ÿWPC4 30.PR dy DMP 13 WRITTEN BY Henry Cornelius Agrippa, of NETTESHEIM, Counseller to CHA
ÿWPC4
WRITTEN BY
Henry Cornelius Agrippa,
of
NETTESHEIM,
Counseller to CHARLES the Fifth,
EMPEROR of Germany:
and Judge of the Prerogative Court.
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Translated out of the Latin into the English Tongue, by J.F.
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London, Printed by R.W. For Gregory Moute, and are to
be sold at the Sign of the three Bibles near the
West end of Pauls, 1651;
Three Books of Occult Philosophy, or of Magick; Written by that Famous Man
Henry Cornelius Agrippa, Knight,
And Doctor of both Laws, Counsellor to Caesars Sacred Majesty, and Judge of the Prerogative Court
BOOK I,CHAP.I.
How Magicians Collect vertues from the three-fold World, is
declared in these three Books
Seeing there is a three-fold World, Elementary, Celestiall,
and Intellectuall, and every inferior is governed by its
superior, and receiveth the influence of the vertues
thereof, so that the very original, and chief Worker of all
doth by Angels, the Heavens, Stars, Elements, Animals,
Plants, Metals, and Stones convey from himself the vertues
of his Omnipotency upon us, for whose service he made, and
created all these things: Wise men conceive it no way
irrationall that it should be possible for us to ascend by
the same degrees through each World, to the same very
originall World itself, the Maker of all things, and first
Cause, from whence all things are, and proceed; and also to
enjoy not only these vertues, which are already in the more
excellent kind of things, but also besides these, to draw
new vertues from above. Hence it is that they seek after
the vertues of the Elementary world, through the help of
Physick, and Naturall Philosophy in the various mixtions of
Naturall things, then of the Celestiall world in the Rayes,
and influences thereof, according to the rules of
Astrologers, and the doctrines of Mathematicians, joyning
the Celestiall vertues to the former; Moreover, theyÔIntelligencies, through the sacred Ceremonies of Religions.
The order and process of all these I shall endeavor to
deliver in these three Books: whereof the first contains
naturall Magick, the second Celestiall, and the third
Ceremoniall. But I know not whether it be an unpardonable
presumption in me, that I, a man of so little judgement and
learning should in my very youth so confidently set upon a
business so difficult, so hard, and intricate as this is.
Wherefore, whatsoever things have here already, and shall
afterward be said by me, I would not have any one assent to
them, nor shall I myself, and further than they shall be
approved of by the Universall Church and the Congregation of
the Faithfull.
Book I, Chapter II
What Magick is, what are the Parts thereof, and how the
Professors thereof must be qualified.
Magick is a faculty of wonderfull vertue, full of most high
mysteries, containing the most profound Contemplation of
most secret things, together with the nature, power,
substance, and vertues thereof, as also the knowledge of
whole nature, and it doth instruct us concerning the
differing, and agreement of things amongst themselves,
whence it produceth its wonderfull effects, by uniting the
vertues of things through the application of them one to the
other, and to their inferior suitable subjects, joyning and
knitting them together thoroughly by the powers, and vertues
of the superior Bodies. This is the most perfect and chief
science, that sacred, and sublimer kind of Phylosophy, and
lastly the most absolute perfection of all most excellent
Philosophy. For seeing that all regulative Philosophy is
divided into Naturall, Mathematicall, and Theologicall:
(Naturall Philosophy teacheth the nature of those things
which are in the world, searching and inquiring into their
Causes, Effects, Times, Places, Fashions, Events, their
Whole, and Parts); also
The Number and the Nature of those things
Cal'd Elements, what Fire, Earth, Aire forth
brings:
From whence the Heavens their beginnings had;
whence tide, whence rainbow in gay colors clad.
What makes the clouds that gathered are, and black,
to send forth lightenings, and a thundering crack;
what doth the nightly flames, and comets make;
what makes the earth to swell, and then to quake:
what is the seed of metals, and of gold
what vertues, wealth, doth nature's coffer hold.ÔAll these things doth naturall philosophy, the viewer of
nature contain, teaching us according to virgil's muse.
---------Whence all things flow,
whence mankind, beast, whence fire, whence rain,
and snow,
whence earthquakes are, why the whole ocean beats
over his banks, and again retreats:
whence strength of herbs, whence courage, rage of
brutes,
all kinds of stone, of creeping things, and fruits.
But mathematicall philosophy teacheth us to know the
quantity of naturall bodies, as extended into three
dimensions, as also to conceive of the motion, and course of
celestiall bodies.
---------As in great haste,
what makes the golden stars to march so fast;
what makes the moon sometimes to mask her face,
the sun also, as if in some disgrace.
And as virgil sings,
how the sun doth rule with twelve zodiack signs,
the orb that's measured round about with lines,
it doth the heaven's starry way make known,
and strange eclipses of the sun, and moon.
Arcturus also, and the stars of rain,
the seven stars likewise, and charles his wain,
why winter suns make tow'rds the west so fast;
what makes the nights so long ere they be past?
All which are understood by mathematicall philosophy.
------Hence by the heavens we may foreknow
the seasons all; times for to reap and sow,
and when tis fit to launch into the deep,
and when to war, and when in peace to sleep,
and when to dig up trees, and them again
to set; that so they may bring forth amain.
Now theologicall philosophy, or divinity, teacheth what god
is, what the mind, what an intelligence, what an angel, what
a devil, what the soul, what religion, what sacred
institutions, rites, temples, observations, and sacredÔmiracles, the vertues of words and figures, the secret
operations and mysteries of seals, and as Apuleius saith, it
teacheth us rightly to understand, and to be skilled in the
ceremoniall laws, the equity of holy things, and rule of
religions. But to recollect myself, these three principall
faculties natural magick comprehends, unites, and actuates;
deservedly therefore was it by the ancients esteemed as the
highest, and most sacred philosophy. It was, as we find,
brought to light by most sage authors, and most famous
writers; amongst which principally Zamolxis and Zoroaster
were so famous, that many believed they were the inventors
of this science. Their track Abbaris the Hyperborean,
Charmondas, Damigeron, Eudoxus, Hermippus followed: there
were also other eminent, choice men, as Mercurius
Tresmegistus, Porphyrius, Iamblicus, Plotinus, Proclus,
Dardanus, orpheus the thracian, gog the grecian, germa the
babilonian, apollonius of tyana, osthanes also wrote
excellently in this art; whose books being as it were lost,
democritus of abdera recovered, and set forth with his own
commentaries. Besides pythagoras, empedocles, democritus,
plato, and many other renowned philosophers travelled far by
sea to learn this art: and being returned, published it with
wonderfull devoutness, esteeming of it as a great secret.
Also it is well known that pythagoras and plato went to the
prophets of memphis to learn it, and travelled through
almost all of syria, egypt, judea, and the schools of
the caldeans, that they might not be ignorant of the most
sacred memorial, and records of magick, as also that they
might be furnished with divine things. Whosoever therefore
is desirous to study in this faculty,if he be not skilled
in natural philosophy, wherein are discovered the qualities
of things, and in which are found the occult properties of
every being, and if he be not skilfull in the mathematicks,
and in the aspects, and figures of the stars, upon which
depends the sublime vertue, and property of every thing;
and if he be not learned in theologie, wherein are
manifested those immaterial substances, which dispense, and
minister all things, he cannot be possibly able to
understand the rationality of magick, nor any work that is
merely magickal, that doth not comprehend these three
faculties.
Chapter iii
of the four elements, their qualities,, and mutual mixtions
there are four elements, and original grounds of all
corporeal things, fire,earth, wather, aire, of which all
elementated inferiour bodies are compounded; not by way of
heaping them up together, but by transmutation, and union;
and when they are destroyed, they are resolved into
elements. For there is none of the sensible elements that
is pure, but they are more or less mixed, and apt to be
changed one into the other: even as earth becoming dirty,
and being dissolved, becomes water, and the same being made
thick and hard, become earth again; but being evaporated
though heat, passeth into aire, and that being kindled,
passeth into fire, and this being extinguished, returns back
again into aire, but being cooled again after its burning,
becomes earth, or stone or sulphur, and this is manifestedÔwas wholly changeable, and that the rest of the elements are
changed, as into this, so into one another successively.
But it is the opinion of the subtiller sort of philosophers,
that earth is not changed, but relented and mixed with other
elements, which do dissolve it, and that it returns back
into itself again. Now every one of the elements hath two
specifical qualities, the former whereof it retains as
proper to itself, in the other, as a mean, it agrees with
that which comes next after it. For fire is hot and dry,
the earth dry and cold, the water cold and moist, the aire
moist and hot. And so after this manner the elements,
according to two contrary qualities, are contrary one to the
other, as fire to water, and earth to aire. Moreover, the
elements are upon another account opposite one to the other:
for some are heavy, as earth and water, and others are
light as aire and fire. Wherefore the stoicks called the
former passives, but the latter actives. And yet once
again plato distinguisheth them after another manner, and
assigns to every one of them three qualities; viz. To the
fire brightness, thinness, and motion, but to the earth
darkness, thickness and quietness. And according to these
qualities the elements of fire and earth are contrary. But
the other elements borrow their qualities from these, so
that the aire receives two qualities of the fire, thinness
and motion; and one of the earth, viz. Darkness; in like
manner water receives two qualities of the earth, darkness
and thickness, and one of fire, , viz. Motion. But fire is
twice more thin than aire, thrice more moveable, and four
times more bright: and the aire is twice more bright, thrice
more thin, and four times more moveable than water.
Wherefore water is twice more bright than earth, thrice more
thin, and four times more moveable. As therefore the fire
is to the aire, so aire to the water, and water to the
earth; and again, as the earth is to the water, so the water
to the aire, and the aire to the fire. And this is the root
and foundation of all bodies, natures, vertues, and
wonderfull works; and he which shall know these qualities of
the elements, and their mixtion, shall easily bring to pass
such things that are wonderfull, and astonishing, and shall
be perfect in magick.
Chapter iv
of a three fold consideration of the universe
there are then, as we have said four elements, without the
perfect knowledge whereof we can effect nothing in magick.
Now each of then is three-fold, that so the number of four
may make up the number of twelve; and by passing by the
number of seven into the number of ten, there may be a
progress to the supreme unity, upon which all vertue andÔpure elements, which are neither compounded nor changed,
nor admit of mixtion, but are incorruptible, and not of
which, but through which the vertues of all naturall things
are brought forth into act. No man is able to declare their
vertues, because they can do all things upon all things. He
which is ignorant of these, shall never be able to bring to
pass any wonderfull matter. Of the second order are elements
that are compounded, changeable, and impure, yet such as may
by art be reduced to their simplicity, doth above all things
perfect all occult, and common operations of nature: and
these are the foundation of the whole naturall magick. Of
the third order are those elements, which originally and of
themselves are not elements, but are twice compounded
various, and changeable one into the other. They are the
infallible medium, and therefore are called the middle
nature, or soul of the middle nature: very few there are
that understand the deep mysteries thereof. In them is, by
means of certain numbers, degrees, and orders, the
perfection of every effect in what thing soever, whether
naturall, celestiall, or supercelestiall; they are full of
wonders, and mysteries, and are operative, as in magick
naturall, so divine: for from these, through them proceed
the bindings, loosings, and transmutations of all things,
the knowing and foretelling of things to come, also the
driving forth of evil, and the gaining of good spirits. Let
no man therefore, without these three forts of elements,
and the knowledge thereof, be confident that he is able to
work any thing in the occult sciences of magick, and
nature. But whosoever shall know how to reduce those of one
order, into those of another, impure into pure, compounded
into simple, and shall know how to understand distinctly
the nature, vertue, and power of them in number, degrees,
and order, without dividing the substance, he shall easily
attain to the knowledge, and perfect operation of all
naturall things, and celestiall secrets.
Chapter v
of the wonderfull natures of fire, and earth
there are two things (faith hermes) viz. Fire and earth,
which are sufficient for the operation of all wonderfull
things: the former is active, the latter passive. Fire (as
faith dionysius) in all things, and through all things,
comes and goes away bright, it is in all things bright, and
at the same time occult, and unknown; when it is by
itself (no other matter coming to it, in which it should
manifest its proper action), it is boundless, and invisible,
of itself sufficient for every action that is proper to it,
moveable, yielding itself after a manner to all things that
come next to it, renewing, guarding nature, enlightening,Ôparted, leaping back, bending upwards, quick in motion,
high, always raising motions, comprehending another, not
compreheneded itself, not standing in need of another,
secretly increasing of itself, and manifesting its greatness
to things that receive it. Active, powerfull, invisibly
present in all things at once; it will not be affronted or
opposed, but as it were in a way of revenge, it will reduce
on a sudden things into obedience to itself,
incomprehensible, impalpable, not lessened, most rich in all
dispensations of itself. Fire (as faith pliny) is the
boundless, and mischievous part of the nature of things, it
being a question whether it destroys, or produceth most
things (as say the pythagorians) also spread abroad in the
heavens, and shining: but in the infernall place
straightened, dark, and tormenting, in the midwa;y it
partakes of both. Fire therefore in itself is one, but in
that which receives it, manifold, and in differing subjects
it is distributed in a different manner, as cleanthes
waitnesseth in cicero., That fire then which we use is
fetched out of other things. It is in stones, and is fetched
out by the stroke of the steel, it is in earth, and makes
that, after digging up, to smoke. It is in water, and heats
springs, and wells; it is in the depth of the sea, and makes
that, being tossed with waves warm. It is in the air, and
makes it (as we oftentimes see) to burn. And all animals,
and living things whatsoever, as also all vegetables are
preserved by heat, and every thing that lives, lives by
reason of the enclosed heat. The properties of the fire
that is above, are heat, making all things fruitful and
ligh, giving life to all things. The properties ofthe
infernal fire are a parching heat, consuming all things, and
darkness, mnaking all things barren. The celestiall, and
bright fire drives away spirits of darkness; also this our
fire made with wood drives away the same, in as much as it
hath an analogy with, and is the vehiculum of that superior
light; as also of him, who saith, I am the light of the
world,which is true fire, the father of lights, from whom
every good thing that is given, comes; sending forth the
light of his fire, and communicating it first to the sun,
and the rest of the celestial bodies, and by these, as by
mediating instruments conveying that light into our fire.
As therefore the spirits of darkness are stronger in the
dark: so good spirits, which are angels of light, are
augmented, not only by that light which is divine, of the
sun, and celestiall, but also by the light of our common
fire. Hence it was that the first, and most wise
institutors of religions, and ceremonies ordained,that
prayers, singings, and all manner of divine worships
whatsoever should not be performed without lighted candles
or torches. (Hence also was that significant saying of
pythagoras. Do not speak of god without a light) and they
commanded that for the driving away of wicked spirits,
lights and fires should be kindled by the corpses of theÔexpiations were after a holy manner performed, and they
buried. And the great jehovah himself in the old law
commanded that all his sacrifices should be offered with
fire, and that fire should always be burning upon the altar,
which custome the priest of the altar did always observe,
and keep amongst, the romanes. Now the basis, and
foundation of all the elements is the earth for that is the
object, subject, and receptacle of all celestiall rayes, and
influences; in it are contained the seeds, and seminall
virtues of all things; and there fore it is said to be
animal, vegetable, and minerall. It being made fruitfull by
the other elements, and the heavens, brings forth all things
of itself; it receives the abundance of all things, and is
as wwere the first fountain, from whence all things spring,
it is the center, foundation, and mother of all things.
Take as much of it as you please, separated, washed,
depurated, subtilized, if you let it lie in the open aire a
little while, it will, being full, and abounding with
heavenly vertues, of itself bring forth plants, worms, and
other living things also stones, and bright sparks of
metals. In it are great secrets, if at any time it shall be
purified by the help of fire, and reduced unto its
simplicity by a convenient washing. It is the first matter
of our creation, and the truest medicine that can restore,
and preserve us.
Chapter vi
of the wonderfull natures of water, aire, and winds
the other two elements, viz. Water, and aire are not less
efficacious than the former; neither is nature wanting to
work wonderfull things in them. There is so great a
necessity of water, that without it no living thing can
live. No herb, nor plant whatsoever, without the moistening
of water can branch forth. In it is the seminary vertue of
all things, especially of animals, whose seed is manifestly
waterish. The seeds also of trees, and plants, although
they are earthy, must notwithstanding of necessity be rotted
in water, before they can be fruitfull; whether they be
imbibed with the moisture of the earth, or with dew, or
rain, or any other water that is on purpose put to them.
For moses writes, that only earth, and water bring forth a
living soul. But he ascribes a twofold production of things
to water, viz. Of things swimming in the waters, and of
things flying in the aire above the earth. And that those
productions that are made in, and upon the earth, are partly
attributed to the very water, the same scripture testifies,
where it saith that the plants, and the herbs did not grow,Ôis the efficacy of this element of water, that spiritual
regeneration cannot be done without it, as christ himself
testified to nicodemus. Very great also is the verue of it
in the religious worship of god, in expiations, and
purifications; yea, the necessity of it is no less than that
of fire. Infinite are the benefits, and divers are the uses
thereof, as being that by vertue of which all things
subsist, are generated, nourished, and increased. Thence it
was that thales of miletus and hesiod concluded that water
was the beginning of all things,and said it was the first of
all the elements, and the most potent, and that because it
hath the mastery over all the rest. For, as pliny saith,
waters swallow up the earth, extinguish flames, ascend on
high, and by the stretching forth of the clouds, challenge
the heaven for their own: the same falling down become the
cause of all things that grow in the earth. Very many are
the wonders that are done by waters, according to the
writings of pliny, solinus, and many other historians, of
the wonderfull vertue whereof, ovid also makes mention in
these verses.
Hornd hammons waters at high noon
are cold; hot at sunrise, and setting sun
wood, put in bubbling athemas is fired,
the moon then farthest from the sun retired,
ciconian streams congeal his guts to stone
that thereof drinks: and what therein is thrown.
Crathis,and sybaris (from the mountains rolled)
color the hair like amber, or pure gold.
Some fountains of a more prodigious kind,
not only change the body, but the mind.
Who hath not heard of obscene salmacis?
Of the ethiopian lake? For who of this
but only taste, their wits no longer keep,
or forthwith fall into a deadly sleep.
Who at clitorius fountain thirst remove,
loath wine, and abstinent, mere water love.
With streams opposed to these lincestus flows:
they reel, as drunk, who drink too much of those.
A lake in fair arcadia stands, of old
called pheneus; suspected, as twofold:
fear, and forbear to drink thereof by night:
by night unwholesome, wholesome by day light.
Josephus also makes relation of the wonderfull nature of a
certain river betwixt arcea, and raphanea, cities of syria:
which runs with a full channell all the sabbath day, and
then on a sudden ceaseth, as if the springs were stopped,
and all the six days you may pass over it dry shod: but
again on the seventh day (no man knowing the reason of it)
the waters return again in abundance, as before. Wherefore
the inhabitants thereabouts called it the sabbath day river,
because of the seventh day, which was holy to the jews. The
gospel also testifies of a sheep pool, into which whosoeverÔwas made whole of whatsoever disease he had. The same
vertue, and efficacy we read was in a spring of the ionian
nymphs, which was in the territories belonging to the town
of elis, at a village called heraclea, near the river
citheron, which whosoever stepped into, being diseased, came
forth whole, and cured of all his diseases. Pasania also
reports, that in lyceus, a mountain of arcadia, there was a
spring called agria, to which, as often as the dryness of
the region threatened the destruction of fruits, jupiter's
priest of lyceus went, and after the offering of sacrifices,
devoutly praying to the waters of the spring, holding a
bough of an oak in his hand, put it down to the bottom of
the hallowed spring; then the waters being troubled a
vapour ascending from thence into the air was blown into
cloud, with which being joined together, the whole heaven
was overspriead: which being a little after dissolved into
rai, watered all the country most wholesomely. Moreover
rulffus a physician of epheses, besides many other authors,
wrote strange things concerning the wonders of waters
which,for ought I know, are found in no other author.
It remains that I speak of the aire. This is a vital
spirit, passing through all beings, giving life, and
subsistence to all things, binding, moving, and filling all
things. Hence it is ;that the hebrew doctors recon it not
amost the elements, but count lit as a medium or glue,
joining things together, and as the resounding spirit of the
world's instrument. It immediately receives into itself, as
as I were a diving looking glass, the species of all
things, as well naturall, as artificial) as alsoof all
manner of speeches, and retaings them: and carrying them
with it, and entering into the bodies of men, and other
animals, through their pores, makes an impression upon them
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