With flowing rills, thy jewels[[40]].
Coins of Hierapolis too are extant of various types, on which Æsculapius and Hygeia appear either singly or together[[41]]. To this fashionable watering-place, thus favoured by nature, seekers of pleasure and seekers of health alike were drawn.
The magnificence of its ruins.
To the ancient magnificence of Hierapolis its extant ruins bear ample testimony. More favoured than Laodicea, it has not in its immediate neighbourhood any modern town or village of importance, whose inhabitants have been tempted to quarry materials for their houses out of the memorials of its former greatness. Hence the whole plateau is covered with ruins, of which the extent and the good taste are equally remarkable; and of these the palæstra and the thermæ, as might be expected, are among the more prominent.
Its religious worship.
A city, which combined the pursuit of health and of gaiety, had fitly chosen as its patron deity Apollo, the god alike of medicine and of festivity, here worshipped especially as ‘Archegetes,’ the Founder[[42]]. But more important, as illustrating the religious temper of this Phrygian city, is another fact connected with it. |The Plutonium.|In Hierapolis was a spot called the Plutonium, a hot well or spring, from whose narrow mouth issued a mephitic vapour immediately fatal to those who stood over the opening and inhaled its fumes. To the mutilated priests of Cybele alone (so it was believed) an immunity was given from heaven, which freed them from its deadly effects[[43]]. Indeed this city appears to have been a chief centre of the passionate mystical devotion of ancient Phrygia. But indications are not wanting, that in addition to this older worship religious rites were borrowed also from other parts of the East, more especially from Egypt[[44]]. By the multitude of her temples Hierapolis established her right to the title of the ‘sacred city,’ which she bore[[45]].
The birth-place of Epictetus.
Though at this time we have no record of famous citizens at Hierapolis, such as graced the annals of Laodicea, yet a generation or two later she numbered among her sons one nobler far than the rhetoricians and sophists, the millionaires and princes, of whom her neighbour could boast. The lame slave Epictetus, the loftiest of heathen moralists, must have been growing up to manhood when the first rumours of the Gospel reached his native city. Did any chance throw him across the path of Epaphras, who first announced the glad-tidings there? |Epictetus and Christianity.|Did he ever meet the great Apostle himself, while dragging out his long captivity at Rome, or when after his release he paid his long-promised visit to the valley of the Lycus? We should be glad to think that these two men met together face to face—the greatest of Christian, and the greatest of heathen preachers. Such a meeting would solve more than one riddle. A Christian Epictetus certainly was not; his Stoic doctrine and his Stoic morality are alike apparent: but nevertheless his language presents some strange coincidences with the Apostolic writings, which would thus receive an explanation[[46]]. It must be confessed however, that of any outward intercourse between the Apostle and the philosopher history furnishes no hint.
3. Colossæ.
3. While the sites of Laodicea and Hierapolis are conspicuous, so that they were early identified by their ruins, the same is not the case with Colossæ. |Difficulty of determining its site.|Only within the present generation has the position of this once famous city been ascertained, and even now it lacks the confirmation of any inscription found in situ and giving the name[[47]]. |Subterranean channel of the Lycus.|Herodotus states that in Colossæ the river Lycus disappears in a subterranean cave, emerging again at a distance of about five stades[[48]]; and this very singular landmark--the underground passage of a stream for half a mile—might be thought to have placed the site of the city beyond the reach of controversy. But this is not the case. In the immediate neighbourhood of the only ruins which can possibly be identified with Colossæ, no such subterranean channel has been discovered. But on the other hand the appearance of the river at this point suggests that at one time the narrow gorge through which it runs, as it traverses the ruins, was overarched for some distance with incrustations of travertine, and that this natural bridge was broken up afterwards by an earthquake, so as to expose the channel of the stream[[49]]. This explanation seems satisfactory. If it be rejected, we must look for the underground channel, not within the city itself, as the words of Herodotus strictly interpreted require, but at some point higher up the stream. In either case there can be little doubt that these are the ruins of Colossæ. |Petrifying stream.|The fact mentioned by Pliny[[50]], that there is in this city a river which turns brick into stone, is satisfied by a side stream flowing into the Lycus from the north, and laying large deposits of calcareous matter; though in this region, as we have seen, such a phenomenon is very far from rare. The site of Colossæ then, as determined by these considerations, lies two or three miles north of the present town of Chonos, the mediæval Chonæ, and some twelve miles east of Laodicea. The Lycus traverses the site of the ruins, dividing the city into two parts, the necropolis standing on the right or northern bank, and the town itself on the left.