The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning — Plato — John Shaqi
The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning
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of Vulcan and Vesta, the inspective guardians of fire according to
the Heathens, the Catholics have substituted Saint Agatha, on the day
of whose nativity they make letters for the purpose of extinguishing
fire. Every artificer likewise and profession has a special saint in
the place of a presiding God. Thus scholars have Saint Nicholas and
Saint Gregory; painters Saint Luke; nor are soldiers in want of a saint
corresponding to Mars, nor lovers of one who is a substitute for Venus.
All diseases too have their special saints instead of Gods, who are
invoked as possessing a healing power. Thus the venereal disease has
Saint Roche; the falling sickness Saint Cornelius, the tooth-ach Saint
Apollin, &c. Beasts and cattle also have their presiding saints: for
Saint Loy (says the Homily) is the horse-leach, and Saint Antony the
swineherd, &c. The Homily adds,[49] “that in many points the Papists
exceed the Gentiles in idolatry, and particularly in honouring and
worshipping the relics and bones of saints, which prove that they be
mortal men and dead, and therefore no Gods to be worshipped, which the
Gentiles would never confess of their Gods for very shame.” And after
enumerating many ridiculous practices of the Catholics in reference to
these relics, the Homily concludes with observing, “that they are not
only more wicked than the Gentile idolaters, but also no wiser than
asses, horses, and mules, which have no understanding.”
In the second place the Homilies shew[50] that the rites and ceremonies
of the Papists in honouring and worshipping their images or saints,
are the same with the rites of the Pagans. “This, say they, is evident
in their pilgrimages to visit images which had more holiness and
virtue in them than others. In their candle-religion, burning incense,
offering up gold to images, hanging up crutches, chairs, and ships,
legs, arms, and whole men and women of war, before images, as though
by them, or saints (as they say) they were delivered from lameness,
sickness, captivity, or shipwrack.” In spreading abroad after the
manner of the Heathens, the miracles that have accompanied images.
“Such an image was sent from heaven, like the Palladium, or Diana of
the Ephesians. Such an image was brought by angels. Such a one came
itself far from the east to the west, as Dame Fortune fled to Rome.
Some images though they were hard and stony, yet for tender-heart and
pity wept. Some spake more monstrously than ever did Balaam’s ass, who
had life and breath in him. Such a cripple came and saluted this saint
of oak, and by and by he was made whole, and here hangeth his crutch.
Such a one in a tempest vowed to Saint Christopher, and scaped, and
behold here is his ship of war. Such a one, by Saint Leonard’s help,
brake out of prison, and see where his fetters hang. And infinite
thousands more miracles by like, or more shameless lies were reported.”