The Emperors held widely divergent views on the matter of witchcraft. Augustus, realising its hold upon the popular imagination, collected the verses of the sibyls from Samos, Troy, Africa, and elsewhere, and ordered them to be submitted to the prefects of the city, there to be judged and reported on by fifteen very learned men. During the latter days of Pagan Rome there was a marked revival of witchcraft, Marcus Aurelius and Julian setting the example by their patronage. The earlier Christian Emperors revived the old laws against it, but diverted them to attack the old religion. The secret magic condemned by the Duumvirs was by them extended to cover the whole system of paganism. Almost immediately after his conversion Constantine decreed that any haruspex (diviner) entering a citizen's house with the intention of celebrating his rites should be burned alive, while the property of his employer should be confiscated and his accuser rewarded. The Emperor showed that he was in earnest by ordering the execution of one of his favourites for having caused bad weather and prevented his corn-traffic with Constantinople. It was, nevertheless, declared some two years later that the Emperor had no desire to prohibit such magical rites as cured disease or prevented bad weather. In the reign of his successor, Constantius, any person accused of witchcraft was liable to be put to torture. Proven sorcerers were ordered to be thrown to wild beasts or crucified, while, if they persisted in denying their offence, their flesh was to be torn from their bones with iron hooks. This edict also differentiated between Black and White Magic; magic charms being permitted as remedies for drought, disease, storms, and the like. Julian the Apostate, perhaps not unnaturally, regarded sorcery with a more favourable eye, but later emperors showed themselves always more inimical. Valentian added impious prayers and midnight sacrifices to the list of things forbidden; under Theodosius every detail of pagan worship was included under the heading of magic, and as such rigorously forbidden. In the reign of Honorius, the Sibylline verses collected by Augustus were suppressed. The Codex Justinianus devotes a whole title to witchcraft.