gory. It will clearly appear from an attentive comparison of these circumstances, that the Eclectic method of philosophising began at a period prior to the time of Christ.

The violent dissentions, which diversity of opinions produced in the Alexandrian schools, inclined many to wish for a general coalition of sects. This project appears to have been first formed by Potamo, and to have been carried into execution by Ammonius, and his followers. The philosophy of Plato, already united with that of Pythagoras, was made the basis of this new system; whence the sect was considered as a Platonic school, and its followers have been commonly distinguished by the appellation of the later Platonists. With the doctrines of Plato they attempted to blend those of Aristotle, who from the time of Demetrius Phalereus had been in high estimation in Alexandria. In dialectics, this union was not difficult; but in physics and metaphysics, the leading dogmas of these philosophers were so widely different, and in many respects even contradictory, that it was impossible to bring them together, without distorting and misrepresenting both, and contriving strange and fanciful hypotheses to reconcile them. One memorable example of these, among many which might be adduced, is the dogma of the Eclectic school concerning the eternal generation of the world in the Divine mind, which neither agrees with Plato's doctrine of Ideas, nor with Aristotle's notion concerning the eternity of the world. The Stoic system was also in the Eclectic school accommodated to the Platonic; and the moral writings of the followers of Zeno were explained upon the principles of Plato. The Enchiridion of Epictetus, for instance, is platonised in the Commentary of Simplicius. The only sect, with which the Alexandrian school could come to no terms of agreement, was that of Epicurus, whose mechanical principles of nature were contrary to the fundamental doctrines of Platonism. It must be evident, on the most cursory view, that a method of philosophising, which thus undertook to combine the tenets of different sects, could answer no other purpose the to confound all former distinctions, and to give birth to new absurdities.

Plato having proposed the intuitive contemplation of Intelligibles, and especially of the First Intelligence, the Su

preme Deity, as the summit of human felicity, the philosophers of the Eclectic sect were peculiarly ambitious of this sublime attainment, and even carried their notions and pretensions on this subject further than their master. Not satisfied with arriving at a formal and essential intuition of Divine natures, they aspired after a sort of deification of the human mind. That they might the more easily reach, in imagination, this point of perfection, they forsook the Dualistic system which Plato had assumed, and adopted from the Oriental philosophy the system of Emanation, which supposed an indefinite series of spiritual natures, derived from the Supreme Source; whence, considering the human mind as a link in this chain of intelligence, they conceived that, by passing through various stages of purification, it might at length ascend to the first Founfain of Intelligence, and enjoy a mysterious union with the Divine nature. They even imagined that the soul of man, properly prepared by previous discipline, might rise tó a capacity of holding immediate intercourse with good demons, and even to enjoy, in extacy, an intuitive vision of God: a point of perfection and felicity which many of their great men, such as Plotinus, Porphyry, Jamblichus, and Proclus, were supposed actually to have attained.

Several circumstances concurred to give this enthusiastic cast to the Alexandrian school. The Platonic sect had, from its first institution, leaned towards enthusiasm. That part of their system, which these later Platonists had borrowed from the Oriental school, was wonderfully calculated to cherish the flights of a luxuriant fancy. And the union of the two characters of philosopher and priest, which, as appears in the lives of Apollonius, Apuleius, and others, was at this period not unusual, whilst it would in some cases be favourable to imposture, would, in others, serve to minister fuel to the fire of enthusiasm.

In order to account still farther for some of the more striking features of the Eclectic sect, it is necessary particularly to remark the arts, which the leaders of this sect employed to obstruct the progress of the Christian religion. By combining into one system all the important tenets, both theological and philosophical, which were at that time received, either in the Pagan or the Christian

schools, they hoped to confirm the heathens in their attachment to their old superstitions, and to reconcile the Christians to Paganism. They endeavoured to conceal the absurdities of the ancient religion, by casting over its fables the veil of allegory, and thus representing them as founded upon important truths. The numerous train of heathen divinities they represented as emanations from the Supreme Deity, through whom he himself was worshipped. That their system might, if possible, rival that which was taught in the Christian schools, they speculated, after the manner of Plato, upon Divine and intelligent natures: they even attempted to incorporate with their own dogmas several of the peculiar doctrines received among the Christians, and made no scruple to deck themselves with borrowed ornaments, by imitating, on many occasions, the language of the Christian fathers. In hopes of counteracting the credit which Christianity derived from the exalted merit of its Founder, and from the purity of manners which prevailed among his followers, these philosophers practised rigorous abstinence, by which they professed to purify themselves from every tincture of moral defilement, and passed whole days and nights in contemplation and devotion. With a view to destroy the authority which the Christian religion derived from miracles, or at least to reduce it to a level with their own, they pretended to a power of performing supernatural operations by the aid of invisible beings; and maintained, that the miracles of Christ were wrought by the same magical, or theurgic, powers which they themselves possessed. Lastly, for the purpose of supporting the credit of Paganism against that of Christianity, they obtruded upon the world many spurious books, under the name of Hermes, Orpheus, and other illustrious ancients.

The Eclectic sect, thus raised upon the foundations of superstition, enthusiasm, and imposture, proved the occasion of much confusion and mischief both to the Christian religion and to philosophy.

In the infancy of the Alexandrian school, not a few among the professors of Christianity suffered themselves to be so far deluded by the pretensions of this sect, as to imagine that a coalition might with great advantage be

formed between its system and that of Christianity; and this union seemed the more desirable, as several philosophers of this sect became converts to the Christian faith. But the consequence was, that Pagan ideas and opinions were by degrees mixed with the pure and simple doctrine of the gospel; the fanatical philosophy of Ammonius corrupted the pure religion of Christ; and his church became a field of contention, and a nursery of error.

This project for a coalition of systems was not less injurious to philosophy. Before this period, although the philosophical world had been divided into many sects, and disturbed by endless controversies, still each sect had its peculiar character and tenets; so that any one, who was desirous of knowing the truth, might form a judgment for himself of their respective merits, and might adopt that system which he judged to be most consonant to reason. But, in attempting to combine the leading tenets of each sect into one common system, these philosophers were obliged, in many cases, to understand them in a sense different from that of their original authors; whence it becomes impossible, from their writings, to form an accurate notion either of the Platonic, the Peripatetic, the Stoic, the Egyptian, or the Oriental philosophy. Finding it impracticable to produce an appearance of harmony among systems essentially different from each other, without casting a veil of obscurity over the whole, they exerted their utmost ingenuity, in devising fanciful conceptions, subtle distinctions, airy suppositions, and vague terms; combinations of which, infinitely diversified, they attempted, too successfully, to impose upon the world as a system of real and sublime truths. It is not easy to conceive, how many thorns and briars, from this time, obstructed the path of science. Lost in subtleties, these pretenders to superior wisdom were perpetually endeavouring to explain, by imaginary resemblances, and arbitrary distinctions, what they themselves probably never understood. Disdaining to submit to the guidance of reason and good sense, they gave up the reins to imagination, and suffered themselves to be borne away through the boundless regions of metaphysics, where the eye labours in vain to follow them. If any one be desirous of proofs or illustrations of these re

marks, we refer them to the writings of Plotinus and Proclus, on the subjects of the Deity and inferior Divine natures, where he will meet with innumerable examples of egregious trifling, under the appearance of profound philosophy.

It would be an undertaking wholly impracticable, to frame an accurate delineation of the Eclectic doctrine; both because its authors were not agreed among themselves in any one system, and because they do not appear to have themselves clearly conceived the meaning of many of their own dogmas. We shall, however, lay before the reader a brief specimen of this philosophy, in metaphysics, from Plotinus; in theology, from Jamblichus; and in morals, from Porphyry.

In metaphysics Plotinus taught thus:

The First Principle of the universe is not the universe, but above all, and the power of all; without which nothing could be; which, though the fountain of being, is itself incapable of division or increase. This First Principle, the cause of intellectual life, the source of essence and being, is simple, and having no-place, has neither motion nor rest. It is infinite, not as being immense, but as it is one, and has nothing by which it can be limited: because that from which all things proceed can permit nothing to exist better than itself it is the best of all beings. It is essential good, most fair and beautiful; and because it is in itself lovely, and the author of all that is lovely, it is the beginning and end of beauty. No attribute is to be ascribed to this First Principle in the same sense in which it is ascribed to other beings, but in a manner wholly inexplicable. Its nature is to be comprehended rather by profound contemplation, than by any act of the understanding.74

From this First Principle proceeds mind, or intellect; and soul, or the active principle. The primary essential good is the centre; mind, the light emerging from it, and remaining fixed; soul, the motion of the emanating light; body, the opaque substance which is illuminated by the soul. In the production of the Second Principle, mind, no kind of action, or will, is to be supposed; for then that

74 Plotin. Enn. iii. 1. viii. c. 9. En. v. l. ii. c. 1. l. v. c. 10, 11. En. vi. 1. ii. c. 9. l. vii. c. 23. 33. L. viii. c. 7. Jambl. de Myst. S. viii. c. 2.