“After these things,” says Philostratus, as vaguely as the writer of a gospel narrative, Apollonius determined to visit the Brachmanes and Sarmanes.[87] What induced our philosopher to make so long and dangerous a journey nowhere appears from Philostratus, who simply says that Apollonius thought it a good thing for a young man[88] to travel. It is abundantly evident, however, that Apollonius never travelled merely for the sake of travelling. What he does he does with a distinct purpose. And his guides on this occasion, as he assures his disciples who tried to dissuade him from his endeavour and refused to accompany him, were wisdom and his inner monitor (dæmon). “Since ye are faint-hearted,” says the solitary pilgrim, “I bid you farewell. As for myself I must go whithersoever wisdom and my inner self may lead me. The Gods are my advisers and I can but rely on their counsels” (i. 18). SECTION VIII. THE TRAVELS OF APOLLONIUS. And so Apollonius departs from Antioch and journeys on to Ninus, the relic of the once great Nina or Nineveh. There he meets with Damis, who becomes his constant companion and faithful disciple. “Let us go together,” says Damis in words reminding us somewhat of the words of Ruth. “Thou shalt follow God, and I thee!” (i. 19). From this point Philostratus professes to base himself to a great extent on the narrative of Damis, and before going further, it is necessary to try to form some estimate of the character of Damis, and discover how far he was admitted to the real confidence of Apollonius. Damis was an enthusiast who loved Apollonius with a passionate affection. He saw in his master almost a divine being, possessed of marvellous powers at which he continually wondered, but which he could never understand. Like Ānanda, the favourite disciple of the Buddha and his constant companion, Damis advanced but slowly in comprehension of the real nature of spiritual science; he had ever to remain in the outer courts of the temples and communities into whose shrines and inner confidence Apollonius had full access, while he frequently states his ignorance of his master’s plans and purposes.[89] The additional fact that he refers to his notes as the “crumbs”[90] from the “feasts of the Gods” (i. 19), those feasts of which he could for the most part only learn at secondhand what little Apollonius thought fit to tell him, and which he doubtless largely misunderstood and clothed in his own imaginings, would further confirm this view, if any further confirmation were necessary. But indeed it is very manifest everywhere that Damis was outside the circle of initiation, and this accounts both for his wonder-loving point of view and his general superficiality.