iv; also The Early History of Mankind, by the same author, third
edition, pp. 115 et seq., also p. 380.; also Andrew Lang, Myth, Ritual,
and Religion, vol. i, chap iv. For magic in Egypt, see Lenormant,
Chaldean Magic, chaps. vi-viii; also Maspero, Histoire Ancienne des
Peuples de l'Orient; also Maspero and Sayce, The Dawn of Civilization,
p. 282, and for the threat of magicians to wreck heaven, see ibid, p.
17, note, and especially the citations from Chabas, Le Papyrus Magique
Harris, in chap. vii; also Maury, La Magie et l'Astrologie dans
l'Antiquite et au Moyen Age. For magic in Chaldea, see Lenormant as
above; also Maspero and Sayce, pp. 780 et seq. For examples of magical
powers in India, see Max Muller's Sacred Books of the East, vol. xvi,
pp. 121 et seq. For a legendary view of magic in Media, see the Zend
Avesta, part i, p. 14, translated by Darmsteter; and for a more highly
developed view, see the Zend Avesta, part iii, p. 239, translated by
Mill. For magic in Greece and Rome, and especially in the Neoplatonic
school, as well as in the Middle Ages, see especially Maury, La Magie
et l'Astrologie, chaps. iii-v. For various sorts of magic recognised and
condemned in our sacred books, see Deuteronomy xviii, 10, 11; and for
the burning of magical books at Ephesus under the influence of St.
Paul, see Acts xix, 14. See also Ewald, History of Israel, Martineau's
translation, fourth edition, vol. iii, pp. 45-51. For a very elaborate
summing up of the passages in our sacred books recognizing magic as a
fact, see De Haen, De Magia, Leipsic, 1775, chaps. i, ii, and iii, of
the first part. For the general subject of magic, see Ennemoser, History
of Magic, translated by Howitt, which, however, constantly mixes sorcery
with magic proper.

The first distinct impulse toward a higher view of research into
natural laws was given by the philosophers of Greece. It is true that
philosophical opposition to physical research was at times strong, and
that even a great thinker like Socrates considered certain physical
investigations as an impious intrusion into the work of the gods. It
is also true that Plato and Aristotle, while bringing their thoughts
to bear upon the world with great beauty and force, did much to draw
mankind away from those methods which in modern times have produced the
best results.

Plato developed a world in which the physical sciences had little if any
real reason for existing; Aristotle, a world in which th