The two first books of Philostratus, concerning the life of Apollonius Tyaneus written originally in Greek, and now published in English : together with philological notes upon each chapter / by Charles Blount, Gent.

Illustrations on Chap. 11.

[1] NOtwithstanding Monsieur Morellus, in his Latine Translation of Philostratus, places this Letter of Apollonius to the Corn-Merchants, in the succeeding Chapter; yet finding it related more particularly to the subject of this 11^th Chapter, I thought it most proper to insert it here: and since, upon the perusal of Monsieur Vigi∣nere's French Translation of the same, I ••••nd he hath done the like.

[2] He began to practice Silence; this Doctrine of Silence he learnt from the Princi∣ples of Pythagoras, who enjoyn'd it with so much rigour to his disciples, as an Art where∣by to procure himself the more respectful attention: or rather, as Clemens Alex, says, that withdrawing themselves from things sensual, they might the more clearly and in∣nocently contemplate upon God, Strom. lib. 5. of all Creatures, they had the greatest respect for Fish, by reason of their silence, says Athenaeus, 20. That Pythagoras received this Principle from the Egyptians, see Caelius Rhodig. Lect. Ant. lib. 15. ch. 23. The Go∣vernment of the Tongue (saith Iamblicus) is of all most difficult, lib. 1. ch. 31. where∣fore Apuleius writes, That the first founder of Philosophy, first taught his disciples to hold their peace; and his first meditation in order to the procuring wisdom, was to bri∣dle the Tongue, and keep our words within the wall of our Teeth, &c. Apul. Florid▪ 15. Quintilian (Declam. 19.) says, he thinks there is no Virtue more difficult, than that of Silence. Laertius tells us, that the Pythagorean Novices kept silence five years, only hearing Pythagoras's discourses, but not seeing him, till they were fully approved of; and then they became of his Family, which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Systeme, Laert. lib. 8. also Servius on Virgil, Aen. 10. However Aulus Gellius (lib. 1. ch. 9.) writes, that this five years silence was not required of all, but of some more, of some less; yet that none were enjoyn'd less than two years silence, as none more than five. The like Apuleius in his Florid tells us, that some were silent for a lesser space, especially such as were more Grave; but those who were more Talkative, were enjoyned a quinquennial silence. The Pythagoreans for this their silence continued in great honour even to Isocrates's time, who in his Busiris says, That men more admired the Pythagoreans, who held their peace, than others who had obtain'd the greatest glory by speaking. Furthermore, Pythagoras enjoyn'd his disciples some kind of perpetual silence; for he taught, 1. That we ought to be silent, or to speak things better than silence: and 2. To comprehend many things in few words, and not few things in many words; whence Zeno blamed such, who in∣stead of being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of Learning, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of Words. 3. and lastly, Pythagoras forbad his Scholars declaring his mysteries to others; Theoph. Gale, Court of the Gent. lib. 2. ch. 6. This Pythagorean silence answers that of Iob, ch. 6.24. Teach me, and I will hold my Tongue. Pythagoras held this to be the first rudiment of Wisdom, medi∣tari condiscere, loquituri dediscere; as Pancirollus hath it, Tit. 10. de Horolog. Cardan speaking of Pythagoras's silence, wonders at the occasion of it; nisi (dixit) ut intelligere∣mus, nihil esse nocentius lingua; unless (saith he) we should thereby understand, that no∣thing is more mischievous than the Tongue, Tom. 2. l. 2. ch. 8. de Mut. Nulli tacuisse nocet, nocet esse locutum. How many men for one word speaking, have incurr'd banish∣ment, imprisonment, poverty, disgrace, the ruine of themselves and their Families, the anger of their Prince, the imputation of foolish, wicked, impudent or dishonest, and sometimes the loss of their very Lives! Nay, Princes themselves (as the Lord Bacon well observes) have sometimes given Fire to Sedition, by witty and sharp speeches which have fallen from them. Caesar did infinitely prejudice himself by that speech, Scylla nescivit literas, non potuit dictare: for it did utterly cut off that hope, which men had entertain'd, that he would at one time or other give over his Dictatorship. Galba undid himself by that speech, Legi à se militem, non emi: which put the Souldiers out of hopes of the Donative. Probus likewise by that speech, Si vixere non opus erit amplius Romano imperio militibus, gave great despair to the Souldiers. And many more of the like I

could instance; in so much that I may safely say, of all those that are killed for private Quarrels, (excepting such as dye in the Wars) there is hardly one in four that suffers for any other cause, but words inconsiderately spoken. Simonides used to say, that he had often repented himself of his speech, but never of his silence. Plut.

Quid de quo{que} viro, & cui dicas saepe caveto; Percontatorem fugito, nam garrulus idem est: Nec retinent patulae commissa fideliter aures; Et semel emissum volat irrevocabile verbum. Horat. lib. 1. Ep. 18.

This would be a very fit Inscription for the doors of all our Coffee-houses, wherein you can seldom behold a dozen persons, without their Iudas amongst them. The Dutch Knight that was Fined in our late Kings time, for some words that he had spoken, would have made a rare disciple for Pythagoras ever after, when he desired leave only to Tickle it with tinking. Words make all sorts of men our Enemies, and none but Fools our Friends; therefore, Vir sapit, qui pauca loquitur. He that makes others afraid of his wit, ought himself to be afraid of their memory: for as much as I have known many men, who (though they could not break a Jest) could break a Head. So that whether it was to avoid these inconveniences of speech, or whether to enjoy the benefit of a tacit contemplation, that the Soul retiring into her self, might be diverted from all external objects and irregular passions; whether for the one reason, or the other, yet evident it is from all their own Writings that the Ancients as well Pythagoreans as others, did greatly esteem silence. Lycurgus obliged the Spartans to initiate their Children to silence from their very youth, Coel. Rhod. Lect. Antiq. lib. 13. ch. 5. Ammianus Marcellinus (lib. 21.) tells us, that Silence amongst the Persians was worshipped as a Deity. Plu∣tarch says, that Silence argueth deep and profound Wisdom, it implyeth Sobriety, is a mystical Secret, and Divine Virtue: Mor. of Intemperate speech. The same Author like∣wise tells a story of Zeno, who dining at a Feast in company of some Persian Ambassadors, and not having spoken a word all Dinner-time, they (by way of jeer) asked him what account they should give the King their Master of him? Marry (said Zeno) you may only tell him this, that there is an Ancient man at Athens, who can fit out a whole Meal without saying any thing: and so turn'd the laughter upon them. Hesiod says, that the Tongue ought not to be spent upon every body, but reserv'd as a Treasure. And of later times we find an Institute of Iustinians, (in Oratione ad Antecess.) commanding all Stu∣dents of the Law their set times for silence, and for speaking, after the Pythagorean man∣ner; Loqui ignorabit, qui tacere nescit, Auson. But of all the Scholars that ever Pytha∣goras had, there never was any comparable to our Hero Apollonius, who not only perse∣vered in his resolution, but also during the time of his silence, he did more works of piety and charity without speaking, than any other Philosopher ever did with it: besides those many opprobrious terms and provocations which were daily offer'd unto him, though not with more malice then his great patience could bear.

[3] Simonides; There were several eminent men among the Ancients that bore this Name, as the learned Gerardus Ioannes Vossius writes. There was one Simonides who wrote the History of Dion and Bion, and lived soon after Euclid. Another Simonides Ceus, the Son of Leoprepes, who living before the Expedition into Persia, was born in the fifty sixth Olympiad, and died in the seventy eighth, being eighty nine years of age: he wrote a Scheme of Cambyses and Darius Government in the Dorick Dialect, as also Xerxes Sea-Engagement, and his Fight at Artemisium, in Elegiack Verses; but the Battel of Salamina he described in Lyrick Verse. And many other things he did, as you may find in Suidas, Lilius Gyraldus, and Anonymus ad Olymp. 62. an. 2. There was also Simonides Magnesius, the Son of Sipylus, and Co-temporary with Antiochus Magnus, whose Acts he relates in Verse: more especially his War with the Galatians, wherein Antiochus's Ca∣val••y was routed by the Elephants. Likewise another Simonides Amorginus Crinei, men∣tion'd by Strabo, lib. 10. and by Eustathius, in his Comment upon Dionysius. But the person mention'd here by Philostratus, was another Simonides Ceus, Grandson by the Mothers side to Simonides the Lyrick; this Simonides was sirnamed Melicerta, and is said to have invented the Art of Memory. He lived about the 82. Olympiad, and flourish'd just before the Peloponesian War. Suidas says, that he wrote three Books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or de

rebus inventis: also three Books more of Genealogies, from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Scholiast, upon the 11th. Book of Apollonius. Gerard. Ioann. Vossius de Histor. Graec. Pliny tells that he dwelt five years at Meroe, (an Island upon the Nile, at this day called Naulelate) where he wrote the History of Aethiopia. Natur. Hist. lib. 6. ch. 29. He further says, that the Art of Memory was first devised and invented by this Simonides Melicus, and afterwards brought to perfection by Metrodorus Sepsius; whereby a man might learn to rehearse the same words of any Discourse whatsoever after once hearing: Thus King Cyrus was able to call every Souldier that he had in his whole Army by their own Names. L. Scipio could do the like by all the Citizens of Rome. And Cineas (Ambassador to King Pyrrhus) the very next day he came to Rome, both knew and saluted by Name all the Senate, Gentry, and Cavalry throughout the whole City. Cicero Tusc. Quaest. lib. 1. Likewise King Mithridates, reigning over two and twenty se∣veral Nations of different Languages, did himself give every one of them Laws, and administred Justice to them in their own proper Tongues, without the assistance of an In∣terpreter, and in making his Orations, still varied his Language according to the peo∣ple's he spoke to. Also one Charmidas, or Charmadas, a Grecian, (whom both Cicero and Quintilian call Carneades) had so singular a Memory, that he was able to deliver by hear•• the Contents word for word of all the Books that a man would call for out of any Libra∣ry, as if he had read the same within Book. Pliny Nat. Hist. lib. 7. ch. 24. Furthermore Pliny speaking of Simonides, says, that he made an addition to the Greek Alphabet of these four Letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Eustathius says he added but these three, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Also, that to the Harp or Lute, Simonides added the eighth String, and Timotheus the ninth. Pliny Nat. Hist. lib. 7. ch. 24. and Plut. Mor. Sympos. lib. 9. Cicero speaking of the Nature of God, saith, Roges me quid aut qualis sit Deus? Auctore utar Simonide: who being ask∣ed by King Hiero to shew him what God was, desired one days time to consider of it; the next day being come, and the King thinking to receive his Answer, Simonides pray'd to have two days more for consideration; which two days being expired, he then pray'd for three; and so often as the King required his Answer, he still increas'd the number of days; whereat the King being amazed, enquired of him the reason why he did so? To whom Simonides replied, Because the more he consider'd of the thing, the more obscure and intricate it appeared to him. De Natura Deor. lib. 1.42. Ca••. Steph. Edit. Now the great veneration that Simonides had for God, might perhaps procure him that great share in his providence, which it appears by these two Stories he had. One time Simonides be∣ing at supper with Scopas at Cranon a City of Thessaly, news was brought him, that two young men were at the door earnestly desiring to speak with him; whereupon going to the Gate, he found no body there; but in the mean time, the Roof of the Dining-room fell down and kill'd Scopas, with all his other Guests. So beloved of the immortal Gods was Simonides, to be preserv'd from so eminent a danger, as Valer. Max. well observes, lib. 1. ch. 8. de Miraculis. Another time, Simonides having been a Voyage at Sea, and newly come on shore, he found the dead Body of a man lying unburied, whereupon out of charity he buried it, and was by the same Body admonish'd that night in a Dream not to set sail the next day; which he giving credit to, stay'd ashore: but those that went to Sea were all cast away. Whereof being informed, he was not a little glad, that he had committed his life to the security of a Dream, rather than to the mercy of the Sea: and being mindful of the benefit receiv'd, eterniz'd the memory of the dead person in a living Poem, &c. Val. Max. lib. 1. ch. 7. and Cicero Divin▪ lib. 1.52. Simonides offering to teach Themistocles the Art of Memory, he refused it, saying, He had more need of forgetfulness than memory, for that he remembred what he would not, but could not forget what he would. Another time, Simonides having requested of Themistocles a thing that was unjust for him to grant, Themistocles told him, That no man could be a good Musician that plays without time, nor a good Magistrate that governs without Law▪ Simonides used to say, That a man's Reputation is the last thing that's buried of him, unless we speak of such whose Honour and Vertue die before themselves. Plut. Mor. Simonides being ancient, and disabled from all other carnal and corporeal pleasures by reason of his years, he entertain'd one still which fed and maintain'd his old age, and that was the delight which he took in getting and hoarding up money; wherefore he is reproach'd for Covetousness, as we see in Plutarch. Mor▪ de Senect. He was a great lover of Silence, being used to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That he had often repented of his speech, but never of his silence. Cael. Rhod. lib. 13▪ ch. 5 Pliny (Nat. Hist. lib. 35. ch. 11.) speaks of a famous Painter of this Name, who acquired great reputation by drawing two Pictures, the one of Agatharrus the famous Racer; the other of the Goddess of Memory, called Mnemosyne.

[4] Pamphylia, a Countrey in Asia the less, on the East-side of Cilicia, by the Moun∣tain Taurus. It is called by Pliny, Monsopia; by Girava, Settalia; by Thevet, Zina; and by Nigrus, Caraman. The ancient Poets often mention it:

Hunc quo{que} per{que} novem timuit Pamphylia messes. Stat. lib. 1.

Also Lucan:

—Pamphylia Puppi Occurrit Tellus.— lib. 8.

There is also Pamphylia, a City of Media, Stephan.

[5] Cilicia, a Countrey of Asia the less, bounded on the West with Pamphylia, on the East with Syria, on the North with the Mountain Taurus, and on the South divided from Cappadocia by the Cilician Sea. At this day it is commonly called Caramania or Cara∣manta, and not Turcomania, as Ortelius writes. It is divided into two parts, Campestris and Trachea, that is, the plain and the rocky. In this Countrey St. Paul was born. The Inhabitants are much inclined to Lying and Stealing, from whence the Proverb comes, Cilix non facile verum dicit. Scituated for Long. 69. Lat. 37. Clim. 4. This place abounds much with Saffron, as you may learn from the Poets:

Et cum scena croco Cilici perfusa recens est. Lucret. lib. 2. Quotve ••erat dicam terra Cilissa crocos. Ovid in Ibin.

The Cilicians being eminent for Pyracy, were overcome by Pompey, and afterwards made use of by him in his Sea-Fights against Caesar.

It{que} Cilix justa non jam pirata carinâ. Lucan. lib. 3.

Arias Montanus saith, that Cilicia was by the Hebrews called Chalab. And Stephanus con∣jectures from Herodotus that the Inhabitants of this Countrey were heretofore call'd Ach••ians. The derivation of its Name Cilicia was taken from the Hebrew Challekim, or Challukim, i. e. Lapidibus, for that the Countrey is full of Stones.

Hinc Cilicis Tauri saxosa cacumina vitet. Sil. Ital. lib. 13.

Heretofore it was one of the most wealthy Provinces belonging to the Roman Empire; and eminent for its Proconsul Cicero.

[6] Come to their right mind at the sight of any grave person: That the gravest Bird is an Owl, and the gravest Beast is an Ass, was the observation of a great modern Wit, here∣by ridiculing Formality and Gravity in men; as if Gravity was an essential qualification both for Knave and Fool; 'tis the Ceremony of the Face, as all other Equipage and Ce∣remony is the Gravity of the Body, and peculiar as well to Offices and Imployments as to men. Gravity in a Prince consists of his Crown, his Robes, his Guards, his Presence-Chamber, his Councils, Officers, Ministers of State, Retinue, &c. In a Nobleman, 'tis his Title, his Coronet, gilt-Coach, fine Cloaths, numerous Pages, Lacquies, &c. In a Lawyer, 'tis his Robes either of black or scarlet, his Coif, his under-Officers, &c. In a Clergy-man, 'tis his Surplice, black Scarf, or Lawn Sleeves, his Clerk, or Lecturer, and saying Awmen with a laudable voice. In a General, 'tis his great Scarf hanging at his back-side, his Commanders Staff, his under-Officers, his Drums, Trumpets, Colours, rich Furniture of his Horse, &c. Also for Places, the Gravity of a Court consists in the many Accesses to it, the several Centries, Guard-Chambers, Chairs of State, Chambers of Pre∣sence, &c. Courts of Judicature, In the high Throne whereon the Judges and Justices sit above the rest of the people, in the Bar whereat the Prisoners hold up their hands, in the Cryer, Tip-staves, Gaoler, under-Officers, &c. Churches, In the high, gloomy, painted Windows, Altars richly furnish'd with Plate, as great silver Chalices, and Candle∣sticks, in Organs, in long Wax Tapers, a fine Ring of Bells, &c. These are the several kinds of Gravity which influence the silly vulgar people into an awful veneration and

obedience; though being the greatest part of the World, Mankind may (in effect) be said to be govern'd by Rare Shows. Sir Formal Trifle, with his little Hat sitting on one side, his short Hair, short Band, great Ears, short black Cloath-Cloak bobbing at his tail, stroking his Gloves through his hands betwixt his Fore-finger and his Thumb, as also his Eyes drawn awry with squinting at Heaven, his Nose shrivled up with speaking the god∣ly Dialect, is the true Character of the peoples Favourite, who think Gravity and Good∣ness always go together. This made not only Philostratus, but also the wise Florentine Secretary write, that nothing is more conducive to appease a popular Tumult, than some grave person of Authority appearing amongst them; and so sings Virgil:

Tum pietate gravem, ac meritis si forte virum quem Conspexere, silent, arrectis{que} auribus adstant.

If in their Tumults a grave man appears, All's hush'd, and nothing stirring but their ears.

He therefore who commands in a mutinous Army, or seditious City, and desires to ap∣pease either the one or the other, ought (in my judgment) to present himself with the most grace and advantage that he can; adorn'd with all the ornaments of his dignity, and whatever else may render him venerable to the people. Thus in the year 1505. Pope Iulius the 11th. marching unarm'd into Bologna, being accoutred with all his Pontifical habits, accompanied by his Cardinals array'd in scarlet, and carrying along with him the holy Sacrament, did with that Formality and Ceremony overcome the wickedest of men, Iohn Pagolo Baglione, who had been guilty both of Parricide and Incest; for notwith∣standing his Guards were sufficient to have resisted the Pope, yet were not his resolutions strong enough to withstand the solemnity of that Ceremony: because, as Machiavil ob∣serves, Men are as seldom perfectly bad, as perfectly good. Machiav. discours. lib. 1. ch. 27.

[7] A City oppress'd with Famine it is no easie matter to appease, &c. The Causes of Se∣ditions and Tumults (saith the Lord Bacon) are Innovation in Religion, Taxes, alterati∣on of Laws and Customs, breaking of Priviledges, general Oppression, advancement of unworthy persons, Strangers, disbanded Souldiers, Factions grown desperate, and Dearths, or Famines. Bacon's Essays, ch. 15. Now of all these, Famine is the most prevailing Mo∣tive; and that is occasion'd three ways: either by War, Weather, or ill Government. First, By War, when an Army or City through a long siege is reduced to that scarcity of Provisions, as necessitates them to feed upon Dogs, Cats, Rats, Mice, man's Flesh, and the like; as we read of the City of Ierusalem when besieged by Titus, wherein a bushel of Corn was sold for a Talent, and Sinks raked to find old dung of Oxen to eat: Also of a certain Noblewoman that sod her own Child for meat. Of which you may read more at large in Iosephus de bell•• Iud. lib. 6. ch. 7, 8, 9, 10, 11. Also of the Famine amongst the Carthaginian Army; Titi Livii Decad. 3. lib. 9. The Famine amongst the Africans; C••s. C••••. lib. 1. The Famine in C••esar's Army; C••es. Comment. lib. 7. The Famine of the Ro∣••ans besieged in the Capitol. Livius, lib. 5. And many others as well ancient as modern; such as was at the siege of Colchester in our late Civil Wars, wherein I have heard a great Officer say, he once dined at an Entertainment, where the greatest delicacy was roasted Horse-flesh, a Starch Pudding, and a dish of fryed Mice: to so great extremities does War oftentimes reduce! Secondly, Unnatural Seasons, or Weather, does often produce a scarcity of Bread-Corn, even to a Famine: In King Numa's Reign, the Poet assures us, that the Earth answer'd not the labour of the Husbandman, but miscarried some∣times by reason of an excessive drought, and at other times by reason of too much wet.

Rege Numa, Fructu non respondente Labori Irrita d••c••pti v••ta colentis erant, Nam m••d•• siccus erat gelidis Aquilonibus annus, Nunc ager assidua luxuriabat aqua. Ovid. lib. 4. Fast.

During the Reign of Valentinian, there was so sharp a Famine throughout Italy, that Fa∣thers were forced to sell their Sons, Vt discrimen mortis effugerent. Nov. Titl▪ 11. apud Cod. Theod. Under the Emperor Honorius, so great was the scarcity of Victuals even in Rome it self, that the cry of the Market was, Pon•• pretium hu••an•• Carni, Set a price up∣on

man's Flesh. Zozimus, 6. Annal. lib. 4. And long before, when L. Minutius was first made Overseer of the Corn, Livy reports, Multos è plebe, ne diutinâ fame cruciarentur, capitibus o••volu••is sese in Tyberim praecipitasse. What a miserable De••rth was that in Aegypt, (held by the Ancients to be the Granary of the World) when for want of Bread, their greatest Noblemen were forced to sell, not only their Estates but themselves, and become Bondslaves to Pharaoh? Gen. 47.23. How universal was that which Agabus predicted, and came to pass under Claudius Caesar, whereof both Dion and Suetonius bear record with St. Luke, Acts 11.28. Also here in England, (though being an Island Droughts can never much hurt us, yet) have excessive Rains produced as ill effects: for, A. D. 1314 about the beginning of Edward the Second's Reign, there was so uni∣versal a Dearth over ••his Land, that a Parliament was fain to be summon'd on purpose to moderate the prices of Victuals; and upon St. Laurence-Eve, there was scarcely Bread to be gotten for the King's own Family: Also the year following, it increas'd so violent∣ly, that Horses, Dogs, yea Men and Children were stolen for Food, and what was more terrible, the Thieves newly brought into Goals were torn in pieces, and presently eaten half alive by such as had been longer there. Thomas de la Moor. Likewise in the year 1317. in the 10th. year of the same King, as well the Famine, as a general Murrain amongst all kind of Cattel, continued no less violent than before. Sam. Daniel. But to conclude this Tragical Discourse, the third and last thing which produces a Famine, and scarcity of Victuals, is many times the ill Government, wherein Monopolies are suffer'd, by which means some few rich men engrossing all, the rest are left to perish for want, as was the case of the poor Aspendians mention'd in this Chapter. Wherefore above all things, care should be taken, that the Treasures, Moneys, and Manufactures of a King∣dom, be not gather'd into a few hands; for otherwise, a State may have a great Stock, and yet starve: for Money, like Muck, is not good except it be spread. Now this is done, by suppressing, or at the least keeping a strait hand over the devouring Trades of Usury, Ingrossing, great Pasturages, and the like. Bac. Essays, ch. 15.

[8] Aspendus, (the third mos•• eminent City of Pamphylia, su••ated upon the River Eury∣medon) was built by the Argives. The Inhabitants of this City used to offer up Swine in Sacrifice to Venus, because Mopsus at his arrival there vowing to offer up the first thing he met, it happen'd to be a Sow. Stephanus, as also Dionysius (vers. 851.) write, that this Town was founded by one Aspendus, from whom it derives its Name.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot signifie Maritimum, as Hen. Stephens renders it, unless there be manifest in the Poet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For Aspendus is reckon'd by Ptolomy amongst the Me∣diterranean Cities of Pamphylia; and by him said to be far distant from the Sea: lib. 5. ch. 5. Also Strabo affirms it to be 60 stadia distant from the Sea: lib. 14. Nevertheless Montanus thinks that it is a Town hanging over the Sea, from that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and that being situated on a Hill, it might overlook the Sea, and yet be some distance from it. Mela 1.13. Now Aspendus has the prospect of that Sea, wherein happen'd the great Engagement of the Athenians, under the Convoy of Admiral Cimon, against the Medos and Persians, mention'd in the first Book of Thucyd. As also by Dionysius.

9. Eurymedon, a River that rises out of the Mountain Taurus, and runs thorow the middle of Pamphylia: Mel••. Wherefore Ptolomy errs in placing the City Aspendus re∣mote from the River Eurymedon; as he doth in his Tables.

[10] Tiberius's Statues: It is no doubt (saith Polyd Virgil. lib. 1 ch. 5,) but that in the Infancy of Government, men did highly advance their first Kings honour and praises, when either for their wonderful courage and virtue, or to flatter the condition of their dignity, or for some special benefit from them receiv'd, they magnified them as Gods; erecting Images to them, and taking pleasure in beholding the same. Macrobius writes, that Hercules was the first inventer of Statues or Images. Lactantius attributes them to Prometheus; and Diodorus, to the Aethiopians or Aegyptians. Rachel when her Husband fled out of Mesopotamia, from his Father-in-Law Laban, did steal away her Fathers Gods or Statues. And some think that men took occasion from God to make Images, who willing to shew to the gross wits of men, some representation of himself, took on

him the shape of men, and appear'd to Abraham and Iacob: from whence men receiv'd the manner of making Images of God, to keep him fresh in their memory. Thus Spurius Cassius in Rome erected the Image of Ceres in Brass. Afterwards the Statues of Men were made, to excite others to Noble enterprizes: And for that cause the Athenians set up the Images of Hermodius and Aristogiton, who slew and expulsed the Tyrants. Leontinus Gorgias made himself an Image of pure Gold, without any hollowness, and erected it at Delphos in the 78^th Olympiad. Likewise Pharnaces caused one to be made of Silver like himself, which Pompey in his Triumph removed. In Italy M. Atilius Glabrio erected the first Statue of Gold on Horse-back, in remembrance of his Father. There were also Images made of Brass, Ivory, Wood, and Marble. See more at large of this Subject in Pliny's Natur. Hist. lib. 34. The manner of the Romans was to set up their Ima∣ges cover'd, but the Graecians form'd them all naked. These Statues of Tyberius menti∣on'd by Philostratus, might be those which Tacitus speaks of in the 14th. Book of his Annals, ch. 8. as also in the 3d. Book of his An. ch. 8. where it is said, That every wick∣ed Fellow, if he could but catch hold on Caesar's Image, might freely and without punish∣ment injure honest men, &c. At first there was no Statues nor Pictures in the Christian Church, but they crept in by little and little, and men made private Images of the Cross of Christ, and him upon it, after the Example of Moses, who set up the brazen Serpent; as also of Agbarus, Duke of the Edissenians, who sent a Painter to draw the Image of our Saviour Christ; but not being able to behold the brightness of his Face, Christ laid a Napkin thereon, wherein by his divine Power he printed the resemblance of his Visage, and so sent it by the Painter to the Duke. Polyd. Virg. lib. 6. ch. 10. We also read that St. Luke had the Image of the Virgin Mary in a painted Table. But Images were never publickly receiv'd and worshipped in the Church, till, about the year 630. (in the sixth Council held at Constantinople, by the Command of Constantine, and Iustinian the 2d. his Son) it was so decreed.

[11] Olympia, a City near the Hill Olympus, wherein Iupiter Olympius had his Tem∣ple; it is now call'd Langanico, or Stauri, as Castaldus writes; and not far distant from Elis and Pisa, two Cities of Greece. This City was famous for its Celebration of the Olympick Games every fifth year. Strabo tells us, that it was anciently called Arpina, lib. 8.