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 Non equidem invideo: miror magis.

He remarks, indeed, that it was from this city that Venus acquired the epithet of Amathusia; that a temple was here erected in honour of her and Adonis; and that the ruins of the city walls are fifteen feet thick. But is this all? Wherefore are we not presented with a picture of the landscape around the spot? Is it soft, is it beautiful, like the goddess who was worshipped there?

Tacitus informs us that the temple which stood here was erected by Amathus, son of King Aërias; and Servius and Macrobius observe that the statue of the goddess was double-natured and bearded, though clothed in female garments. The sexes changed dresses on entering the fane; and during the mysteries instituted by Cinyras, salt, money, and the symbol of the productive power of nature were presented to the initiated.

Proceeding eastward along the shore from Amathus, the traveller visited Larnica, the ruins of Cittium, the birthplace of the philosopher Zeno; Famagosta, the ruins of Salamis; and turning the eastern point of the island, returned by Nicosia, Soli, and Arsinoe to Paphos. With the traditions of this place one of the most remarkable fables of antiquity is connected; for it was here that Venus, born among the foam of the sea, was wafted on shore by the zephyrs,—"deamque ipsam, conceptam mari, huc appulsam," says Tacitus. However, modern mythologists have maintained that it was not the Grecian but the Assyrian goddess, that is, the celestial Venus, who was worshipped at Paphos. No effigies of the goddess adorned this fane; but a cone or white pyramid, that mystic emblem to which I have had frequent occasion to allude, was the object of adoration. This emblematical manner of representing the gods was common in remote antiquity, and Venus herself was thus symbolically depicted on the coin of the Chalcidians.