have actually proclaimed that magic preceded religion, but this view is generally discredited by the authorities of all schools. Sir James Frazer, Sir A. L. Lyall, and Mr. F. B. Jevons, for example, recognize “a fundamental distinction and even opposition of principle between magic and religion.”[91] In fine, upon a candid examination of this theory of the continuity of some primitive religion, which existed as an underlying organization manifested in Witchcraft and sorcery, a serious rival feared and hated by the Church, we find that nothing of the sort ever survived, that there was no connexion between sorcery and an imaginary “Dianic cult.” To write that “in the fifteenth century open war was declared against the last remains of heathenism in the famous Bull of Innocent VIII”[92] is to ignore history. As has been emphasized above, the Bull _Summis desiderantes affectibus_ of 1484 was only one of a long series of Papal ordinances directed against an intolerable evil not heathenism indeed, but heresy. For heresy, sorcery, and anarchy were almost interchangeable words, and the first Bull launched directly against the black art was that of Alexander IV, 1258, two hundred and twenty-six years before. That here and there lingered various old harmless customs and festivities which had come down from pre-Christian times and which the Church had allowed, nay, had even sanctified by directing them to their right source, the Maypole dances, for example, and the Midsummer fires which now honour S. John Baptist, is a matter of common knowledge. But this is no continuance of a pagan cult.