Page:The place of magic in the intellectual history of Europe.djvu/44

36 While, however, the place of magic in the intellectual history of Europe is our general subject, the present essay is far from being an attempt at a complete treatment of it. The aim is rather to illustrate that theme by a survey of learning during the period of the Roman Empire, when the divers threads of the thought and knowledge of the ancient world were to some extent united. The prominence of magic in mediæval science is perhaps better known and more generally admitted. Accordingly this essay will take for granted, except in so far as it has been illustrated in our first chapter, the presence of magic in mediæval learning, and will try to show that magical doctrines, credulity, mysticism, and love of the marvelous were not traits peculiar to mediæval thought, but that in this respect (as in others) there was close resemblance, probably strict continuity between the Roman world and later times. It was largely in order to bring out this resemblance, continuity and influence that the beliefs of various writers in the Middle Ages and early modern times were given in the first chapter. Let the reader compare them with those notions of men in the Roman Empire which will presently be set forth. If we are justified in thus regarding the Roman world as summarizing ancient science and helping to explain mediæval thought, we evidently, in taking our stand in that period secure a broad prospect and ought to obtain a fair idea of the place of magic in the intellectual history of Europe. In defining the field which we are to cover, it should be further said that Christian thought will not come into our discussion, since it did not greatly influence science and other secular learning until the close of the Roman Empire. Lastly, it should be clearly understood that we are here concerned with magic only as connected with science and with learning—only as accepted by educated men.