sponsible, and such powers are frequently rejected as absurd. Pliny, however, grants some magic properties in certain stones. Molochitis, by some medicinal power which it possesses, guards infants against dangers;[1] and eumecas, placed beneath the head at night, causes oracular visions.[2] To water Pliny allows powers which we must regard as magical, for according to him certain rivers pass under the sea because of their hatred of it.[3]
In man, moreover, as well as in other creatures upon earth, there is magic power. Pliny mentions men whose eyes are able to exert strong fascination,[4] others who fill serpents with terror and can cure snake-bite by merely touching the wound, and others who by their presence addle eggs in the vicinity.[5] Pliny takes up the power of words and incantations in connection with man. Whether they have potency beyond what we expect ordinary speech to possess is a great and unanswered question. Our ancestors, Pliny says, always believed so, and in every-day life we often unconsciously accept such a view ourselves. If, for instance, we believe that the Vestal virgins can, by an imprecation, stop runaway slaves who are still within the city limits, we must accept the whole theory of the power of words. But, taken as individuals, the wisest men lack faith in the doctrine.[6]
- ↑ Bk. xxxvii, ch. 36.
- ↑ Bk. xxxvii, ch. 58.
- ↑ Bk. ii, ch. 106.
- ↑ Bk. vii, ch. 2. ". . . Qui visu quoque eflfascinent interimantque quos diutius intueantur, iratis praecipue oculis, quod eorum malum facilius sentire puberes. Notabilius esse quod pupillas binas in singulis habeant oculis."
- ↑ Bk. xxviii, ch. 6. The eggs, however, it should be said, are represented as being beneath a setting hen.
- ↑ Bk. xxviii, ch. 3. "Ex homine remediorum primum maxumae quaestionis et semper incertae est, polleatne aliquid verba et incantamenta
