for this iambic line which he puts into the mouth of Andromache. And in the case of all men then, their life lay in their children. Apollonius said, I admit that that is said cleverly and divinely, but much cleverer and truer would have been the verse if it had included all animals. Damus said, Then you would like, O Apollonius, to rewrite the line, so that we might sing it as follows. And in the case of all animals, then, their life lay in their children. And I agree with you, for it is better so. Chapter 15 But tell me this, did we not, at the beginning of our conversation, declare that the elephants display wisdom and intelligence in what they do? He replied, Why certainly we did say so, Damus, for if intelligence did not govern this animal, neither would it subsist, nor the populations among which it lived. Damus said, Why then do they conduct their passage over the river in a way so stupid and inconvenient to themselves? For, as you see, the smallest one is leading the way, and he is followed by a slightly larger one. Then comes another still larger than he, and the biggest ones come last of all. But surely they ought to travel in the opposite fashion and make the biggest ones a wall and rampart in front of themselves. Apollonius replied, But in the first place, they appear to be running away from men who are pursuing them, and whom we shall doubtless come across, as they follow the animal's tracks, and they must and ought to use their best strength to fortify their rear against attack, as is done in war, so that you may regard the elephant as the best tactician to be found among animals. Secondly, as they are crossing a river, if their biggest ones went first, that would not enable the rest of the herd to judge whether the water is shallow enough for all to pass. For the tallest ones would find the passage practicable and easy, but the others would find it dangerous and difficult, because they would not rise above the level of the stream. But the fact that the smallest is able to get across is a sign in itself to the rest that there is no difficulty. And moreover, if the bigger ones went in first, they would deepen the river for the small ones, for the mud is forced to settle down into ruts and trenches, owing to the heaviness of the animal and the thickness of his feet, whereas the larger ones are in no way prejudiced by the smaller ones crossing in front, because they sink in less deeply. Chapter 16 And I have read in the discourse of Juba that elephants assist one another when they are being hunted, and that they will defend one that is exhausted, and if they can remove him out of danger they anoint his wounds with the tears of the aloe tree standing round him like physicians. Many such learned discussions were suggested to them as one occasion after another worth speaking of arose. Chapter 17 And the statements made by Nyarkis and Pythagoras about the river Achesonis to the effect that it debauches to the Indus, and that snakes live in it seventy cubits long were, they say, fully verified by them. But I will defer what I have to say till I come to speak about dragons, of whose capture Damus gives an account. But when they reached the Indus and were inclined to pass over the river, they asked the Babylonian whether he knew anything of the river, and questioned him about how to get across it. But he said that he had never navigated it, nor did he know once they could get a boat onto it. They said, why then did you not hire a guide? He said, because I have one who will direct us. And with that he showed them a letter written to that effect, and this gave them occasion to marvel afresh at the humanity and foresight of Vardenis. For he had addressed the letter in question to the satrap of the Indus. Although he was not subject to his dominion, and in it he reminded him of the good service he had done him, but declared that he would not ask any recompense for the same. He said, for it is not my habit to ask for a return of favors. But he said he would be very grateful if he would give a welcome to Apollonius, and send him on wherever he wished to go. And he had given gold to the guide, so that, in case he found Apollonius in want thereof, he might give it to him, and save him from looking to the generosity of anyone else. And when the Indian received the letter, he declared that he was highly honored, and would interest himself in the sage as much as if the King of India had written in his behalf. And he lent his official boat for him to embark in, and other vessels on which the camels were ferried across. And he also sent a guide to the whole of the country, which is bordered by the Hydraotes. And he wrote to his own king, begging him not to treat with less respect than Vardenis, a man who was a Greek and divine. Chapter 18. Thus they crossed the Indus at the point where it was nearly forty states broad, for such is the size of its navigable portion. And they write to the following account of this river. They say that the Indus arises in the Caucasus, and is bigger at its source than any of the other rivers of Asia. And as it advances, it absorbs into itself several navigable rivers. And, like the Nile, it floods the land of India, and brings down soil over it. And so provides the Indians with land to sow in the manner of the Egyptians. Now it is said that there is snow on the hills in Ethiopia, and in the land of the Katadubi. And I do not choose to contradict out of respect for the authorities. Nevertheless, I cannot agree with them, when I consider how the river Indus affects the same results as the Nile, without any snow falling on the country that rises behind and above it. And moreover, I know that God has set the Ethiopian and the Indian at the two extremes, or horns, of the entire earth, making black the latter who dwell where the sun rises no less than the former who dwell where it sets. Now how should this be the case of the inhabitants, unless they enjoyed summer heat during the winter? But where the sun warms the earth all through the year, how can one suppose that it ever snows? And how could it ever snow there so hard as to supply the rivers there with water, and make them rise above their normal levels? But even if there were frequent snowfalls in regions so exposed to the sun, how could the melted snow ever cover such an expanse as to resemble a sea? And how could it ever supply a river which deluges the whole of Egypt? Chapter 19. And as they were being conveyed across the Indus, they say that they came across many river horses and many crocodiles, just as those do who sail along the Nile. And they say that the vegetation on the Indus resembles that which grows along the Nile, and that the climate of India is sunny in winter, but suffocating in summer. But to counteract this, Providence has excellently contrived that it should often rain in their country. And they also say that they learned from the Indians that the king was in the habit of coming to this river when it rose in the appropriate seasons, and would sacrifice to the river bowls and black horses. For white is less esteemed by the Indians than black, because, I imagine, the latter is their own color. And when he has sacrificed, they say that he plunges into the river a measure of gold made to resemble that which is used in measuring wheat. And why the king does this, the Indians, they say, have no idea. But they themselves conjectured that this measure was sunk in the river, either to secure the plentiful harvest, whose yield the farmers use such a measure to gauge or to keep the river within its proper bounds, and prevent it from rising to such heights as that it would drown the land. Chapter 20. And after they had crossed the river, they were conducted by the Satrap's guide direct to Taxila, where the Indian had his royal palace. And they say that on this side of the Indus the dress of the people consists of native linen, with shoes of Biblus and a hat when it rains, but that the upper classes there are appareled in Bezos, and that the Bezos grows upon a tree of which the stem resembles that of the white poplar, and the leaves those of the willow. And Apollonius says that he was delighted with the Bezos, because it resembled his sable philosopher's cloak. And the Bezos is imported into Egypt from India for many sacred uses. Taxila, they tell us, is about as big as Nineveh, and was fortified fairly well after the manner of Greek cities. And here was the royal residence of the personage who then ruled the empire of Poros. And they saw a temple, they say, in front of the wall, which was not far short of one hundred feet in size, made of porphyry, and there was constructed within it a shrine somewhat small as compared with the great size of the temple, which is also surrounded with columns and deserving of notice. For bronze tablets were nailed into each of its walls, on which were engraved the exploits of Poros and Alexander. But the pattern was wrought with orichalcus and silver and gold and black bronze, and you saw elephants, horses, soldiers, helmets, shields and spears, and javelins and swords all made of iron. And if we are to believe report in a respectable style of art resembling that of Xuxus or Polygnotus or Euphranor, who delighted in light and shade and infused life into their designs, as well as a sense of depth and relief. And the metals were blended in the design, melted in like so many colors, and the character of the picture was also pleasing in itself. For Poros dedicated these designs after the death of the Macedonian who was depicted in them in the hour of victory, reinstating Poros, who was wounded, and presenting him with India, which was now his gift. And it is said that Poros was grieved at the death of Alexander, and that he lamented him as a generous and good prince, and as long as Alexander was alive after his departure from India, he never used the royal diction and style, although he had licensed to do so, nor issued kingly edicts to the Indians, but figured himself as a satrap full of moderation, and guided in every action by the wish to please Alexander. Chapter 21 My argument does not allow me to pass over the accounts written of this Poros. For when the Macedonian was about to cross the river, and some of Poros's advisors wished him to make an alliance with the kings on the other side of the Haifaces and of the Ganges, urging that the invader would never face a general coalition against him of the whole of India, he replied. If the temper of my subjects is such that I cannot save myself without allies, then for me it is better not to be king. And when someone announced to him that Alexander had captured Darius, he remarked, a king but not a man. And when the mule driver had comparisoned the elephant on which he meant to fight, he said, he, oh king, will carry you. He replied, nay, I shall carry him, if I prove myself the same man I used to be. And when they counseled him to sacrifice to the river and induce it to reject the rafts of the Macedonians and make itself impassable to Alexander, he said, it ill befits those who have arms to resort to imprecation. And after the battle in which his conduct struck Alexander as divine and superhuman, when one of his relations said to him, if you had only paid homage to him after he had crossed, oh Poros, you would not yourself have been defeated in battle, nor would so many Indians have lost their lives, nor would you yourself have been wounded. He said, I knew from report that Alexander was so fond of glory that, if I did homage to him, he would regard me as a slave, but I fought him as a king. And I much preferred his admiration to his pity, nor was I wrong in my calculation. For by showing myself to be such a man as Alexander found me, I both lost and won everything in one day. Such is the character which the historians give of this Indian, and they say that he was the handsomest of his race, and in stature taller than any man since the Trojan heroes, but that he was quite young when he went to war with Alexander. And Volume 1, Book 2, chapters 12 through 21. Chapter 22 While he was waiting in the temple, and it took a long time for the king to be informed that strangers had arrived, Apollonius said, oh Damus, is there such a thing as painting? Why yes, he answered, if there be any such thing as truth. And what does this art do? It mixes together, replied Damus, all the colors there are, blue with green, and white with black, and red with yellow. And for what reason, said the other, does it mix these, for it isn't merely to get a color like dyed wax. It is, said Damus, for the sake of imitation, and to get a likeness of a dog, or a horse, or a man, or a ship, or of anything else under the sun, and what is more, you see the sun himself represented, sometimes born upon a four-horse car, as he is said to be seen here, and sometimes again traversing the heaven with his torch, in case he are depicting the aether and the home of the gods. Then, oh Damus, painting is imitation. And what else could it be, said he, for if it did not affect that, it would be voted to be an idol playing with colors. And, said the other, the things which are seen in heaven, whenever the clouds are torn away from one another. I mean the centaurs and stag antelopes, yes, and the wolves too, and the horses. What have you got to say about them? Are we not to regard them as works of imitation? It would seem so, he replied. Then, Damus, God is a painter, and has left his wing chariot upon which he travels, as he disposes of affairs human and divine, and he sits down on these occasions to amuse himself by drawing these pictures, as children make figures in the sand. Damus blushed, for he felt that his argument was reduced to such an absurdity, but a bologna's on his side had no wish to humiliate him, for he was not unfeeling in his refutations of people, and said, but I am sure, Damus, you did not mean that, rather that these figures flit through the heaven not only without meaning, but so far as providence is concerned by mere chance, while we who by nature are prone to imitation rearrange and create them in these regular figures. We may, he said, rather consider this to be the case, O Apollonius, for it is more probable and a much sounder idea. Then, O Damus, the maimetic art is too full, and we may regard the one kind as an employment of the hands and mind in producing imitations, and declare that this is painting, whereas the other kind consists in making likenesses with the mind alone. Not too fold, replied Damus, for we ought to regard the former as the more perfect and more complete kind being anyhow painting, and a faculty of making likenesses with the help both of mind and hand, but we must regard the other kind as a department of that, since its possessor perceives and imitates with the mind without having the delineative faculty, and would never use his hand in depicting his objects. Then, said Apollonius, you mean, Damus, that the hand is disabled by a blow or by disease? No, he answered, but it is disabled, because it has never handled pencil nor any instrument or colour, and has never learned to draw. Then, said the other, we are both of us, Damus agreed, that man oases maimetic faculty to nature, but his power of painting to art, and the same would appear to be true of plastic art, but me thinks you would not confine painting itself to the mere use of colours, for a single colour was often found sufficient for this purpose by our older painters, and as the art advanced it employed four, and later yet more. But we must also concede the name of painting, to an outline drawn without any colour at all, and composed merely of shadow and light. For in such designs we see resemblance, we see form and expression, and modesty and bravery, although they are altogether devoid of colour, and neither blood is represented nor the colour of a man's hair or beard. Nevertheless, the compositions in monochrome are likenesses of people, either tawny or white, and even if we drew one of these Indians with a white pencil, yet he would seem black, for there would be his flat nose, and his stiff curling locks and prominent jaws, and a certain gleam about his eyes, to give a black look to the picture, and depict an Indian to the eyes of all those who have intelligence. And for this reason I should say that those who look at works of painting and drawing require a maimetic faculty, for no one could appreciate or admire a picture of a horse or of a bull unless he had formed an idea of the creature represented. Nor again could one admire a picture of Ajax by the painter Timor Maccas, which represents him in a state of madness, unless one had conceived in one's mind first an idea or notion of Ajax, and had entertained a probability that after killing the flocks in Troy he would sit down exhausted and meditate suicide. But these elaborate works of porous we cannot, Deimos, regard as works of brass founding alone, for they resemble regular pictures, nor as works of painting alone, for they are cast in brass. So let us regard them as a chef d'oeuvre of a man who is both painter and brass founder at once, and as similar to the work of Hephaestus upon the shield of Achilles, as revealed in Homer, for they are crowded together in that work too, man slaying and slain, and you would say that the earth was stained with gore, though it is made of brass. Chapter 23 While the sage was engaged in this conversation, messengers and an interpreter presented themselves from the king to say that the king would make him his guest for three days, because the laws did not allow strangers residing in the city for a longer time, and accordingly they conducted him into the palace. I've already described the way in which the city is walled, but they say that it was divided up into narrow streets in the same irregular manner as its attens, that the houses were built in such a way, that if you look at them from outside they had only one story, while if you went into one of them you at once found subterranean chambers extending as far below the level of the earth as at the chambers above. Chapter 24 And they say that they saw a temple of the sun in which was kept a sacred elephant called Ajax, and there were images of Alexander made of gold, and others of porous, though the letter were of black bronze. But on the walls of the temple there were red stones and gold glittered underneath, and gave off as sheen as bright as sunlight. But the statue was compacted of pearls arranged in the symbolic manner affected by all barbarians in their shrines. Chapter 25 And in the palace they say that they saw no magnificent chambers nor any bodyguards or sentinels, but as is the case in the houses of the upper class a few servants, and only three or four of them who required to converse with the king, and they say that they admired this arrangement more than they did the pompous splendor of Babylon, and their esteem was enhanced when they went within, for the men's chambers and the porticoes and the whole of the vestibule were in a very chaste style. Chapter 26 So the Indian was regarded by Apollonius as a philosopher, and addressing him through an interpreter he said, I am delighted, O king, to find you living like a philosopher. And I, said the other, am over delighted that you should think of me thus. And, said Apollonius, is this customary among you, or was it you yourself established your government on so modest a scale? Our customs, said the king, are dictated by moderation, and I am still more moderate am I carrying them out, and though I have more than other men, yet I want little, for I regard most things as belonging to my own friends. Blessed are you then, in your treasure, said Apollonius, if you rate your friends more highly than gold and silver, for out of them grows up for you a harvest of blessings. Nay, more, said the king, I share my wealth also with my enemies, for the barbarians who live on the border of this country were perpetually quarreling with us and making raids into my territories, but I keep them quiet and control them with money, so that my country is patrolled by them, and instead of there invading my dominions, they themselves keep off the barbarians that are on the other side of the frontier, and are difficult people to deal with. And when Apollonius asked him whether Porus also had paid them subsidy, he replied, Porus was as fond of war as I am of peace. By expressing such sentiments he quite disarmed Apollonius, who was so captivated by him, that once, when he was rebuking euphrates for his wonderful self-respect, he remarked, Nay, let us rather reverence Freotis, the Inean, for this was the name of the Inean, and when a setrap for the greatest team in which he held the monarch, desired to bind on his brow a golden mitre adorned with various stones, he said, even if I were an admirer of such things I should decline them now, and cast them off my head, because I have met with Apollonius, and how can I now adorn myself with ornaments which I never before deigned to bind upon my head without ignoring my guest and forgetting myself. Apollonius also asked him about his diet, and he replied, I drink just as much wine as I pour out in libation to the sun, and whatever I take in the chase I give to others to eat, for I am satisfied with the exercise I get. But my own meal consists of vegetables and of the pith and fruit of date palms, and of all that a well-watered garden yields in the way of fruit, and a great deal of fruit is yielded to me by the trees which I cultivate with these hands. When Apollonius heard this he was more than gratified, and kept glancing at Deimos. Chapter 27 And when they had conversed a good deal about which road to take to the Brahmans, the king ordered the guide from Babylon to be well entertained, as it was customary so to treat those who came from Babylon, and the guide from the setrap to be dismissed after being given provisions for the road. Then he took Apollonius by the hand, and having bitten the interpreter to depart, he said, You will then, I hope, choose me for your boon companion. And he asked the question of him in the Greek tongue. But Apollonius was surprised and remarked, Why did you not converse with me thus from the beginning? I was afraid, the king, of seeming presumptuous, for I do not know myself, not to mention the fact that I am a barbarian by decree of fate. But you have won my affection, and as soon as I saw that you take pleasure in my society, I was unable to keep myself concealed, but that I am quite competent in the Greek speech I will show you amply. Why then, said Apollonius, did you not invite me to the banquet instead of begging me to invite you? Because, he replied, I regard you as my superior, for wisdom has more of the kingly quality about it. And with that he'll let him and his companions to where he was accustomed to bathe. And the bathing place was a garden, a stable length, in the middle of which was dug out Apoll, which was fed by fountains of water, cold and drinkable, and on each side there were exercising places, in which he was accustomed to practice himself after the manner of the Greeks, with javelin and quad throwing. For physically he was very robust, both because he was still young, for he was only seven and twenty years old, and because he trained himself in this way. And when he had had enough exercise he would jump into the water and exercise himself in swimming. But when they had taken their bath, they proceeded into the banqueting chamber with wreaths upon their heads. For this is the custom of the Indians, whenever they drink wine in the palace. Chapter 28 And I must on no account admit to describe the arrangement of the banquet, since this has been clearly described and recorded by Damus. The king then banquets lying upon a mattress, and as many as five of his nearest relations with him. But all the rest join in the feast, setting upon chairs. And the table resembles an altar in that it is built up to the height of a man's knee in the middle of the chamber, and allows a room for thirty to dispose themselves around it, like a choir in a closed circle. Upon it laurels are strewn, and other branches, which are similar to the myrtle, but yield to the Indians their balm. Upon it are served up fish and birds, and they are also laid upon it whole lions, and gazelles, and swine, and the loins of tigers. For they decline to eat the other part of this animal, because they say that as soon as it is born it lifts up its front paws to the rising sun. Next the master of ceremonies rises and goes to the table, and he selects some of the vines for himself, and cuts off other portions, and then he goes back to his own chair, and eats his fool, constantly munching bread with it. And when they have all had enough, couplets of silver and gold are brought in, each of which is enough for ten banquets, and out of these they drink, stooping down like animals that are being watered. And while they are drinking, they have brought in performers of various dangerous feats, requiring elaborate preparation. For a boy, like a theatrical dancer, would throw a light somersault, and at the same moment Javelin was aimed at him, up in the air, and when he was a long way from the ground, the boy would, by a tumble of sleep, raise himself above the weapon, and if he missed his leap he was sure to be hit. For the archer, before he let fly, went round the banqueters, and showed them the point of his weapon, and let them try the missile themselves. And another man would take a sling, and aiming within his breath, would shoot at his own son, and pick out his figure with the missiles as he stood erect against the holding. Such are their forms of entertainment in their banquets, and they aim straight even when they are drunk. Chapter 29 Well, the companions of Damus marveled at the accuracy of their eye, and were surprised at the exactness with which they aimed their weapons. But Apollonius, who was eating beside the king, cheek by javel, was less interested in these feats, and said to the king, Tell me, yo king, how you acquired such a command of the Greek tongue, and whence you derived all your philosophical attainments in this place? For I don't imagine that you owe them to the teachers, for it is not likely that there are in India any who could teach it. The king then smiled, and said, Our ancestors used to ask questions of mariners who sailed to their coast, to see whether they were pirates. So widespread did they consider that calling to be, in spite of its cruelty. But so far as I can make out, you Greeks ask your visitors whether they are not philosophers. So convinced are you that everyone you meet with must need possess this divinest of human attainments. And that philosophy and piracy are one and the same thing among you, I am well aware. For they say that a man like yourself is not to be found anywhere, but that most of your philosophers are like people who have despoiled another man of his garment, and then have dressed themselves up in it, although it does not fit them, and proceed to strut about trailing another man's garment. Nay, by Zeus, just as robbers live in luxury, well knowing that they lie at the mercy of justice. So are they, it is said, addicted to gluttony, and riotous living, and the delicate apparel. And the reason is this. You have laws, I believe, to the effect that if a man is caught forging money, he must die, and the same if anyone illegally enrolls a boy upon the register, and all the rest of it. I know not what. But people who utter a counterfeit philosophy, or corrupt her, are not, I believe, restrained among you by any law, nor is any authority set to suppress them. Chapter 30 Now, among us, few engage in philosophy, and they are sifted and tried as follows. A young man, so soon as he reaches the age of 18, and this I think is accounted the time of full age among you also, must pass across the river her faces to the man whom you are set upon visiting, after first making a public statement that he will become a philosopher, so that those who wish to may exclude him if he does not approach the study in a state of purity. And by pure I mean, firstly, in respect of his parentage, that no disgraceful deed can be proved against either his father or his mother. Next, that their parents in turn, up to the third generation, are equally pure, that there was no ruffian among them, no devil she, nor any unjust usurer. And when no scar or approach can be proved against them, nor any other stain whatever, then it is time narrowly to inspect the young man himself, and test him, to see firstly whether he has a good memory, and secondly whether he is modest and reserved in disposition, and does not merely pretend to be so, whether he is addicted to drink, or greedy, or a quack, or a buffoon, or rash, or abusive, to see whether he is obedient to his father, to his mother, to his teachers, to his school masters, and, above all, if he makes no bad use of his personal attractions. The particulars then of his parents, and of their progenitors, are guarded from witnesses, and from the public archives, for whenever an Indian dies, there visits his house, a particular authority charged by the law, to make a record of him, and of how he lived, and if this officer lies, or allows himself to be deceived, he is condemned by the law, and forbidden ever to hold another office, on the ground that he has counterfeited a man's life. But the particulars of the youth themselves are duly learned by inspection of them. For, in many cases, a man's eyes reveal the secrets of his character, and in many cases there is material for forming a judgment, and appraising his value in his eyebrows and cheeks. For, from these features, the dispositions of people can be detected by a wise and scientific man, as images are seen in a looking glass. For, seeing that philosophy is highly esteemed in this country, and it is held in honor by the Indians, it is absolutely necessary that those who take to it should be tested and subjected to a thousand modes of proof. That, then, we proceed thus in a case of teachers, and put their philosophical aptitude to a test, I've clearly explained. Now I will relate to you my own history. Chapter 31 My grandfather was king, and had the same name as myself, but my father was a private person, for he was left quite young, and two of his relations were appointed his guardians, in accordance with the laws of the Indians. But they did not carry on the king's government honestly on his behalf. No, by the son, but so unfallly, that their subjects found their regime oppressive, and the government fell into bad repute. A conspiracy, then, was formed against them by some of the magnates who attacked them at a festival, and slew them when they were sacrificing to the river Indus. The conspirators then seized upon the reins of government, and helped the state together. Now my father's kinsmen entertained apprehensions for him, because he was not yet sixteen years of age, so they sent him across the high faces to the king there, and he has more subjects than I have, and his country is much more fertile than this one. This monarch wished to adopt him, but this my father declined on the ground that he would not struggle with fate that had robbed him of his kingdom, but he besought him to allow him to take his way to the sages and become a philosopher, for he said that this would make it easier for him to bear the reverses of his house. The king, however, being anxious to restore him to his father's kingdom, my father said, if you see that I am become a genuine philosopher, then restore me, but if not, let me remain as I am. The king accordingly went in person to the sages, and said that he would lie under great obligation to them if they would take care of a youth who already showed such an ability of character, and they, discerning in him something out of the common run, were delighted to impart to him their wisdom, and were glad to educate him when they saw how addicted he was to learning. Now, seven years afterwards, the king fell sick, and at the very moment when he was dying, he sent for my father, and appointed him co-heir in the government with his own son, and promised his daughter in marriage to him, as he was already of marriageable age, and my father, since he saw that the king's son was the victim of flatterers, and of wine, and of such like vices, and was also full of suspicions of himself, said to him, do you keep all this, and enjoy the whole empire as your own, for it is ridiculous that one who could not even keep the kingdom which belonged to him should presume to meddle with one which does not, but give me your sister, for this is all I want of yours. So, having obtained her in marriage, he lived hard by the sages in seven fertile villages which the king bestowed upon his sister as her pin-money. I, then, am the issue of this marriage, and my father, after teaching me greek, brought me to the sages at an age somewhat too early perhaps, for I was only twelve at the time, but they brought me up like their own son. For any that they admit, knowing the greek tongue, they are especially fond of, because they consider that in virtue of the similarity of his disposition, he already belongs to themselves. Chapter 32 And while my parents had died, which they did almost together, the sages bade me repair to the villages, and look after my own affairs, for I was now nineteen years of age. But, alas, my good uncle had already taken away the villages, and didn't even leave me the few acres my father had acquired, for he said that the whole of them belonged to his kingdom, and that I should get more than I deserved if he spared my life. I, accordingly, raised a subscription among my mother's freedmen, and kept four retainers. And one day, when I was reading the play called The Children of Hercules, a man presented himself from my own country, bringing a letter from a person devoted to my father, who urged me to cross the river Hydrotus, and confer with him about my present kingdom, for he said there was a good prospect of my recovering it, if I waive at not. I cannot but think that some god set me on reading this drama at that moment, and I followed the omen, and having crossed the river, I learned that one of the usurpers of the kingdom was dead, and that the other was besieged in this very palace. Accordingly, I hurried forward, and proclaimed to the inhabitants of the villages through which I passed, that I was the son of so-and-so, naming my father, and that I was come to take possession of my own kingdom. But they received me with open arms, and escorted me, recognizing my resemblance to my grandfather, and they had daggers and weapons, and our numbers increased from day to day. And when I approached the gates, the population received me with such enthusiasm, that they snatched up torches off the altar of the sun, and came before the gates, and escorted me hither with many hymns in praise of my father and grandfather. But the drone that was within, they walled up, although I protested against his being put to such a death. And of Volume 1, Book 2, chapters 22-32. Volume 1, Book 2, chapters 33-43 of the life of Apollonius of Tyanna. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Life of Apollonius of Tyanna by Flavius Philostratus, translated by F. C. Coneybear. Volume 1, Book 2, Chapter 33. Here Apollonius interrupted and said, You have exactly played the part of the restored sons of Hercules in the play, and praised be the gods who have helped so noble a man to come by his own, and restored you by their providential intervention. But tell me this about these sages. Were they not once actually subject to Alexander? And were they not brought before him to philosophize about the heavens? He said, Those were oxydrochi. But this race has always been independent, and well equipped for war. And they say that they attempted, yet never acquired, any real knowledge of wisdom. But the genuine sages lived between the Hyphasis and the Ganges, in a country which Alexander never reached. Not, I imagine, because he was afraid of what was in it. But, I think, because the Omens warned him against it. But if he had crossed the Hyphasis, and had been able to take the surrounding country, he could certainly never have taken possession of their castle, in which they live, not even if he had 10,000 like Achilles, and 30,000 like Ajax behind him. For they do not do battle with those who approach them, but they repulse them with prodigies and thunderbolts which they send forth, for they are holy men and beloved of the gods. It is related, anyhow, that Hercules of Egypt and Dionysus, after they had overrun the Indian people with their arms, at last attacked them in company, and that they constructed engines of war, and tried to take the place by assault. But the sages, instead of taking the field against them, lay quiet and passive, as it seemed to be the enemy. But as soon as the latter approached, they were driven off by rockets of fire and thunderbolts which were hurled obliquely from above, and fell upon their armor. It was on that occasion, they say, that Hercules lost his golden shield, and the sages dedicate it as an offering, partly out of respect for Hercules' reputation, and partly because of the reliefs upon the shield. For in these, Hercules is represented fixing the frontier of the world at Gadira, and turning the mountains into pillars, and confining the ocean within its boundaries. Thence, it is clear that it was not the Theban Hercules, but the Egyptian one, that came to Gadira and fixed the limits of the world. Chapter 34 While they were thus talking, the strain of the hymn sung to the flute fell upon their ears, and Apollonius asked the king what was the meaning of their ode. He answered, the Indians sing their abominations to the king at the moment of his going to bed, and they pray that he may have good dreams and rise up propitious and affable towards his subjects. Apollonius said, And how do you, O king, feel in regard to this matter? For it is yourself, I suppose, that they honor with their pipes. He said, I don't laugh at them, for I must allow it because of the law. Although I do not require any admonition of the kind, for insofar as a king behaves himself with moderation and integrity, he will bestow, I imagine, favors on himself rather than on his subjects. Chapter 35 After this conversation, they laid themselves down to repose. But when the day dawned, the king himself went to the chamber in which Apollonius and his companions were sleeping, and gently stroking the bed, he addressed the sage and asked him what he was thinking about. He said, For I don't imagine you are asleep, since you drink water and despise wine. Said the other. Then you don't think that those who drink water go to sleep? Said the king. Yes, they sleep but with a very light sleep, which just sits upon the tips of their eyelids, as we say, and not upon their minds. Said Apollonius. Nay, with both do they sleep, and perhaps more with the mind than with the eyelids. For unless the mind is thoroughly composed, the eyes will not admit to sleep either. For note how madmen are not able to go to sleep because their minds leap with excitement, and their thoughts run coursing hither and thither, so that their glances are full of fury and morbid impulse, like those of the dragons who never sleep. He went on. Since then, O king, we have clearly intimated the use and function of sleep, and what it signifies for men. Let us examine whether the drinker of water needs sleep less soundly than the drunkard. Said the king. Do not quibble, for you put forward the case of a drunkard. He, I admit, will not sleep at all, for his mind is in a state of revel, and whirls him about and fills him with uproar. All, I tell you, who try to go to sleep when in drink, seem to themselves to be rushed up onto the roof, and then to be dashed down to the ground, and to fall into a whirl, as they say happened to Ixion. Now, I do not put the case of a drunkard, but a man who has merely drunk wine, but remains sober. I wish to consider whether he will sleep, and how much better he will sleep than a man who drinks no wine. Chapter 36 Apollonius then summoned Damus, and said, Tis a clever man with whom we are discussing, and one thoroughly trained in argument. Damus said, I see it is so, and perhaps this is what is meant by the phrase catching a tartar. But the argument excites me very much, of which he has delivered himself, so it is time for you to wake up and finish it. Apollonius then raised his head slightly, and said, Well, I will prove out of your own lips, and following your own argument, how much advantage we who drink water have, in that we sleep more sweetly. For you have clearly stated, and admitted, that the minds of drunkards are disordered, and are in a condition of madness. For we see those who are under the spell of drink imagining that they see two moons at once, and two suns. While those who have drunk less, even though they are quite sober, while they entertain no such delusions as these, are yet full of exaltation and pleasure, and this fit of joy often falls upon them, even though they have not had any good luck, and men in such a condition will plead cases, although they have never opened their lips before in a law court, and they will tell you they are rich, although they have not a farthing in their pockets. For these, O King, are the affections of a madman. For the mere pleasure of drinking disturbs their judgment, and I have known many of them who were so firmly convinced that they were well off, that they were unable to sleep, but leapt up in their slumbers, and this is the meaning of the saying that good fortune itself is the reason for being anxious. Men have also devised sleeping drots by drinking, or anointing themselves with which people at once stretch themselves out, and go to sleep as if they were dead. But when they wake up from such sleep, it is with a sort of forgetfulness, and they imagine that they are anywhere rather than where they are. Now, these drots are not exactly drunk, but I would rather say that they drench the soul and body, for they do not induce any sound or proper sleep, but the deep coma of a man half-dead, or the light and distracted sleep of men haunted by phantoms, even though they be wholesome ones. And you will, I think, agree with me in this, unless you are disposed to quibble rather than argue seriously. But those who drink water, as I do, see things as they really are, and they do not record in fancy things that are not. For they were never found to be giddy, nor full of drowsiness or of silliness, nor unduly elated. But they are wide awake and thoroughly rational, and always the same, whether late in the evening or early in the morning when the market is crowded. For these men never nod, even though they pursue their studies far into the night. For sleep does not drive them forth, pressing down like a slave-holder upon their necks that are bowed down like the wine. But you will find them free and erect, and they go to bed with a clear, pure soul, and welcome sleep, and are neither buoyed up by the bubbles of their own private luck, nor scared out of their wits by any adversity. For the soul meets both alternatives with equal calm, if it be sober and not overcome with either feeling. And that is why it can sleep a delightful sleep, untouched by the sorrows which startle others from their couches. Chapter 37. And more than this, as a faculty of divination by means of dreams, which is the divinest and most godlike of human faculties, the soul detects the truth all the more easily when it is not muddied by wine, but accepts the message unstained and scans it carefully. Anyhow, the explainers of dreams and visions, those whom the poets call interpreters of dreams, will never undertake to explain any vision to anyone without having first asked the time when it was seen. For if it was at dawn, and in the sleep of Warringtide, they calculate its meaning on the assumption that the soul is then in a condition to divine soundly and healthily, because by then it has cleansed itself of the stains of wine. But if the vision was seen in the first sleep or at midnight, when the soul is still immersed in the lease of wine and muddied thereby, they decline to make any suggestions if they are wise. And that the gods also are of this opinion, and that they commit the faculty of oracular response to souls which are sober, I will clearly show. There was, O King, a seer among the Greeks called Amphiareus. Said the other, I know, for you allude, I imagine, to the son of Oeclis, who was swallowed up alive by the earth on his way back from Thebes. Apollonius said, This man, O King, still divines in Attica, inducing dreams and those who consult him, and the priests take a man who wishes to consult him, and they prevent his eating for one day and from drinking wine for three, in order that he may imbibe the oracles with his soul in a condition of utter transparency. But if wine were a good drug of sleep, then the wise Amphiareus would have bitten his votaries to adopt the opposite regimen, and would have had them carried into his shrine as full of wine as leavened flagons. And I could mention many oracles held and repute by Greeks and barbarians alike, where the priest utters his response from the tripod after imbibing water and not wine. So you may consider me also as a fit vehicle for the God, O King, along with all who drink water, for we are wrapped by the nymphs and our bachatech revelers in sobriety. The king said, Well then, you must make me too, O Apollonius, a member of your religious brotherhood, said the other. I would do so, provided only you will not be esteemed vulgar and held cheap by your subjects. For in the case of a king, a philosophy that is at once moderate and indulgent makes a good mixture, as is seen in your own case. But in excess of rigor and severity would seem vulgar, O King, and beneath your august station, and it might be construed by the envious as due to pride. Chapter 38 When they had thus conversed, for by this time it was daylight, they went out into the open, and Apollonius, understanding that the king had to give audience to embassies and such, like, said, You then, O King, must attend to the business of state, but let me go and devote this hour to the sun, for I must needs offer up to him my accustomed prayer. The king said, And I pray he may hear your prayer, for he will bestow his grace on all who find pleasure in your wisdom. But I will wait for you until your return, for I have to decide some cases in which your presence will very greatly help me. Chapter 39 Apollonius then returned, when the day was already far advanced, and asked him about the cases which he was judging. But he answered, Today I have not judged any, for the omens did not allow me. Apollonius then replied, and said, It is the case, then, that you consult the omens in such cases as these, just as you do when you are setting out on a journey or a campaign. He said, Yes, by Zeus, for there is a risk, in this case, of one who is a judge straying from the right line. Apollonius felt that what he said was true, and asked him again what the suit was which he had to decide. He said, For I see that you have given your attention to it, and are perplexed what verdict to give. The king said, I admit that I am perplexed, and that is why I want your advice, for one man has sold to another land, in which there lay a treasure as yet undiscovered, and sometime afterwards the land, being broken up, revealed a certain chest, which the person who sold the land says belongs to him rather than to the other. For that he would never have sold the land, if he had known beforehand that he had a fortune thereon. But the purchaser claims that he acquired everything that he found in land, which thenceforth was his. And both their contentions are just, and I shall seem ridiculous if I order them to share the gold between them, for any old woman could settle the matter in that way. Apollonius Therapon replied as follows. The fact that they are quarreling about gold shows that these two men are no philosophers. And you will, in my opinion, give the best verdict, if you bear this in mind, that the gods attach the first importance, and have most care for those who live a life of philosophy together with moral excellence, and only pay secondary attention to those who have committed no faults and were never yet found unjust. Now, they entrust to philosophers the task of rightly discerning things divine and human as they should be discerned. But to those who merely are of good character, they give enough to live upon, so that they may never be rendered unjust by actual lack of the necessaries of life. It seems, then, to me, o king, right to weigh these men in the balance, as it were, and to examine their respective lives. For I cannot believe that the gods would deprive the one even of his land, unless he was a bad man, or that they would, on the other hand, bestow on the other even what was under the land, unless he was better than the man who sold it. The two claimants came back the next day, and the seller was convicted of being a ruffian who had neglected the sacrifices, which it was his bounden duty to sacrifice to the gods on that land, but the other was found to be a decent man, and a most devout worshipper of the gods. Accordingly, the opinion of Apollonius prevailed, and the better of the two men acquitted the court, as one on whom the gods had bestowed this boon. Chapter 40 When the lawsuit had been thus disposed of, Apollonius approached the Indian and said, This is the third day, o king, that you have made me your guest, and at dawn tomorrow I must quit your land in accordance with the law. Said the other, But the law does not yet speak to you thus, for you can remain on the morrow since you came after midday. Apollonius said, I am delighted with your hospitality, and indeed you seem to me to be straining the law for my sake. The king said, Yes indeed, and I would I could break it in your behalf. But tell me this, Apollonius, did not the camels bring you from Babylon which they say you were riding? He said, They did, and Vardhan gave them to us. Will they then be able to carry you on after they have come already so many states from Babylon? Apollonius made no answer, but Damus said, O king, our friend here does not understand anything about our journey, nor about the races among which we shall find ourselves in future. But he regards our passage into India as mere child's play, under the impression that he will everywhere have you and Vardhan to help him. I assure you, the true condition of our camels has not been acknowledged to you, for they are in such an evil state that we could carry them rather than they us, and we must have others. For if they collapse anywhere in the wilderness of India, he continued, We shall have to sit down and drive off the vultures and wolves from the camels, and as no one will drive them off from us, we shall perish too. The king answered accordingly and said, I will remedy this, for I will give you other camels, and you need four, I think, and the satrap ruling the Indus will send back four others to Babylon. But I have a herd of camels on the Indus, all of them white. Damus said, And will you not also give us a guide, O king? He answered, Yes, of course, and I will give a camel to the guide and provisions, and I will write a letter to Iarchus, the oldest of the sages, praying him to welcome Apollonius as warmly as he did myself, and to welcome you also as philosophers and followers of a divine man. And forthwith the Indian gave them gold and precious stones and linen and a thousand others such things. And Apollonius said that he had enough gold already, because Vargan had given it to the guide on the sly, that he would accept the linen robes, because they were like the cloaks worn by the ancient and genuine inhabitants of Attica. And he took up one of the stones and said, O rare stone, how opportunely have I found you, and how providentially. Detecting in it, I imagine, some secret and divine virtue. Neither would the companions of Damus accept for themselves the gold. Nevertheless, they took good handfuls of the gems in order to dedicate them to the gods whenever they should regain their own country. Chapter 41 So they remained the next day as well, for the Indian would not let them go, and he gave them a letter for Iarchus written in the following terms. King Freyotis to Iarchus his master and to his companions, all hail. Apollonius wisest of men, yet accounts you still wiser than himself, and has come to learn your lore. Send him away, therefore, when he knows all that you know yourselves, assured that nothing of your teaching will perish, for in discourse and memory he excels all men. And let him also see the throne on which I sat, when you, Father Iarchus, bestowed on me the kingdom, and his followers too, deserve commendation for their devotion to such a master. Farewell to yourself and your companions. Chapter 42 And they rode out of Taxila, and after a journey of two days reached the plain, on which Porus is said to have engaged Alexander. And they say they saw gates therein that enclosed nothing, but had been erected to carry trophies. For there was set up on them a statue of Alexander standing in a four-pold chariot, as he looked when at Isos he confronted the satraps of Darius. And at a short distance from one another there are said to have been built two gates, carrying the one a statue of Porus and the other one of Alexander. Of both, as I imagine, reconciled to one another after the battle, for the one is in the attitude of one man greeting another, and the other of one doing homage. Chapter 43 And having crossed the river Hydraotis, and passed by several tribes, they reached the hyphesis, and thirty states away from this they came on altars bearing the inscription, to Father Amon and Hercules his brother, and to Athena Providence, and to Zeus of Olympus, and to the Cabieri of Samothrace, and to the Indian son, and to the Delphian Apollo. And they say there was also a brass column dedicated and inscribed as follows. Alexander stayed his steps at this point. The altars, we may suppose, to be due to Alexander, who so honored the limit of his empire. But I fancy the Indians beyond the hyphesis erected the column, by way of expressing their pride at Alexander's having gone no further. And of volume one, book two, chapters 33 through 43