Lecture II.
Note 10. p. [46]. Neo-Platonism.
On the nature and history of Neo-Platonism, see Ritter's History of Philosophy, E. T. vol. iv. b. xiii; Creuzer's Prolegomena to Plotinus; Tennemann's Manual of Philosophy, § 200-222; Hase's Church History, § 50, with the references which the two latter supply; Jules Simon's and Vacherot's works on the Ecole d'Alexandrie; B. Constant's Du Polytheisme, b. xv. Among English works, see Archer Butler's Lectures on Philosophy, vol. ii. 348 seq.; Lewes' History of Philosophy; Maurice's History of Philosophy (part ii.); Donaldson's History of Greek Literature, ch. 53 and 57; and an essay in R. A. Vaughan's Essays and Remains, 1858.
The mystic and oriental tendency which Neo-Platonism embodied is seen as early as Philo in the middle of the first century; but it was Ammonius Saccus (A.D. 163-243) who developed the new system about A.D. 200. The chief teachers of it were Plotinus (born 203), who introduced it at Rome; Porphyry (233-305), who however manifested more of the mystic Pythagorean spirit and less of the dialectical Platonic; Iamblichus, a generation later, who also inclined to theurgy; and in the fifth century Hypatia, killed 415; and Proclus (412-485), who taught at Athens. A growth of thought is perceptible in the successive members of the school. The sketches of several of the above-named writers in Smith's Biographical Dictionary are full of information, and furnished with useful references.
Note 11. p. [47]. The Pseudo-Clementine Literature.
The Pseudo-Clementine literature consists of Homilies and Recognitions; the latter being in a Latin translation by Rufinus. It is published in Cotelerius's Sancti Patres, 1698, vol i.