Iamblichus describes the One as a monad whose first principle or emanation is intellect ( nous ), while among " the many " that follow it there's a second, super-existent " One " that is the producer of intellect or soul ( psyche ).

The Babyloniaca of Iamblichus describes an Egyptian princess named Berenice who loves and marries another woman.

Porphyry and Iamblichus refer to a biography of Pythagoras by Apollonius, which has not survived ; it is also mentioned in the Suda.

* Iamblichus, Life of Pythagoras

A male writer from Lucania called Aresas is also mentioned by Iamblichus in his Life of Pythagoras.

* A Life of Pythagoras, one of the main sources used by Porphyry and Iamblichus, for their ( extant ) Lives of Pythagoras.

Still, for Iamblichus, Pythagoras was the supreme authority.

His book Vita Pythagorae on the life of Pythagoras is not to be confused with the book of the same name by Iamblichus.

* The Life of Pythagoras by Iamblichus ( 1818 )

Iamblichus of Chalcis in the 3rd century AD reports that Pythagoras studied in Egypt for 22 years.

According to Eunapius, he differed from Iamblichus on certain points connected with theurgy and magic.

Further material was gleaned from the De honesta disciplina of 1504 by Petrus Crinitus, which included extracts from Michael Psellos's De daemonibus, and the De Mysteriis Aegyptiorum ( Concerning the mysteries of Egypt ...), a book on Chaldean and Assyrian magic by Iamblichus, a 4th century Neo-Platonist.

* Iamblichus of Chalcis writes a treatise on magic and the occult.

753: Gods and the One God ," in Reading Religions in the Ancient World: Essays Presented to Robert McQueen Grant on His 90th Birthday ( Brill, 2007 ), p. 113, with reference also to Iamblichus.

The notes of his successors, especially Proclus, as well as his five extant books and the sections of his great work on Pythagorean philosophy also reveal much of Iamblichus ' system.

In this conflict can perhaps be glimpsed Iamblichus ' ideas about the origin of evil, though Iamblichus does not comment on this himself.

Princeton, Princeton University Press 1986 ( has an excellent section on Iamblichus ' and the Neoplatonists ' relation to the works attributed to Hermes Trismegistus )

Taylor also published several original works on philosophy ( in particular, the Neoplatonism of Proclus and Iamblichus ) and mathematics.

Plato's Phaedo had a significant readership throughout antiquity, and has been commented on by a number of ancient philosophers, such as Harpocration of Argos, Porphyry, Iamblichus, Paterius, Plutarch of Athens, Syrianus and Proclus.

Still, the treatise certainly originated from his school, and in its systematic attempt to give a speculative justification of the polytheistic cult practices of the day, it marks a turning-point in the history of thought where Iamblichus stood.

Iamblichus ( 280-333 AD ): " For instructing the Getae in these things, and for having written laws for them, Zalmoxis was by them considered as the greatest of the gods.

The Roman emperor Julian, not content with Eunapius ' more modest eulogy that he was inferior to Porphyry only in style, regarded Iamblichus as more than second to Plato, and claimed he would give all the gold of Lydia for one epistle of Iamblichus.

Clearly, Iamblichus meant for the masses of people to perform rituals that were more physical in nature, while the higher types, who were closest to the divine ( and whose numbers were few ), could reach the divine realm through contemplation.

Iamblichus clearly states that the drowning at sea was a punishment from the gods for impious behaviour.

Later, the Neoplatonist Iamblichus changed the role of the " One ", effectively altering the role of the Demiurge as second cause or dyad, which was one of the reasons that Iamblichus and his teacher Porphyry came into conflict.

He learned theurgy from Maximus of Ephesus, a student of Iamblichus ; his system bears some resemblance to the Neoplatonism of Plotinus ; Polymnia Athanassiadi has brought new attention to his relations with Mithraism, although whether he was initiated into it remains debatable ; and certain aspects of his thought ( such as his reorganization of paganism under High Priests, and his fundamental monotheism ) may show Christian influence.

Later Neoplatonic philosophers, especially Iamblichus, added hundreds of intermediate beings as emanations between the One and humanity ; but Plotinus ' system was much simpler in comparison.

Iamblichus of Calcis ( Syria ), a student of Porphyry ( who was himself a student of Plotinus ) taught a more ritualized method of theurgy that involved invocation and religious, as well as magical, ritual.

Iamblichus believed theurgy was an imitation of the gods, and in his major work, On the Egyptian Mysteries, he described theurgic observance as " ritualized cosmogony " that endowed embodied souls with the divine responsibility of creating and preserving the cosmos.

Iamblichus ' analysis was that the transcendent cannot be grasped with mental contemplation because the transcendent is supra-rational.

He was heavily influenced by the ideas of Iamblichus.

Chrysanthius of Sardis was a Greek philosopher of the 4th century AD who studied at the school of Iamblichus.

Steuco was strongly influenced by Iamblichus ’ s statement that knowledge of God is innate in all, and also gave great importance to Hermes Trismegistus.

The great pagan antagonist of the 3rd century was the neo-Platonic philosopher, Porphyry ; but under Constantine his disciple Iamblichus was the chief restorer and defender of the old gods, and his system of defence is that which we find made the official religion by Julian ( 361 – 3 ).

Iamblichus was the chief representative of Syrian Neoplatonism, though his influence spread over much of the ancient world.

It was with Porphyry that he is known to have had a disagreement over the practice of theurgy, the criticisms of which Iamblichus responds to in his attributed De Mysteriis Aegyptiorum ( On the Egyptian Mysteries ).

Iamblichus was said to have been a man of great culture and learning.

However, the differences between this book and Iamblichus ' other works in style and in some points of doctrine have led some to question whether Iamblichus was the actual author.

Iamblichus was highly praised by those who followed his thought.

During the revival of interest in his philosophy in the 15th and 16th centuries, the name of Iamblichus was scarcely mentioned without the epithet " divine " or " most divine ".

Iamblichus is mentioned in ancient Neoplatonic writings as his pupil, but this most likely means only that he was the dominant figure in the next generation of philosophers.

Taylor was an admirer of Hellenism, most especially in the philosophical framework furnished by Plato and the Neoplatonists Proclus and the " most divine " Iamblichus, whose works he translated into English.