Introducing Iamblichus of Chalcis
Iamblichus of Chalcis (c. 240-c. 326) was a late-antique Platonist philosopher, but a Platonist philosopher of such an idiosyncratic bent that to call him a Platonist hardly seems to do him justice.
Primary Sources
On the Mysteries
In this masterwork of Neoplatonic synthesis, Marsilio Ficino navigates the treacherous waters between Epicurean indulgence and Stoic austerity. He argues that the human soul is not merely a passenger in the body, but an indivisible spark capable of transforming physical sensation into intellectual '
On the Mysteries of the Egyptians
This work defends traditional religious practice against the skepticism of philosophers like Porphyry. Iamblichus asserts that the gods are not swayed by human emotions, but rather that rituals align the human soul with a pre-existing divine order. He defines the universe as a singular, living organ
On the Mysteries (De Mysteriis)
This volume presents the definitive Neoplatonic defense of ritual as a tool for spiritual transformation. It shifts the focus from mere intellectual debate to the practical application of sacred symbols. Iamblichus posits that man exists as a unique bridge between the material and the eternal. The t
On the Mysteries (Thomas Taylor trans.)
In this foundational work of Neoplatonic thought, Iamblichus (writing as the Egyptian priest Abammon) offers a powerful rebuttal to the idea that religion is merely a human invention or a series of emotional delusions. By framing divine knowledge as an innate, eternal part of the soul's essence that
Iamblichus On the Mysteries
Iamblichus 'On the Mysteries' is a monumental work of Neoplatonic philosophy that shifts the spiritual search from mere intellectual speculation to the experiential power of theurgy. Writing as the Egyptian priest Abammon, Iamblichus responds to the skepticism of Porphyry, arguing that the divine ca
Chronicle
Lives of the Sophists and Fragments of the Histories
Eunapius of Sardis provides a defiant look at the fourth century through the lives of men he considers divine. He presents philosophers not as mere academics but as wonder-workers and living libraries who bridged the gap between humanity and the gods. The text combines intimate biographical details