Abstract

To identify Porphyry’s place in the Neoplatonic tradition is not only to contribute to our understanding of the development of Neoplatonism between Plotinus and Proclus, but is also to clarify our perspective on the last Greek philosopher to be known in, and to influence to an important degree, Latin thought in the later Roman Empire and in the early Medieval period. In this revised version of a University of Hull doctoral dissertation, Smith attempts to characterize Porphyry’s philosophical positions, as compared with those taken by Plotinus, Iamblichus, and Proclus, with particular reference to theories concerning the "ascent" and "salvation" of the soul, insofar as these theories are attested in the traditional—and meagre—corpus of Porphyrian fragments and testimonia. In the first part of his book, Smith reviews Porphyry’s opinions regarding the nature of soul, its relation to body, its separation from body, its ascent to the transcendent realm, its fate after death, and related eschatological topics. Porphyry’s thought is considered against a background of extensive reference to Plotinus. Smith finds both philosophers at one on a large number of issues. However, Porphyry, he thinks, gives more attention to the place of natural death in the life of the soul, locating the life of the soul more precisely within the framework of the Platonic cycle of reincarnation, whilst at the same time making allowance for the possibility of permanent escape from this cycle. In the second part of the book, the author examines "theurgy," insofar as Porphyry seems to have made use of it in his theories concerning the "salvation" of the soul. This subject is of particular interest, as it relates to what seems characteristic of later Neoplatonism: an interest in religious and magical practices, taken by modern interpreters to represent a "sacrifice" by Neoplatonism of the tradition of "Greek rationalism." Smith shows that Neoplatonic theurgy, in the form in which Porphyry introduced it, represents a development of aspects of Plotinism, [[sic]] and must be distinguished from the practices of the charlatans who gave it its notoriety. In dealing with theurgy, Smith clarifies Porphyry’s position by approaching it from the more developed positions of Iamblichus and of Proclus. Neoplatonic theurgy seems to originate in Plotinus’ views on the role of transcendent causality in the elevation of the soul. A religious expression of this is provided by Porphyry, together with an emphasis on man’s need of divine "aid" which is radicalized in Iamblichus. Smith maintains that Porphyry nevertheless remained wary of, and restricted, the role of theurgy in the salvation of the soul. The "sacrifice" of philosophy to religious belief he finds to have come later, with Iamblichus. A Postscript examines the Neoplatonists’ attitudes to the actual performance of magic, and a Conclusion gives a careful summary of results attained in the book, which ends with two Appendices, a Bibliography, and Indices.