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Apollonius of Tyana06
Apollonius of Tyana06
Apollonius of Tyana06
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Apollonius of Tyana
The charismatic teacher and miracle worker Apollonius lived in the first Philostratus ' Life of
Apollonius
century AD. He was born in Tyana and may have belonged to a branch of Local traditions
Apollonius' Letters
ancient philosophy called neoPythagoreanism. He received divine honors in Apollonius' books
the third century. Although the Athenian sophist (professional orator) Maximus of Aegae
Moeragenes
Philostratus wrote a lengthy Life of Apollonius, hardly anything about the Damis of Nineveh
sage is certain. However, there are several bits and pieces of information that Evaluation of the sources
Contemporaries
may help us reconstruct something of the life of this man, who was and is 'Divine men'
Magic in what sense?
frequently compared to the Jewish sage and miracle worker Jesus of Literature
Nazareth.
Statue of a sophist from This is the sixth part of an article in nine pieces.
the reign of Septimius
Severus (Izmir)
Damis of Nineveh
The memoirs of Damis of Nineveh, the Scraps from the manger, are the
pièce de résistance of Apollonius scholarship. Apollonius' biographer
Philostratus claims to have had access to the memoirs of one of Apollonius'
followers when he wrote his Life of Apollonius (LoA). The empress Julia
Domna had brought this booklet to his notice, and Philostratus' states that his
aim was just 'to recast and edit Damis' essays, paying attention to the style
and diction of them' (LoA 1.2).
This sounds quite plausible, but many modern scholars think the memoirs of
the Assyrian disciple are a literary fiction. This is not impossible. Neo
Pythagoreans were quite capable of fabricating 'old' texts. But the possibility
that 'Damis' is a fabrication, does not mean that is a fraud. We can
overestimate the extent of Philostratus' creativity.
Philostratus writes that Apollonius met his disciple in a town called Ninos,
which is the usual Greek name for the ancient city that once had been the
capital of the legendary Assyrian empire, Nineveh [note 7]. The author of the
LoA maintains that Damis remained with his master until the end of his life on
earth (LoA 1.19 and 8.28). However, he is only present in Philostratus'
narrative during Apollonius' voyages to India, Egypt and Hispania, and during
the second visit to Rome. Damis is conspicuously absent from the stories
about the first trip to Rome and Apollonius' travels in Greece and Asia Minor.
This suggests that Philostratus interpreted his orders to rewrite the memoirs of
Damis in a rather broad sense, adding stories he had heard in the Greek
mainland and in towns like Ephesus, Tyana, Aegae and Antioch. It does not
prove, however, that the memoirs of Damis did not exist.
There are very strong indications that the Scraps from the manger contained
information that Philostratus found embarrassing. For example, Damis
mentions that Apollonius wrote a book On astrology; as we have seen
above, Philostratus was skeptical about its existence, because he did not like
magic (LoA 3.41). Related is the example of Apollonius' predictions of the
year of the three emperors, which causes Philostratus to write
That he was enabled to make such forecasts by some divine
impulse, and that it is no sound inference to infer (as some
people do) that our hero was a wizard, is clear from what I have
already said. But let us consider these facts also: wizards, whom
for my part I reckon to be the most unfortunate of mankind,
claim to alter the course of destiny by having recourse either to
the torture of lost spirits or to barbaric sacrifices, or to certain
incantations or anointings; and many of them when accused of
such practices have admitted that they were adepts in such
practices. But Apollonius submitted himself to the decrees of the
Fates, and only foretold that things must come to pass; and his
foreknowledge was gained not by wizardry, but from what the
gods revealed to him. (LoA 5.12)
The same apology can be found in LoA 7.39, where Philostratus repeats his
argument that Apollonius was not a wizard or a magician, but performed his
supernatural acts (i.c., miraculously striking a fetter off his leg) because he had
a superior wisdom and deeper insights in the nature of the universe. It is
obvious that Philostratus felt uncomfortable with the Scraps from the
manger, and this makes it likely that a source whatever its precise nature
did really exist. Of course it is imaginable that Philostratus invented a source
to disagree with, but this is a bit too farfetched, although there is one other
example from Antiquity (the Historia Augusta).
There are several additional arguments for the existence of the Damis source.
1. There are chronological inconsistencies with the parts of the LoA
derived from Maximus of Aegae: the latter dates Apollonius' youth in
the first quarter of the first century, which is hardly compatible with
Damis' account of Apollonius' assumption into heaven after the
accession of the emperor Nerva in 96 CE.
2. Damis correctly describes Babylon as a "living city"; Philostratus can
not have found this information in a more common Greek or Roman
text, as these all state that it was in ruins. The same can be said for
Nineveh.
3. In the Indian episode of the LoA, which is derived from Damis, a new
notion of the relationship between kings and philosophers is
introduced, which is something we would not expect from an
unphilosophical man like Philostratus, but can be expected in texts of a
Pythagorean character.
4. In those parts of the LoA that are attributed to Damis, the author
shows himself to be aware of the Alexander historians, especially
Nearchus. However, in those parts that are clearly Philostratus' own,
he manages to ignore remarkable sites like Gaugamela and Choara,
although his heroes actually pass along these sites.
A final remark about the reality of Damis is the existence of an old Indian text,
the Agamasâstra, a commentary on the Mandukya Upanisad by the great
Hindu teacher Gaudapâda (c.500 CE). It mentions Apalûnya, Damîça,
Ayârcya and Prâvrti (i.e., Apollonius, Damis, Iarchas and Phraotes the main
characters of Philostratus' Indian account). It can, however, not be excluded
that this account derives from the LoA.
When we accept the existence of Damis, we are not forced to believe that the
historical Apollonius traveled all the way to India, Kush (modern Sudan) and
Hispania. It merely proves that there was a second century pseudobiography
that claimed that the Tyanean had made these voyages.
We can understand why these fantasies were added: they must have served
as a weapon in the intellectual discourse of the second century. The
gymnosophists of Kush represent the Cynics, a popular school of Greek
philosophy, and the Indian sages represent the Pythagoreans; since
Apollonius is presented as correcting the gymnosophists, the message of the
Scraps from the manger must have been that neoPythagoreanism was
superior to Cynicism. Another polemic in the memoirs of Damis can be found
in the story of the hostility between Apollonius and Euphrates: neo
Pythagoreanism defeats Stoicism. This conflict was hardly important in the
age of Philostratus, and suggests that Damis whatever its precise nature was
in fact composed at an earlier age.
It should be noted that the fact that the Scraps from the manger were given
to Philostratus by the empress Julia Domna is significant too. She was born in
a Syrian town named Emesa, which was famous for its cult for a sun god,
Elagabal. Now it is very remarkable that the neoPythagorean sage who is
described by Damis, worships the Sun. This element is almost absent from
earlier pythagorean works but can be explained when we accept that 'Damis'
was written in Emesa.
Part seven
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