may be easily conceived. They seemed to breathe an atmosphere of miracles. Wherever they turned they were surrounded and beleaguered by malicious spirits, who were perpetually manifesting their presence by supernatural arts. Watchful fiends stood beside every altar, they mingled with every avocation of life, and the Christians were the special objects of their hatred. All this was universally believed, and was realized with an intensity which, in this secular age, we can scarcely conceive. The bearing of this view upon the conception of magic is very obvious. Among the more civilized pagans, magic was mainly a civil, and in the last days of the empire, a political crime. In the early church, on the other hand, it was esteemed the most horrible form of sacrilege effected by the direct agency of evil spirits. It included the whole system of paganism, explained all its prodigies, and gave a fearful significance to all its legends. When the Church obtained the direction of the civil power, she soon modified or abandoned the tolerant maxims she had formerly inculcated; and in the course of a few years, restrictive laws were enacted, both against Jews and heretics." (Lecky.)
Constantine, after his conversion to Christianity, enacted laws against the magicians. These were made more rigid under Constantius, his son, but suspended under Julian. These persecutions were renewed by Valentinian, spasmodically carried on to a slight extent, and then lapsed. During the period that elapsed between the sixth and thirteenth centuries the executions for sorcery were comparatively rare.
It is to be borne in mind, then, that magic as existing in pagan Rome was part of the religious conceptions of the Romans. The oracle as well as the various demons, which to them signified what the word "angel" signifies to us now, formed an elaborate system of mythology and
