The Syrian School
Iamblichus, the multiplication of divinities, and the descent of Neoplatonism into theurgy.
Iamblichus was born in Syria, came to Rome and studied under Porphyry, whose doctrines he afterwards opposed, and returned to Syria as a teacher and reformer, where many regarded him as a wonder-worker. His doctrine divides each of The One, Nous, and the World-Soul into three beings, and each of these into three others, and these again into further threes, until a vast multitude of divinities is formed — a polytheism erected upon Neoplatonic foundations. Man must be in communion with the gods if he is to be happy, and that communion is sought by ritual means. Glenn's remark is that the Neoplatonists after Plotinus fell into theurgic practices, oracles, incantations, and sorcery, and that Iamblichus was perhaps the originator and certainly the chief agent of this downward movement.
Article 2. The Syrian School
.Article 2. The Syrian School
a) Iamblichus (died about 330)
Life: lamblichus was born in Syria. He came to Rome and studied under Porphyry, whose doctrines he afterwards opposed. He returned to Syria as a teacher and reformer: he, was regarded by many as a wonder worker.
Works: lamblichus wrote some commentaries on the, doctrines of Plato and Aristotle. He also wrote a Life of Pythagoras, a fabulous narrative purporting to show that Pythagoras was divine and worthy of worship.
Doctrine: The One, Nous, World-Soul are each divided into three beings, and each of these into three others, and these into other threes, and so on, until a vast multitude of divinities is formed (polytheism). To these gods Iamblichus gave names taken from the Greek, Roman, and Oriental mythologies.
Man must be in communion with the gods if he is to be happy. Communion is attained by purifications, abstinence from sense-delights, mysterious words, expiations—in a word by cultivating ascetical practices which culminate in rapt ecstasy. The signs which show that the soul is in direct communication and communion with the gods are elevation of the body or levitation, agitation of bodily members, sounds of mysterious voices in the air, the spirit of prophecy rejoicing the soul, etc. To explain these phenomena, Iamblichus says that the soul of man has a twofold life, viz., inseparable and separable. In ordinary existence man is vivified by the inseparable soul-life; but when communication with the gods is established, the separable soul-life possesses man and its activities (in separation from ordinary functions of bodily life) with the divinities cause reactionary agitation in the body and the other sensible signs of communication with deities.
Remarks: The Neoplatonists after Plotinus fell into the use of theurgic practices, oracles, incantations, sorcery. Iamblichus was perhaps the originator of this downward movement; certainly, he was the most important influence in it. The reason for this debasing of philosophy is found partly in the inadequacy of the theories of Plotinus to satisfy the religious cravings of common men, and partly in the impatience of the Neoplatonists to set up immediate communication with The One, and to enter into joy-giving union with him.
b) Other Neoplatonists of the Syrian School were: Ædesius, successor of Iamblichus as leader of the School: Chrysanthus, successor of Edesius, and formulator of the “laws of divination”; Maximus of Ephesus, a reputed worker of miracles; Julian the Apostate, Emperor of Rome 361-363, who tried to uproot Christianity and restore paganism and polytheism; Priscus; Sopater; Eusebius of Myndus; and Dexippus.