[59] A genuine modern will doubtless consider the whole of Proclus’ religious conduct as ridiculously superstitious. And so, indeed, at first sight, it appears; but he who has penetrated the depths of ancient wisdom, will find in it more than meets the vulgar ear. The religion of the Heathens, has indeed, for many centuries, been the object of ridicule and contempt: yet the author of the present work is not ashamed to own, that he is a perfect convert to it in every particular, so far as it was understood and illustrated by the Pythagoric and Platonic philosophers. Indeed the theology of the ancient, as well as of the modern vulgar, was no doubt full of absurdity; but that of the ancient philosophers, appears to be worthy of the highest commendations, and the most assiduous cultivation. However, the present prevailing opinions, forbid the defence of such a system; for this must be the business of a more enlightened and philosophic age. Besides, the author is not forgetful of Porphyry’s destiny, whose polemical writings were suppressed by the decrees of emperors; and whose arguments in defence of his religion were so very futile and easy of solution, that, as St. Hierom informs us, in his preface on Daniel, Eusebius answered him in twenty-five, and Apollinaris in thirty volumes! [60] See Proclus on Plato’s Politics, p. 399. Instit. Theolog. num. 196; and the extracts of Ficinus from Proclus’s commentary on the first Alcibiades, p. 246. &c. [61] Alluding to the beautiful description given of Ulysses, in the 3d book of the Iliad, v. 222. Καί ἔπεα νιφάδεσιν ἐοικότα χειμερίησιν. Which is thus elegantly paraphrased by Mr. Pope. But when he speaks, what elocution flows! Soft as the fleeces of descending snows The copious accents fall, with easy art; Melting they fall, and sink into the heart! &c. [62] Concerning Domninus, see Photius and Suidas from Damascius in his Life of Isidorus. [63] Nicephorus, in his commentary on Synesius de Insomniis, p. 562. informs us, that the hecatic orb, is a golden sphere, which has a sapphire stone included in its middle part, and through its whole extremity, characters and various figures. He adds, that turning this sphere round, they perform invocations, which they call Jyngæ. Thus too, according to Suidas, the magician Julian of Chaldea, and Arnuphis the Egyptian, brought down showers of rain, by a magical power. And by an artifice of this kind, Empedocles was accustomed to restrain the fury of the winds; on which account he was called ἀλεξάνεμος, or a chaser of winds.