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    Iamblichus & Magical Papyri
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    Author: * Nikolaos Cleomenes - 3 Posts on this thread out of 545 Posts sitewide.
    Date: Aug 8, 2003 - 04:22

    One can be quite certain; the school introduced by Iamblichus can be a magical one. Information concerning the lives of the Neo-Platonic philosophers as holy men is the Lives of Philosophers and of Sophists (Bioi filosofwn kai swfistwn) by Eunapion (Eunapiou). The writer immensely charmed by the idea of the holy men, introduced the lives of the Neo-Platonic philosophers as link identities with the Pythagorean type of conjurer or shaman. Iamblichus was considered as the most impressive holy man[1]. He was not only theoretical thinker and teacher but also a man with supernatural abilities, medium’s powers, a conjurer, in short a holy man. From the times of Plotinus and Porphiry the philosophical teaching and way of life was linked with the religious manner, but the life of Iamblichus gave a greater appearance and importance to the religious matters. Thus in comparison with Plotinus, Porphiry, who named philosophers, Iamblichus and the followers of Syrianus and of Proclus, named ieratikoi[2].

    One example of his “powers” was the capability to understand the false will and thought of a man, the actions of a true holy man fro the one of a magician. It was, they said, an Egyptian who supposedly called for appearance God Apollo. In the reality the Egyptian did not call the God but an antiqeo meaning the one apposite of god (anti-god), a lowest level evil daemon. As Iamblichus stated the evil man can only witness, instead of the true gods, evil earthly daemons, “daimonas ponhrous … ous dh kai kalousin antiqeous”[3]. The importance of that statement is its relation with the Magical Papyri. In the Magical Papyri is also well proved the use, call of this kind and daemons. For example: “Pemyon moi ton alhqinon Asklhpion dica tinos antiqeou planodaimonos”[4]. The truth is that we do not have any further information for his relation with magic or miracles. It is true that the “pagan” holy men did not advertise their holy actions in contrast of the Christians.

    So what is his relation with magic concerning the above fact? How can we link philosophy and magic?

    Yours,

    Nikolaos Cleomenes



    [1]Eunapiou, Bioi fil. V. 6. 1, 1-2; see also J. Bidez,  Jamblique 38. and G. Fowden, Pagan Holy Man 37; R. J. Penella, Gr. Philos. 44.

    [2] See E.R. Dodds, Proclus Theology 36. and G. Fowden, Pagan Holy Man 37-38.

    [3]Iambl., Peri must. III. 31, 177, 16-18. see F. Cumont, Religious 142, 278, note 44; E.R. Dodds, Greeks Irrational 248.

    [4] C. Wessely, Nene gr. ZP 43, 699-700. K. Preisendanz, PGM 2: VII. 635. F. Cumont, Religions 142, 278, notes 49, 50.


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