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(art itself also being multiformly distributed about nature), variously attracts and derives it as through a channel. Hence it transfers that which in itself is orderly and arranged into the privation of order, and fills that which is beautiful and commensurate with deformity. But the venerable end in each particular thing, which is connascent with union, it transfers to another indecorous plenitude, which is an
in short, it explores the essence and power of every thing. From hence, therefore, it produces its effects. And it forms statues which procure health, makes all various figures, and things which become the instruments of disease. It asserts, too, that eagles and dragons contribute to health; but that cats, dogs, and crows are symbols of vigilance, to which, therefore, they contribute. But for the fashioning of certain parts wax and clay are used. Often, too, celestial fire is made to appear through magic; and then statues laugh, and lamps are spontaneously enkindled."
This curious passage throws light on the following extract from the first book of the Metaphorsis of Apuleius: "Magico susurranime, amnes agiles reverti, mare pigrum colligari, ventos inanimes expirare, solem inhiberi, lunam despumari, stellas evelli, diem tolli, noctem teneri." i. e. "By magical incantation rapid rivers may be made to run back to their fountains, the sea be congealed, winds become destitute of spirit, the sun be held back in his course, the moon be forced to scatter her foam, the stars be torn from their orbits, the day be taken away, and the night be detained." For it may be inferred from Psellus, that witches formerly were able to cause the appearance of all this to take place. It must also be observed, that this MS. of Psellus On Dæmons forms no part of his treatise On the Energy of Dæmons, published by Gaulminus; for it never was published.
