After the suppression of Gnostic and other early heresies came the contest of the now united and politically powerful Church against the outer world of heathendom. While retaining for herself what we may call a monopoly in orthodox magic the Church condemned as in league with the devil _all_ speculation, whether theological or scientific--the one as leading to heresy, the other to sensual ends, such as riches, fame, and those lusts of the flesh and that pride of intellect which were fatal to the contemplative and ascetic ideals of medieval Christianity. It was not among Teuton and Celtic savages but among the learned adherents of the old Greek philosophy that the Church in those earlier days found her most dangerous and obstinate adversaries. Plato and Aristotle (whose tenets the Christian Schoolmen afterwards endeavoured to harmonize with the teaching of the Gospel) were at first brought forward to oppose the new religion, these doctrines of Greek philosophy being largely supplemented by mystic ideas derived from oriental sources. It was however Pythagoras, the great Greek-Italian philosopher of the sixth century B.C., the predecessor and to some extent the inspirer of Socrates and Plato, who was most generally accepted as the rival of St. Paul. It was his mystical doctrines of Number and Harmony, of the Unit and the Triad, which were most often marshalled against the Christian doctrine of the Unity and Trinity of the Godhead. Indeed it even seems that Pythagoras was believed by some of these adversaries of Christianity to be the incarnation of Deity (as had been believed in his lifetime) and to be the friend and saviour of mankind, like Prometheus of old, who was said to have given his life for the human race devoted to destruction by the anger of an offended God. No wonder that, embittered by such opponents, the Church launched her anathema against all the profane learning of the day--all study of the ancient heathen philosophers and poets. The gods of Olympus became synonymous with demons and monsters of the Christian hell, as we see in Dante and in such old legends as that of the Hill of Venus. Plato and Aristotle, and even Homer, were put on the index. Virgil especially was regarded as a dangerous wizard--although in another age he was honoured almost as a prophet and a foreteller of the Messiah. I remember that many years ago, when I was searching for Virgil's tomb on Posilipo near Naples, I was informed by a contadino, of whom I had asked my way, that Virgil ('Marone,' as he called him) was a great magician. The man knew nothing of Virgil as poet. Probably Virgil's account of the descent of Aeneas into the lower world, and that strange _Eclogue_ of his, the _Pollio_, in which possibly a Sibylline prophecy of the coming of a Messiah is reproduced, may have credited him with magic lore, and may also have invested him for a time with almost the dignity of a canonical Minor Prophet.