Page:The place of magic in the intellectual history of Europe.djvu/62

54 With all the foolish notions which he imbibed from antiquity or into which his mind, over-hospitable to the fantastic and marvelous, led him, Pliny had one good scientific trait. He might believe in magic but he had no liking for the esoteric. His mind might be confused but it was not mystical. He had no desire to hide the "secrets" of science and philosophy from the public gaze, to wrap them up in obscure and allegorical verbiage lest the unworthy comprehend them. On the contrary, he sharply remarked apropos the lack of information about the medicinal properties of plants, that there was a most shameful reason for this scarcity, namely, that even those who knew were unwilling to give forth their knowledge, "as if that would be lost to themselves which they passed on to others."

Such, then, is the Natural History. Pliny gives evidence that many of the most intelligent men were coming to doubt a large part of the superstitious beliefs and observances once universally prevalent, and he himself makes a brave effort to assume a critical and judicious attitude. Yet his work contains a great deal of magic and reveals, what this essay in its entirety will make further evident, the error of such a statement as the following from Dr. White's Warfare of Science and Theology:

Under the old Empire a real science was coming in and thought progressing. Both the theory and practice of magic were more and more held up to ridicule. Even as early a writer as Ennius ridiculed the idea that magicians, who were generally poor and hungry themselves, could bestow wealth on others; Pliny, in his Natural Philosophy, showed at great length their absurdities and cheatery; others followed in the same line