One remarkable corollary of the so-called Italian Renaissance or Humanistic movement at the close of the middle ages with its too exclusive glorification of ancient Greece and Rome has been the strange notion that the ancient Hellenes were unusually free from magic compared with other periods and peoples. It would have been too much to claim any such immunity for the primitive Romans, whose entire religion was originally little else than magic and whose daily life, public and private, was hedged in by superstitious observances and fears. But they, too, were supposed to have risen later under the influence of Hellenic culture to a more enlightened stage,[81] only to relapse again into magic in the declining empire and middle ages under oriental influence. Incidentally let me add that this notion that in _the past_ orientals were more superstitious and fond of marvels than westerners in the same stage of civilization and that the orient must needs be the source of every superstitious cult and romantic tale is a glib assumption which I do not intend to make and which our subsequent investigation will scarcely substantiate. But to return to the supposed immunity of the Hellenes from magic; so far has this hypothesis been carried that textual critics have repeatedly rejected passages as later interpolations or even called entire treatises spurious for no other reason than that they seemed to them too superstitious for a reputable classical author. Even so specialized and recent a student of ancient astrology, superstition, and religion as Cumont still clings to this dubious generalization and affirms that “the limpid Hellenic genius always turned away from the misty speculations of magic.”[82] But, as I suggested some sixteen years since, “the fantasticalness of medieval science was due to ‘the clear light of Hellas’ as well as to the gloom of the ‘dark ages.’”[83] [Sidenote: Magic in myth, literature, and history.]