Ilebenetreit, Dim. de lambliehi Philoaophi Syri Doctrinft Christiania Iteligieni, einem imitari studet, noxift: Leipz, 1704, 4to.) At this period indeed the philosophenaes of the East were exerting a corrupt influence not only upon Christianity, but also upon philosophy ; and a belief in magic and divination, in miraculous gifts and the operation of celestial agents, was universally prevalent, and found numerous and zealous adherents, as well among heathens as among Christians. An important element in the eclectical, or rather syucretistie, system of the neo-Platonists was the Oriental dogma of emanation, according to which the souls of all creatures. after passing through certain states and periods of purification; return unto God, from whom they originally emanated, and afterwards falling away, contracted a stain and pollution. Of such a doctrine it was a consequence to believe that a life of asceti cism and seltdenial would enable the sage even In this life to attain to an intimate union with immaculate deity. Consistently with these views Iambliebus made the perfection of man's moral nature to consist in a state of contemplative innocence. ('De Vita Pythagoras et Pro treptices Orationes ad Philosophiam: lib. 1, Gr. et Lit., ed. Joh. Arceriva Theodoretns, Franeck., 1508, 4to.) From the same source of mystical and visionary speculation Iambli ohus drew his ontological system. lie asserted the existence of several classes of spiritual essences, or demons, and attempted to determine the mode and occasions of their manifestation and operations, and lastly, the means by which man may subject them to himself, and employ their influence and agency in the execution of his own designs. Several legends are extant in which lamblichus is described as actually exercising this power, and compelling the spirits to obedience. The
work on the Egyptian mysteries (' De Mysterils iEgyptiorum librl, seu Responsio ad Porphyrii Epistolam ad Anebonem Prophetam: Gr. et Lit., przemissa ep. Porph. ad Anebonem; ed. T.11. Gale, Oxford, 1678, fol.) is an attempt to show the possibility of this intimate and actual union (dpaartxh &wait) with the Divine being, which gives a super natural elevation to the powers of man, which however cannot be gained by the mere cultivation of the rational powers, but by the employment of certain secret symbols and forms, which have been imparted by the gods themselves to their priests, from whom only they are to be learned. The epistle of Porphyry to Anebo the priest contain. many doubts concerning the Egyptian mysteries, which lam bliehua refutes by the authority of the writings of Hermes and tho philosophy of Plotinna. The genuiueneaa of this work however seems justly doubted. (Heiner, Judicium de Libre qui de Myst. %Egypt. inscribitur,' in tho fourth volume of the Commentate Soc. Meat.: Gott, 1782, p. 60.) Besides the works above noticed of lambliebus, we have the follow ing fragments from his ten books on the Pythagorean school and doctrines :—Lib. iii., 'De Genereli Mathematurn Scientia,' Gr., ed. Villoison in 'Anecdote Gr.,' t. ii. p. 18S, eke., coll. Friisii ; introd. in lib. iii., 'Iambi. de Gen.,' &c, Kopenh., 1790, 4to; lib. iv., 'In Nieo maehi Geraseni Arithmeticam; introd. at 'De Fate, Gr. et Lat., ed. Sam. Tennulius, Arnbeim, 1668, Ito; lib. vii, Thcologumcna Arith metiees,' l'ar., 1543, 4to, of which the treatise 'De Fate' is a portion.
(Consult Eunapii, Soph., pp. 20.32, Heidelberg, 1596-9S; Buhle, Ouch. d. Philes.,4er Theil; and Ritter, Ilurgory of Philosophy, vol. iv.)