the Elder mentions that in the age of Apollonius and Philostratus,
there were at least 105 colossal statues on Rhodes (Natural
history 34.41), which suggests that the Tyanean can have
seen another colossus. However, the story looses its point if it is about
just a giant statue; it is only meaningful when it is about the wonder
of the ancient world. Besides, Pliny makes it clear that the remains
the colossus were still visited by tourists.
One discovery may be mentioned in passing: an inscription
(SEG 28 1251) found in Mopsuestra, which proves the existence of
a shrine and a statue dedicated to Apollonius. It describes him as a corrector
of everything that has gone wrong, sent from heaven. These last words may
contain an element of polemic, because everybody knew that Apollonius was
born in Tyana.
John Malalas is probably identical with Johannes
Scholasticus, patriarch of Constantinople from 565 to 577 (the Aramaean
Musonius is imprisoned and Apollonius offers to
bail him out. This offer may look sympathetic, but no ancient philosopher
worthy of his title would have allowed it, because he was impressed by
the example of Socrates,
who had refused release (Plato,
Apollonius' offer shows he is not a real philosopher.
and 4.19 indicate that Apollonius' own native tongue was Aramaean, the
language spoken in Tyana in the first century CE.
Moeragenes -his name is very rare- can be identified
with an Athenian benefactor who is mentioned in an inscription written
during the reign of the Roman emperors Hadrian
Pius (SEG 14  129). He called his daughter Pythagora.
Het may also be identical to an Athenian discussing Judaism in the Table
talks (=Moralia 671c) of the Greek philosopher Plutarch
of Chaeronea (46 - after 122).
There has been some debate about this identification,
because Apollonius would take a very strange route if Ninus were identical
to ancient Nineveh: he travels from Antioch (LoA 1.18) to Nineveh
(1.19) and returns to the bridge across Euphrates
(1.20). This is indeed illogical and it has been argued that 'Ninus' was
another name of a Syrian town called Bambyce. The only evidence for this is
an emendated text from the late fourth century, Ammianus Marcellinus (Roman History, 14.8.7). However,
if Philostratus could choose between the names Bambyce and Ninus, he would
have chosen the first, because he must have known that every reader would
be sceptical about a visit to Ninus; everyone who had read the first book
knew that it had been destroyed centuries ago (more),
and nobody knew that it was repopulated in the Parthian
age. The most likely explanation is that Philostratus (who was not a great
topographer) inserted the anecdote about the bridge at the wrong place
in another story, which may be identified as "Damis".
The Christian author Anastasius Sinaitica (561-604)
tells in his Questions and answers 524d-525b (ed. Migne) a story
about three magicians who are invited by the Roman emperor Domitian
to bring an end to a plague. Apollonius is one of them, but fails to do
the job quickly.
Domninus wrote a World chronicle, which is
quoted by John Malalas (403b, ed. Migne).
It is remarkable that there are no indications
at all that Apollonius was interested in mathematics, which is -at the
very least- extremely unusual for a Pythagorean. The Pythagorean element
is also conspicuously absent from the traditions in the Greek and Asian
It is uncertain whether Porphyry's poem is really
independent from Philostratus.
The parallels are as follows (there are more parallels).
This Eusebius should not be confused with his namesake,
the famous church historian.
Initiation in all religious rites and mysteries: LoA 5.19;
Pythagoreanism 1.14, 18-19, 151
Descent in a cave: LoA 8.19; cf. Porphyry, Life of Pythagoras
17 and Diogenes Laertius, Lives of the philosophers 8.41;
Visited of Babylon:
books 1-2; cf. Porph., Pyth. 6, 11, Iambl., Pyth. 1.19
Visited of Egypt: LoA books 6; cf. Porph., Pyth.
7, 11 and Iambl., Pyth. 1.12, 14
Remembrance of former incarnations: LoA 3.23; cf. Porph.,
26-27 and Diog., Lives 8.5;
Abstinence from wine and meat: LoA 1.8; cf. Porph., Pyth.
34, Iambl., Pyth. 1.98-99 and Diog., Lives 8.13;
Special dress: LoA 1.8; cf. Iambl., Pyth. 1.100, 149,
Vow of silence: LoA
1.14; cf. Porph., Pyth.
19 and Iambl., Pyth. 1.104, 226, 246, 252;
8.10; cf. Porph., Pyth. 29 and Iambl.,
Encounter of a tyrant: LoA 4.35 and book 7; cf. Iambl., Pyth.
1.215, 1.220 (Pythagoras
Death in a temple: LoA 8.30; cf. Porph., Pyth. 57.
Jona Lendering for
Revision: 2 june 2009