Note 93 — SECTION IV.

This art is no other than magic, of which the following account, from a very rare Greek manuscript of Psellus, On Dæmons according to the Dogmas of the Greeks, will, I doubt not, be acceptable to the reader, as it illustrates what is here said by Iamblichus, and shows that magic is not an empty name, but possesses a real power, though at present this art seems to be totally lost. Ficinus published some extracts from this manuscript in Latin; but Gale does not appear to have had it in his possession. Η γοητεια δε εστι τεχνη τις περι τους ενυλους και χθονιους δαιμονας φαντασιοσκοπουσα τοις εποπταις τα τουτων ειδωλα. και τους μεν ωσπερ εξ αδου αναγουσα, τους δε υψοθεν καταγουσα, και τουτους κακωτικους. και ειδωλα αττα υφιστησι φαντασματα τοις θεωροις των τουτων. και τοις μεν ρευματα τινα εκειθεν κυμαινοντα επαφιησι· τοις δε δεσμων ανεσεις και τρυφας, και χαριτας επαγγελλεται. επαγεται δε τας τοιαυτας δυναμεις, και ασμασι και επασμασιν. η δε μαγεια πολυδυναμον τι χρημα τοις Ελλησιν εδοξε. μεριδα γουν ειναι ταυτην φασιν εσχατην της ιερατικης επιστημης. ανιχνευουσα γαρ των υπο την σεληνην παντων την τε ουσαν και φυσιν, και δυναμιν και ποιοτητα. λεγω δε στοιχειων και των τουτων μεριδων, ζωων, παντοδαπων φυτων, και των εντευθεν καρπων, λιθων, βοτανων, και απλως ειπειν, παντος πραγματος, υποστασιν τε και δυναμιν. εντευθεν αρα τα εαυτης εργαζεται. αγαλματα τε υφιστησιν υγειας περιποιητικα, και σχηματα ποιειται παντοδαμα· και νοσοποια δεμιουργηματα ετερα. και αετοι μεν, και δρακοντες, βιωσιμοι αυτοις προς υγειαν υποθεσις´ αιλουροι δε και κυνες, και κορακες αγρυπνητικα συμβολα. κηρος δε και πηλος εις τας των μοριων συμπλασεις παραλαμβανονται. φανταζει δε πολλακις, και πυρος ουρανιου εδοσεις, και διαμειδιωσι επι τουτων αγαλματα· πυρί δε αυτοματῳ λαμπαδες αναπτονται. i. e. “Goeteia, or witchcraft, is a certain art respecting material and terrestrial dæmons, whose images it causes to become visible to the spectators of this art. And some of these dæmons it leads up, as it were from Hades, but others it draws down from on high; and these, too, such as are of an evil species. This art, therefore, causes certain phantastic images to appear before the spectators. And before the eyes of some, indeed, it pours exuberant streams; but to others it promises freedom from bonds, delicacies, and favours. They draw down, too, powers of this kind by songs and incantations. But magic, according to the Greeks, is a thing of a very powerful nature. For they say that this forms the last part of the sacerdotal science. Magic, indeed, investigates the nature, power, and quality of every thing sublunary; viz. of the elements, and their parts, of animals, all-various plants and their fruits, of stones, and herbs: and 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.