planet, but is terminated by the return of all the planets to the same place, under the same description of the whole heavens; from whence also it is called mundane, because the world is properly called heaven. Hence, as we not only denominate the progression of the sun from the kalends of January to the same kalends, the solar year, but also its progression from the day after the kalends to the same day, and its return from any day of any month to the same day, a year; thus, also, the beginning of this mundane year may be fixed by any one at any time he pleases. Thus, for instance, Cicero now, from an eclipse of the sun, which happened at the time of the death of Romulus, supposes the beginning of the mundane year to commence. And though frequently afterwards an eclipse of the sun may have happened, yet a repeated eclipse of this luminary is not said to give completion to the mundane year; but then this completion takes place when the sun, during its eclipse, will be in the same places and parts, and likewise all the planets and fixed stars, in which they were at the time of the death of Romulus. Hence, as physiologists assert, 15,000 years after the death of Romulus the sun will again be so eclipsed, that it will be in the same sign, and in the same part of the heavens, as it was at that time; all the stars likewise returning to the same place.”—_Macrob. in Somn. Scip._ lib. ii. Hence, as the greater mundane apocatastasis consists of 300,000 years, and 15,000 years make a mundane year, the greater apocatastasis will consist of 20,000 mundane years. This greater apocatastasis is also alluded to by Synesius in his treatise On Providence, and likewise in the Asclepian Dialogue ascribed to Hermes Trismegistus. The extract from Synesius, who informs us that his treatise is an Egyptian narration relative to Osiris and Typhos, is as follows: