ABSTRACT
So far we have looked at the Life of Apollonius as Philostratus presents it, and noted that the various roles played by the sage did overlap. On the evidence so far considered, Philostratus may indeed have found a figure on whom he did not have to superimpose sophistic falsehoods; or he could still have invested a local guru with an image quite alien to reality. But before we can deal with Philostratus’ use or misuse of historical material in the Life, we have to come to terms with the problem of Damis, which has complicated our view of the sage for a century and a half. On his principal source the biographer is tantalisingly vague:
There was a man called Damis, by no means uneducated, who once lived in the ancient city of Nineveh. He studied philosophy as a pupil with Apollonius and gave an account of Apollonius’ journeys, on which he says he was the latter’s companion. And he gave an account of (the sage’s) sayings, his discourses, and all his prophetic δέλτοι (‘tablets’) of memoirs to the attention of the empress Julia. I was part of the empress’ circle, for she was in fact an enthusiastic admirer of all kinds of rhetorical production, and she commissioned me to make my own version of these discourses, paying attention to their presentation; for the man of Nineveh had told his story clearly enough, but certainly not elegantly (σαφῶς μέν, οὐ μήν δεξιώς γε). (Life of Apollonius I.3)
While (Apollonius) was staying (at Nineveh) and showing greater understanding of the statue (of Io) than could the priests and prophets, a native of Nineveh, Damis, came to him as a pupil … He stood in awe of Apollonius, and wanted to travel. ‘Let us go, Apollonius’, he said: ‘you follow god, and I will follow you, for you would actually find me of great value: if I have no other knowledge, I have been to Babylon, and I know all the cities, because I have visited the region recently, and I know also the villages and all their amenities. And what is more, I know the languages of all the different barbarian races, and there are different ones for Armenia, the Medes and Persians, and the Kadousioi, and I can translate all of them.’ ‘But I, (my friend,’) said Apollonius ‘understand all languages, though I have never learnt any.’ The Ninevite was amazed at this reply, but Apollonius retorted: ‘You need not wonder at my understanding all that men say, for I even understand all that they do not say.’ (Life of Apollonius I.19)
