The cultivation of magic and the necromantic art was fully carried out in Iamblicus, a Coelo-Syrian, who died in the reign of Constantine the Great. It is scarcely necessary to relate the miracles and prodigies he performed, though they received full credence in those superstitious times; how, by the intensity of his prayers, he raised himself unsupported nine feet above the ground; how he could make rays of a blinding effulgence play round his head; how, before the bodily eyes of his pupils, he evoked two visible dæmonish imps. Nor is it necessary to mention the opinions of Ædesius, Chrysanthus, or Maximus. [Sidenote: Proclus unites emanation with mysticism.] For a moment, however, we may turn to Proclus, who was born in Constantinople A.D. 412. When Vitalian laid siege to Constantinople, Proclus is said to have burned his ships with a polished brass mirror. It is scarcely possible for us to determine how much truth there is in this, since similar authority affirms that he could produce rain and earthquakes. His theurgic propensities are therefore quite distinct. Yet, notwithstanding these superhuman powers, together with special favours displayed to him by Apollo, Athene, and other divinities, he found it expedient to cultivate his rites in secret, in terror of persecution by the Christians, whose attention he had drawn upon himself by writing a work in opposition to them. Eventually they succeeded in expelling him from Athens, thereby teaching him a new interpretation of the moral maxim he had adopted, "Live concealed." It was the aim of Proclus to construct a complete theology, which should include the theory of emanation, and be duly embellished with mysticism. The Orphic poems and Chaldæan oracles were the basis upon which he commenced; his character may be understood from the dignity he assumed as "high priest of the universe." He recommended to his disciples the study of Aristotle for the sake of cultivating the reason, but enjoined that of Plato, whose works he found to be full of sublime allegories suited to his purpose. He asserted that to know one's own mind is to know the whole universe, and that that knowledge is imparted to us by revelations and illuminations of the gods. [Sidenote: Justinian puts an end to philosophy.]