approach towards the modern scientific spirit. This we shall do partly because their writings seem at first thought the place where we should least expect to find such notions, and hence furnish striking illustration of the almost universal acceptance of these beliefs; partly because, as we shall soon find reason to conclude, there is really some connection between such beliefs and science.
The early Middle Ages are not distinguished for the prevalence of education and of culture in Latin Christendom, to say nothing of profound knowledge or original thought in any particular branch of learning. But in such learning and science as there was may be found examples of the beliefs which we wish to consider. We see them in Isidore of Seville, whose Etymologies, we may well believe, constituted an oft-consulted encyclopedia in many a monastic library for several centuries after the seventh, when it appeared. This saint, like almost all good Christians of his day, believed that marvels could be effected through magic by the aid of demons, although such resort to evil spirits he could not condemn too strongly.[1] But he saw no harm in holding that certain stones possess astonishing powers,[2] that the dog-star afflicts bodies with disease, and that the appearance of a comet signifies pestilence, famine or war.[3] He maintained that it was no waste of time to look into the meaning of the numbers which occur in the Bible. He thought that they might reveal many sacred mysteries.[4]
- ↑ Etymologiae, bk. viii, ch. 9. In Migne's Patrologia Latina, vol. lxxxii.
- ↑ Ibid., bk. xvi, passim.
- ↑ Ibid., bk. iii, ch. 71. He condemned astrology, however. See ibid., and bk. iii, ch. 27.
- ↑ "Liber Numerorum qui in Sanctis Scripturis Occurunt." (Also in Migne, vol. lxxxiii, col. 179.) "Non est superfluum numerorum causas in Scripturis sanctis attendere. Habent enim quamdam scientiae doctrinam plurimaque mystica sacramenta."
