... In the first place, it is to be taken for granted that there are gods. what are the peculiarities of the superior races, by which they are differentiated from each other? Are we to suppose the cause of the distinction to be their energies or their passive motions, or things consequent: or is it a classification established by difference of bodies the gods being distinguished by aetherial bodies, the daemons by aerial bodies, and souls by bodies pertaining to the earth? As the gods dwell in heaven only, why are invocations at the Theurgic Rites directed to them as being of the Earth and…mehr
... In the first place, it is to be taken for granted that there are gods. what are the peculiarities of the superior races, by which they are differentiated from each other? Are we to suppose the cause of the distinction to be their energies or their passive motions, or things consequent: or is it a classification established by difference of bodies the gods being distinguished by aetherial bodies, the daemons by aerial bodies, and souls by bodies pertaining to the earth? As the gods dwell in heaven only, why are invocations at the Theurgic Rites directed to them as being of the Earth and Underworld? How is it that although possessing power unlimited, undivided, and unrestricted, some of them are mentioned as being of the water and of the atmosphere, and that others are allotted by definite limitations to different places and to distinct parts of bodies? If they are actually separated by circumscribed limitations of parts, and according to diversities of places and subject-bodies, how will there be any union of them one to another? ...
Iamblichos (245 A.D. - 325 A.D.) also known as Iamblichos Chalcidensis, was an Assyrian Neoplatonist philosopher who determined the direction taken by later Neoplatonic philosophy. He is perhaps best known for his compendium on Pythagorean philosophy. He was born at Chalcis (modern Ginnasrin) in Syria. He was the son of a rich and illustrious family, and he is said to have been the descendant of several priest-kings of royal family of Emesa. He initially studied under Anatolius of Laodicea, and later went on to study under Porphyry, a pupil of Plotinus, the founder of Neoplatonism. It was with Porphyry that he is known to have had a disagreement over the practice of theurgy, the criticisms of which Iamblichos responds to in his attributed De Mysteriis Aegyptiorum (on the Egyptian mysteries). Around 304 A.D., he returned to Syria to found his own school at Apameia (near Antioch), a city famous for its Neoplatonic philosophers where he designed a curriculum for studying Plato and Aristotle, and he wrote grand commentaries on them that survive only in fragments. Still, for Iamblichos, Pythagoras was the supreme authority. He is known to have written the Collection of Pythagorean Doctrines, which, in ten books, comprised extracts from several ancient philosophers. Only the first four books, and fragments of the fifth, survive. Iamblichos was the chief representative of Syrian Neoplatonism, though his influence spread over much of the ancient world. The events of his life and his religious beliefs are not entirely known, but the main tenets of his beliefs can be worked out from his extant writings. Iamblichos was said to have been a man of great culture and learning. He was also renowned for his charity and self-denial.
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