We shall come presently to certain parts of our modern heritage which are not Greek either by origin or by affinity. These will not be found in Euripides or Plato any more than in Herodotus or Sophocles. But some developments of religion which our Hellenists particularly dislike, and are therefore anxious to disclaim as alien to Greek thought and practice, such as asceticism, sacramental magic, religious persecution, and timid reliance on authority, are maladies of the Greek spirit, and came into the Church from Hellenistic and not from Jewish sources. It was Cleanthes who wished to treat Aristarchus as the Church treated Galileo, for anticipating Galileo's discovery. It was Plutarch, or rather his revered father, who said, 'You seem to me to be handling a very great and dangerous subject, or rather to be raising questions which ought not to be raised at all, when you question the opinion we hold about the gods, and ask reasons and proofs for everything. The ancient and ancestral faith is enough; and if on one point its fixed and traditional character be disturbed, it will be undermined and no one will trust it'. It is true that Celsus accused the Christians of saying, 'Do not inquire; only believe.' But this was not the attitude of Clement and Origen, still less of that most courageous pioneer St. Paul; it was rather the attitude of the average devout pagan. At this time the defence of popular superstition was no longer a matter of mere policy but of heartfelt need. Marcus Aurelius was a great immolator of white cows. The Christians were disliked, not as superstitious, but as impious. Alexander of Abunoteichos expelled 'Christians and Epicureans' by name from his _séances_. Lucian is the Voltaire of a credulous age. As for sacerdotal magic, Ovid explicitly ascribed the _ex opere operato_ doctrine to the Greeks. Graecia principium moris fuit; illa nocentes impia lustratos ponere facta putat, a nimium faciles, qui tristia crimina caedis fluminea tolli posse putatis aqua.