Iamblichus: On the Mysteries · 179 of 218 · tr. Thomas Taylor
Chapter VIII-s
Hence the Emperor Julian, in the fragments of his treatise against the Christians, preserved by Ciryl, says, speaking of the Christians, “If any one wishes to consider the truth respecting you, he will find that your impiety consists of the Judaic audacity, and the indolence and confusion of the heathens .
For deriving from both, not that which is most beautiful, but the worst, you have fabricated a web of evils.——Hence, from the innovation of the Hebrews, you have seized blasphemy towards the venerable Gods; but from our religion you have cast aside reverence to every nature more excellent than man, and the love of paternal institutes.” Το γαρ αληθες ει τις υπερ υμων εθελοι σκοπειν, ευρησει την υμετεραν ασεβειαν, εκ τε της Ιουδαϊκης τολμης και της παρα τοις εθνεσιν αδιαφοριας και χυδαιοτητος συγκειμενην.
εξ αμφοιν γαρ ουτι το καλλιστον αλλα το χειρον ελκυσαντες, παρυφην κακων ειργασασθε.——Απο μεν ουν της Εβραιων καινοτομιας το βλασφημειν τιμωμενους θεους ηρπασατε· απο δε της παρ’ ημιν θρησκειας το μεν ευλαβες τε ομου προς απασαν την κρειττονα φυσιν, και των πατριων αγαπητικον, απολελοιπατε.
P.
122 .
Prior to truly existing beings, and total principles , &c.
Of the two most ancient principles of all things 362 mentioned in this chapter, as celebrated by Hermes, the first corresponds to the one itself of Plato, and the second to being itself , or superessential being, the summit of the intelligible triad; which two principles are beautifully unfolded by Proclus in the second and third books of his treatise on the Theology of Plato.
P.
122 .
He arranges the God Eneph prior to, and as the leader of, the celestial Gods.—But prior to this he arranges the impartible one, which he says is the first paradigm, and which he denominates Eicton.
It appears to me that the former of these two divinities is the same with Saturn, who is the summit of the intellectual order of Gods; and that the latter is the animal itself of Plato, or the Phanes of Orpheus, who subsists at the extremity of the intelligible triad.
For the God Eneph is said by Iamblichus to be an intellect intellectually perceiving itself, and converting intellections to itself; and these are the characteristics of Saturn.
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
The text describes the Christian web of evils as fabricated from the worst rather than the most beautiful, aligning with the doctrine that evil is a lack or distortion.
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
The passage states that truth about the Christians can be found by considering their impiety, implying knowledge of one's own nature is necessary for truth.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The text describes the Christian departure from reverence for superior natures as a state of exile from divine order.