Here, then, we have a detailed account of practices identical with those such as subsequently became the object of fierce persecutions--the use of effigies, of magic herbs, the burning of some substance while calling the name of the person to be influenced, the using of a fragment of his personal belongings to his detriment, the consulting with "crones" for the satisfaction of love-cravings. It was, however, too closely related to religion for there to be any continuous expression of unfavourable public opinion. At the same time, laws existed against it, subsequently to find an echo in Roman legislation. Theoris, "the Lemnian woman," as Demosthenes calls her, was publicly tried in Athens and burned as a witch. Demoniacal possession and exorcism were believed in at least as early as 330 B.C., in which year Demosthenes refers to them in an oration. His feeling towards the practice of exorcism may be deduced from his reproaching Æschinus as being the son of a woman who gained her living as an exorcist. Plato, in the Laws, decrees:--"If any by bindings-down or allurements or incantations or any such-like poisonings whatever appear to be like one doing an injury, if he be a diviner or interpreter of miracles, let him be put to death." But despite such minor inconveniences, the Greek witch had little to fear in the way of persecutions, so that her mediæval successors might well have looked back to the days of ancient Hellas as their Golden Age, alike spiritually and materially. If the Greeks, who recognised no predecessors in the possession of their country, yet imported so much of their witchcraft from abroad, it is little to be wondered at that the Romans, by their own account foreign settlers in Italy, should have done so. Unlike those of Greece, Roman legends provide a definite beginning for Rome itself. The city was founded by a foreigner. What more likely than that he should bring with him the customs, cults, and superstitions of his own country. Granting that the pious Æneas ever existed, we may also suppose that he was responsible for the Roman tendency in things magical. Of Greek magic he would have learned enough--and to spare--in the long ten years' warring on the plains of Ilium. From Dido also he might well have learned something. Virgil himself was by popular report familiar with all the laws of witchcraft, and Virgil tells us of Dido's acquaintance, if not with witchcraft, at least with a witch of unquestioned eminence. Half-priestess, half-enchantress, she could cause rivers to run backwards, to say nothing of knowing the most secret thoughts of men. Certainly if Æneas wished to introduce a reliable system of witchcraft into his adopted country, he could have gone to no better instructress.