He studied in Egypt, Ethiopia, India and Persia. Of translations of his life there have been many, Berwick’s one of the earliest English, Phillimore’s, Mead’s and Flinders Petrie’s, the best of the latest. Phillimore’s is bitter towards other translators. Mead’s would, of course, be biased as both Gnostic and Theosophic; but Flinders Petrie’s can hardly be accused of any bias but scholarship. Thanks to Flinders Petrie, the details of Apollonius’ life are now known more fully than any other Apostle except Paul. There are still differences as to certain dates, but roughly, I think the following dates are accepted by the majority of scholars. Please compare with Paul’s letters. Born 4 or 6 B.C. Tarsus 11 A.D. as a student. 16 to 21 A.D. under the discipline of speechless silence traveling through Asia Minor and the East. 23 to 43 A.D. teaching, preaching, studying in Antioch. 43 to 45 A.D. India and Persia. 45 to 46 A.D. Crete, Sparta, Athens, Corinth. 46 to 59 A.D. unknown. 59 to 65 A.D. Corinth, Ephesus, Crete, Greek Asia. 66 to 68 A.D. Greece, Rome, Spain, Africa, Sicily. 69 A.D. Egypt and Alexandria and Phœnicia and Antioch and the East. 83 A.D. Ephesus and Crete. Somewhere here he suffered trial for disrespect to Emperors; a most dramatic story as given by Phillimore. 83 to 96 A.D. preaching and teaching in Ephesus and Crete. When he had reached the age of a century, he disappeared in Crete as told in a later chapter. Where Paul went out for the Gentiles to call sinners to repentance, and Peter seems to have gone among the dispersed Jews of the Euphrates and Rome, Apollos went forth to call “the righteous” to repentance; and from the records of the times, the call to the sod-bound “righteous” seemed as badly needed as the call to the sinners. Now whether Apollos were Apollonius, I do not know. They lived in the period in the same places. For fiction purposes to throw the flashlight on the conditions under which the Apostles labored, it does not matter; but granted he may have been, isn’t there a dilemma in having him East of the Dead Sea, on his way back from the Far East? Didn’t Apollonius, according to the legendary life of him, come back from India by the Red Sea to Egypt? Didn’t he meet Vespasian in Alexandria; and wasn’t he sent by Vespasian on an errand to Tarsus, North of Palestine? How then, would he go East of the Dead Sea towards Damascus? Fiction could brush these questions aside as immaterial in a story; but it does not need to. From 66 to 70, every port in Egypt, Palestine and Grecian Asia was packed with the Roman Armies hurrying to crush Jerusalem. Christians had already hurried east of the Jordan and Dead Sea to hide in the caves of the desert as Christ had warned them to do, when he foretold the destruction of the Holy City. Travelers from the Far East to Grecian Asia had to follow the Damascus Road; for they could not safely venture in the war zone of the Coast and Jerusalem.