By H. J. Blumenthal
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Extra info for Divine Iamblichus: Philosopher and Man of Gods
The god illuminates from above. He is external to and separated from the recipient of this illumination. 17 In agreement with Proclus' statement in Th. Pl. 4), Iamblichus explains what happens when the god illuminates the water of the shrine's spring. 18) pervades (Sl'flKELV) the water, but such is not the case. For the divine does not permeate in such an extended and divided way . LEPtat6lt;) through what participates it, but giving itself externally (l~cogev) and illuminating the spring, it fills it with the power of divination from itself.
22-8). See R. Sorabji, Matter, Space, and Motion (London, 1988) 112-13 and S. Sambursky, The Concept 0/ Place in Late Neoplatonism (Jerusalem, 1982) 59. 2. Aristotle does not mention Empedocles or Plato by name here, but does so in De Sensu 437blO-438a5. Aristotle takes Plato to task for thinking that vision occurs when flre leaves the eye because under such circumstances we could see in the dark but could not see in a rainstorm (when the visual ray would be extinguished). 3. F. Finamore, Iamblichus and the Theory 0/ the Vehicle 0/ the Soul (Chico, 1985) 133 and 159, note 29, for the arguments that Julian's hymn is Iamblichean.
They are called simply Oeot at 44d7 and 45a4. 5, 373 for the neoplatonic view that the WOI. Oeot are the planetary gods. 25. On the passage, see P. Hoffmann, 'Simplicius' Polemics', in R. Sorabji, Philoponus and the Rejection of Aristotelian Science (London, 1987) 79-80. A similar theory is also held by Proclus (In Tim. 22-5). 26. I wish to thank the American Council of Learned Societies for their travel award to the conference, the other conferees, and especially Professors Blumenthal and Clark for organising the conference.