Volumes might be filled with illustrations of how readily, in the most enlightened days of the Roman Empire, strange, and especially miraculous, tales were believed, even under circumstances that would appear to give every facility for the detection of the imposture. In the field of the supernatural, however, it should be remembered that a movement, which I have traced in the last chapter, had produced a very exceptional amount of credulity during the century and a half that preceded the conversion of Constantine. Neither the writings of Cicero and Seneca, nor even those of Pliny and Plutarch, can be regarded as fair samples of the belief of the educated. The Epicurean philosophy which rejected, the Academic philosophy which doubted, and the Stoic philosophy which simplified and sublimated superstition, had alike disappeared. The “Meditations” of Marcus Aurelius closed the period of Stoical influence, and the “Dialogues” of Lucian were the last solitary protest of expiring scepticism.(688) The aim of the philosophy of Cicero had been to ascertain truth by the free exercise of the critical powers. The aim of the Pythagorean philosophy was to attain the state of ecstasy, and to purify the mind by religious rites. Every philosopher soon plunged into magical practices, and was encircled, in the eyes of his disciples, with a halo of legend. Apollonius of Tyana, whom the Pagans opposed to Christ, had raised the dead, healed the sick, cast out devils, freed a young man from a lamia or vampire with whom he was enamoured, prophesied, seen in one country events that were occurring in another, and filled the world with the fame of his miracles and of his sanctity.(689) A similar power, notwithstanding his own disclaimer, was popularly attributed to the Platonist Apuleius.(690) Lucian has left us a detailed account of the impostures by which the philosopher Alexander endeavoured to acquire the fame of a miracle-worker.(691) When a magician plotted against Plotinus, his spells recoiled miraculously against himself; and when an Egyptian priest endeavoured by incantations to evoke the guardian dæmon of the philosopher, instead of a dæmon the temple of Isis was irradiated by the presence of a god.(692) Porphyry was said to have expelled an evil dæmon from a bath.(693) It was reported among his disciples that when Iamblichus prayed he was raised (like the saints of another creed) ten cubits from the ground, and that his body and his dress assumed a golden hue.(694) It was well known that he had at Gadara drawn forth from the waters of two fountains their guardian spirits, and exhibited them in bodily form to his disciples.(695) A woman named Sospitra had been visited by two spirits under the form of aged Chaldeans, and had been endowed with a transcendent beauty and with a superhuman knowledge. Raised above all human frailties, save only love and death, she was able to see at once the deeds which were done in every land, and the