surnamed SACCAE, from his having been in his youth a porter, was born in Alexandria about the end of the second century. He was one of the most celebrated philosophers of his age; and, adopting with alterations the Eclectic philosophy, laid the foundation of that sect which was distinguished by the name of the New Platonists.

This learned man was born of Christian parents, and educated in their religion, the outward profession of which, it is said, he never entirely deserted. As his genius was vast and comprehensive, so were his projects bold and singular: he attempted a general coalition of all sects, whether philosophical or religious, by framing a system of doctrines which he imagined calculated to unite them all, the Christians not excepted, in the most perfect harmony. In pursuance of this design, he maintained that the great principles of all philosophical and religious truth were to be found equally in all sects; that they differed from each other only in their method of expressing them, and in some opinions of little or no importance; and that, by a proper interpretation of their respective sentiments, they might easily be united into one body. Accordingly all the Gentile religions, and even the Christian, were to be illustrated and explained by the principles of this universal philosophy; and the fables of the poets and priests were to be removed from Paganism, and the comments and interpretations of the disciples of Jesus from Christianity. In conformity to this plan, he insisted that all the religious systems of all nations should be restored to their original purity, and reduced to their primitive standard, viz., the ancient philosophy of the east, preserved uncorrupted by Plato: and he affirmed that this project was agreeable to the intentions of Jesus Christ, whose sole view in descending upon earth was to set bounds to the reigning superstition, to remove the errors that had blended themselves with the religions of all nations, but not to abolish the ancient theology from which they were derived. He therefore adopted the doctrines which were received in Egypt concerning the universe and the Deity, considered as constituting one great whole; concerning the eternity of the world, the nature of souls, the empire of Providence, and the government of the world by demons. He also established a system of moral discipline, which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their minds by contemplation, and to mortify the body, so that they might be capable of enjoying the presence and assistance of the demons, and of ascending after death to the presence of the Supreme Parent. In order to reconcile the popular religion, and particularly the Christian, with this new system, he made the whole history of the heathen gods an allegory; maintaining that they were only celestial ministers, entitled to an inferior kind of worship. He acknowledged also that Jesus Christ was an excellent man, and the friend of God; but alleged that it AMMONIUS was not his design entirely to abolish the worship of demons, and that his only intention was to purify the ancient religion. This system, so plausible in its first rise, but so comprehensive and complying in its progress, has been the source of innumerable errors and corruptions in the Christian church. At its first establishment it received some countenance from Athenagoras, Pantenas, and Clemens the Alexandrian, and all who had the care of the public school belonging to the Christians at Alexandria. It was afterwards adopted with various degrees of assent by Longinus, the celebrated author of the treatise on the Sublime, Plotinus, Hellenius, Origen, Porphyry, Iamblichus the disciple of Porphyry, Socrates, Edisius, Eustathius, Maximus of Ephesus, Priscus, Chrysanthus the master of Julian, Julian the Apostate, Hierocles, Proclus, and many others, both Pagans and Christians. Ammonius opened his school A.D. 193, and died A.D. 243.

His opinions may be gathered from the writings and disputations of his disciples. The only work of his now extant is a Diatessaron, or Harmony of the Gospels, which is preserved in the Latin version of Victor, bishop of Capua (who wrongly ascribed it to Tatian), and of Luscinian.