Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1


Twilit Grotto -- Esoteric Archives Contents





Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I. (part 1)
This HTML edition by Joseph H. Peterson, Copyright © 2000. All rights reserved. The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. Peterson and is protected by the copyright laws of the United States and the Universal Copyright Convention. The materials on the Twilit Grotto Esoteric Archives (including all texts, translations, images, descriptions, drawings etc.) are provided for the personal use of students, scholars, and the public. Any commercial use or publication of them without authorization is strictly prohibited. All materials are copyrighted and are not in the public domain. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted. Individuals distributing illegal copies will be pursued legally along with their Internet Service Providers. Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica, and indeed all of Western occultism. His de occulta philosophia appeared in three books. Written from 1509 to 1510 (he would have been 23 at the time), it circulated widely in manuscript form, and was eventually printed in 1533. It is a "systematic exposition of ... Ficinian spiritual magic and Trithemian demonic magic (and) ... treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p. 114). Without doubt, this book should be at the top of any required reading list for those interested in Western magic and esoteric traditions. In his Mysteriorum Libri, John Dee makes frequent mention of Agrippa's book, to the extent that he seems almost to have memorized it. Portions of Agrippa's work are also frequently found appended to magical manuscripts or even liberally merged with the text. In 1801 Agrippa's text, in a slightly abridged form, was shamelessly plagiarized and published as his own work by Frances Barrett (The magus, or Celestial intelligencer, London 1801). This work can still be found in print. The latter was in turn plagiarized and published as his own work by L.W. de Laurence (The Great Book of Magical Art, Hindoo Magic & Indian Occultism, (Chicago, 1915)! The translator was probably John French, not J. Freake; cf. Ferguson, I, 13 and DNB. This edition is a transcription of the Gregory Moule edition (Moule: London, 1651.) Text in [] added by JHP, primarily to facilitate searches, but also includes some corrections based on the original Latin (Leiden: E.J. Brill, 1992.) Note the Willis F. Whitehead edition (Chicago, Hahn & Whitehead, 1898) was used in the initial stages of this transcription, but it was found to be less accurate, so I went back and redid the transcription to reflect the earlier edition. His editorial efforts, aside from modernizing spelling, mainly consists of substituting euphemisms for sexual references or deleting them entirely (for examples see chapters 15 and 16). The Hebrew lettering in the English edition is full of errors; therefore I have used the Latin Edition (Leiden: E.J. Brill, 1992) to restore these per Agrippa's original intent. Unfortunately, this does not help track errors propagated from the defects in the early English editions. For the drawings I have relied on the 1533 Köln (Cologne) Latin edition. You will need a Hebrew font installed to read some parts of this book.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1.htm (1 von 31) [20.02.2001 16:04:20]

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1)


Occult Philosophy,

Henry Cornelius Agrippa,

Counseller to CHARLES the Fifth, EMPEROR of Germany:

Iudge of the Prerogative Court. Translated out of the Latin into the English tongue, By J.F.

London: Printed by R.W. for Gregory Moule, and are to be sold at the Sign of the three Bibles neer the West-end of Pauls. 1651.

Introduction Agrippa to the reader. Agrippa to Trithemius. Trithemius to Agrippa. Chap. 1. How Magicians Collect vertues from the Three-fold World, is Declared in these Three Books. Chap. 2. What Magic is, What are the Parts thereof, and How the Professors thereof must be Qualified. Chap. 3. Of the Four Elements, their Qualities, and Mutual Mixtions. Chap. 4. Of a Three-fold Consideration of the Elements. Chap. 5. Of the Wonderful Natures of Fire and Earth. Chap. 6. Of the Wonderful Natures of Water, Air and Winds.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1.htm (2 von 31) [20.02.2001 16:04:20]

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1)

Chap. 7. Chap. 8. Chap. 9. Chap. 10. Chap. 11. Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. Chap. 22. Chap. 23. Chap. 24. Chap. 25. Chap. 26. Chap. 27. Chap. 28. Chap. 29. Chap. 30. Chap. 31. Chap. 32. Chap. 33. Chap. 34. Chap. 35. Chap. 36. Chap. 37. Chap. 38.

Of the Kinds of Compounds, what Relation they stand in to the Elements, and what Relation there is betwixt the Elements themselves and the Soul, Senses and Dispositions of Men. How the Elements are in the Heavens, in Stars, in Devils, in Angels, and lastly in God himself. Of the vertues of things Natural, depending immediately upon Elements. Of the Occult vertues of Things How Occult vertues are Infused into the several kinds of Things by Ideas, thrugh the Help of the Soul of the World, and Rays of the Stars; and what Things abound most with this vertue. How it is that Particular vertues are Infused into Particular Individuals, even of the same Species. Whence the Occult vertues of Things Proceed. Of the Spirit of the World, What It Is, and how by way of medium It Unites occult vertues to their Subjects. How we must Find Out and Examine the vertues of Things by way of Similitude. How the Operations of several vertues Pass from one thing into another, and are Communicated one to the other. How by Enmity and Friendship the vertues of things are to be Tried and Found Out. Of the Inclinations of Enmities. How the vertues of Things are to be Tried and Found Out, which are in them Specifically, or in any one Individual by way of Special gift. The Natural vertues are in some Things throughout their Whole Substance, and in other Things in certain Parts and Members. Of the vertues of Things which are in them only in their Life Time, and Such as Remain in them even After their Death. How Inferior Things are Subjected to Superior Bodies, and how the Bodies, the Actions, and Dispositions of Men are Ascribed to Stars and Signs. How we shall Know what Stars natural Things are Under, and what Things are under the Sun, which are called Solary. What Things are Lunary, or Under the Power of the Moon. What Things are Saturnine, or Under the Power of Saturn. What Things are Under the Power of Jupiter, and are called Jovial. What Things are Under the Power of Mars, and are called Martial. What things are Under the Power of Venus, and are called Venereal. Things are Under the Power of Mercury, and are called Mercurial. That the Whole Sublunary World, and those Things which are in It, are Distributed to Planets. How Provinces and Kingdoms are Distributed to Planets. What Things are Under the Signs, the Fixed Stars, and their Images. Of the Seals and Characters of Natural Things. How, by Natural Things and their vertues, We may Draw Forth and Attract the Influences and vertues of Celestial Bodies. Of the Mixtions of Natural Things, one with another, and their Benefits. Of the Union of Mixt Things, and the Introduction of a More Noble Form, and the Senses of Life. How, by some certain Natural and Artificial Preparations, We may Attract certain Celestial and Vital Gifts. Chapter xxxviii. How we may Draw not only Celestial and Vital but also certain Intellectual and Divine Gifts from Above.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1.htm (3 von 31) [20.02.2001 16:04:20]

and how Necessary the Constancy of the Mind is in every Work. Of the vertue of Proper Names. That the Passions of the Mind are Helped by a Celestial Season. and of some Rules of Finding of It Out.htm (4 von 31) [20. Chap. How the Mind of Man may be Joined with the Mind of the Stars. Chap. Chap. 45. Chap. Hydromancy. How our Mind can Change and Bind inferior Things to the Ends which we Desire. have their Grounds. and of the power of a Melancholy Humor. Chap. of the Transforming and Translating of Men. Houses and Elements several Colors are Ascribed. 66. what Sort they are of. Of Divination. Chap. 53. Chap. 59. Chap. 46. 63. and the Kinds thereof. by which Spirits are sometimes induced into Men's Bodies. Of Bindings. Stir Up the Gods of the World and their Ministering Spirits. which have a Signification in Auguries.Heinrich Cornelius Agrippa: Of Occult Philosophy. Chap. Chap. and the Mind. Of divers certain Animals. 56. 55. of the External Senses. Producing wonderful vertues. 48. Of Geomancy. Chap. Of Madness. Of the Passions of the Mind. Love-Medicines. 54. Differences. their Original Source. Of Light. Of Magical Rings and their Composition. Of the Reviving of the Dead. Of Speech. 68. and in what Ways they are wont to be Done. 57. Chap. and how Monstrous and Prodigious Things are to be Interpreted. Book I (part 1) Chap. 44. and to what Stars. Chap. 40. Of the vertue of Places. also those Inward. Candles and Lamps. Of the Wonderful vertues of some kinds of Sorceries. and of Sleeping or Hibernating (wanting victuals) Many Years together. How Auspicas are Verified by the Light of Natural Instinct. Chap. and Kinds. How the Passions of the Mind can Work of themselves upon Another's Body. and Passions of the Will. and what Places are Suitable to every Star. Chap.02. Colors. by some certain Matters of the World. and their Power. Of Divination by Dreams. 61. Of natural Alligations and Suspensions. and Pyromancy. 69. Chap. 47. 49. 51. Chap. Of Sorceries. 67. Aeromancy. and Chiromancy. Chap. The Composition of some Fumes appropriated to the Planets. Chap. 65. 70. Chap. 64. 39. 41. 50. and other things. 42. 58. and Divinations which are made when men are awake. Chap. and the Occult vertue of Words. Chap. Arts of Divination. the Habit and the Figure of the Body. That we may. Chap. Chap. and their vertues. 62. and Metoposcopy. 60. Of Collyries. Unctions. Chap. How the Passions of the Mind change the Body by way of Imitation from some Resemblance. together with them. not only over the Body but the Soul. Chapter xlv.2001 16:04:20] . Four Divinations of Elements. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. Chap. How the Passions of the Mind change the proper Body by changing its Accidents and moving the Spirit. and to what Stars any of these do Answer -. Of the Soothsayings of Flashes and Lightnings. Chap. Chap. and the Art thereof. Of Fascination. Chap.whence Physiognomy. Of certain Observations. Chap. and. Of Perfumes or Suffumigations. 52. 43. and Intelligences of the Celestials. Impress certain wonderful vertues upon inferior Things. Of the Forming of Man. and of the Threefold Appetite of the Soul. Chap. their Manner and Power. Of the Countenance and Gesture. and what Force the Imaginative Power hath.

for Momus himself carpeth at all amongst the gods. and that. Norway. as in Sentences and Verses. and a Declamation of a disputable opinion concerning originall sin to the Bishop of Cyrene. Of many Words joined together. Book I (part 1) Chap. and therefore by these monuments published. written likewise for the Lords of Metz. and of the power and wisdom of God. and Reduction of Letters to the Celestial Signs and Planets. and was very much addicted to Occult Philosophy and Astrology. The life of Henry Cornelius Agrippa. the tenth at the Funerall of the Lady Margret. and of the apparitions of spirits. Of the wonderful Power of Enchantments. Of the Proportion. Chap. uttered in the Academy of Tricina containing the praise of Love. and also of the excellency of the feminine sexe.02. the ninth for the son of Cristiern King of Denmary. the seventh to salute as noble man. Hercules hunteth after Monsters. but especially ten. Correspondency. and of the vertues and Astrictions of Charms. and for his valor was created Knight in the Field. and by his happy wit obtained great knowledge in all Arts and Sciences. the second on Hermes Trismegistus. which manifest to all the excellency of his wit. for the Lords of Metz. and a Table thereof. when je was by these means famous for learning and Arms about 1530. amongst the Heroes. from his youth he applyed his minde to learning. Doctor of the LAws and Physick [medicine]. when he was chosen their Advocate. and shewed. Princess of Austria and Burgundy. there were those who thought that he enjoyed commerce with devils. a Carmelite. Chap. an Epistle to Michael de Arando Bishop of Saint Paul. made Bachelor of Divinity. he wrote also a Dialogue concerning man. he also wrote an History of the double Coronation of the Emperor Charls. but seeing that he published commentaries on the Ars Brevis of Raymundus Lully [Ramon Llull].2001 16:04:20] . 1538. amongst divels [devils] Pluto the king of hell is angry with all the ghosts. According to various Tongue. and Sweden. 71. the first on Platoes Benquet.htm (5 von 31) [20. to lie hid in the eminency of Gods word. and Judge of the spirituall Court. He gave his minde to writing. that he kept himself within the bounds of Art. the fourth for the Lords of Metz. He wrote many learned orations. the fifth to the Senate of Luxenburg. Syndice and Orator. and of Making Imprecations. Knight.Heinrich Cornelius Agrippa: Of Occult Philosophy. the third for one who was to receive his degree of Doctor. but in the solid words of God. Master of the Rols. not only amongst the Germanes. when he received his regency at Paris. a complaint upon a calumny not proved. Of the vertue of Writing. delivered at the coming of the Emperor. afterward an Invective or Cynicall declamation of the uncertainty and vanity of all things. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. Chap. the name of cornelius for his variety of Learning was famous. whom notwithstanding he confuted in his published Apology. 72. Descended from a noble Family of Netteshim in Belgia. and Inscriptions. The sixth to salute the Prince and Bishop thereof. afterwards also he followed the Army of the Princes. and composed three Books Of Occult Philosophy. 74. Printed at Strasburg 1539. in which he teacheth that there is no certainty in any thing. but also other Nations. the eighth for a certain kinsman of his. 73. written for the Lords of Metz. Enry Cornelius Agrippa.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. and admire. you have seen. and irrational incredulities to the rational embracing of the sublime.2001 16:04:20] . and Aristotle thinketh he knoweth all things. you know strangers most commonly induce a fashion. he contemneth. you have seen amongst some. You are skilled in the one as if Hermes had been your Tutor. nor Religion. is ignorant. but by reason. weeps. rarities. mighty men may fall. what I know you are able to protect. who have. but seen. an Heroes [hero]. but if it be not according to the fashion. this Agrippa spareth none. To your self therefore I crave leave to present. the rhetoricall and patheticall expressions thereof would fail to signifie my estimation of. & your experienced fellow-traveller. carps at all things. Pirrhias is ignorant of all things. that the turning thereof might conduce to the discovery of what was Occult. and little Religion. on the contrary Heraclitus weepeth at all things. and worthy to be known. Your approbation is that which will stand in need of. by being converted from vulgar. It is part of my ambition to let the world know that I honor such as your self. you have seen the astonishing works of God in the unaccessible Mountains. laught. Robert Childe. and your observation not little. This stranger I have dressed in an English garb. Book I (part 1) amongst Philosophers Democritus laugheth at all things. but in Rome it self the manners of Rome. Let this Treatise of Occult Philosophy coming as a stranger amongst the English. there you have seen much Ceremony. which we have only heard of. especially if any once begin to approve of their habit. and which will render me. Hermeticall. which we only read. for thereby you have made a Proselyte no of another but if your self. In your passage thither by Sea. much Religion. and therefore ungrateful to any. Nay you have not only heard of. If I had as many languages as your selves. being himself a Philosopher. have insight in the other. and affections towards you both. I mean the Natives thereof. and little Ceremony. and no less learned Friend. you have seen the wonders of God in the Deep. but an honest Philosopher keeps his station for ever.02. pursueth. Doctor of Physick. not with sword. let your approbation make it the mode. a Demon. is angry. as if Agrippa your Master. and in the wilderness of New England. Now Sir! as in reference to this my translatoin. Many transmarine Philosophers. if your judgement shall finde a deficiency therein. but what nature dictates to them. I see it is not in vain that you have compassed Sea and Land. and amongst others. be patronized by you. like true Philosophers neglected your worldly advantages to become masters of that which hath now rendred you both truly honorable. let your candor make a supply thereof.htm (6 von 31) [20. you have conversed with: many Countries. and all things. and Theomagicall truths.Heinrich Cornelius Agrippa: Of Occult Philosophy. and by Land. and antiquities. To my most honorable. knows. IR! Great men decline. not in Maps. & not that only. You have left no stone unturned. In this there is no small variety. & my learned friend. but what by your acceptance you are able to give a lustre to. Diogenes contemneth all things. a god. neither Ceremony. Doctor Charlet. remembring that you your self was once a stranger in the Country of its Nativity.

disordered] judgement. the author of the world. read also poysons [poisons]. nor understand them. for the exterminating of phantasmes. rather narratively then affirmatively. the gate of Acheron is in this book. for the turning away of evil events. Io. For they are pernicious. and that the Sybils were Magicianesses. The are indeed mysterious. so conscientious are they. that I have writ many things.2001 16:04:20] . Whom therefore I advise. And far transcend the ordinary pitch. as profitable. men made up of pride. it speaks stones. or of Magick. may be done without offense to God. and full of poyson [poison]. a prophet. knew Christ. J. who. and curious prodigies for ostentation. and scandalize excellent wits. that I am a sorcerer. And think these high-learned Tracts to be but lies. and came first of all to worship him. Pragmatick Schoolmen. do together with antidotes and medicines. that they read not our Writings. or fortune. Do not presume. by their rash ignorance may take the name of Magick in the worse sense. because they are. cry out that I teach forbidden Arts. as wise men. nor remember them. and that the name of Magicke was received by Phylosophers [philosophers]. and that Magicians. but do not refuse other things. for so it seemed needful that we should pass over fewer things following the judgments of file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. rare and rich. nor an Angel from Heaven can redeem me from their curse. and not unacceptable to the Gospel. sow the seed of Heresies. honor. But those things which are for the profit of man. may by the rarity of it allure many to read it. Booker. holy Magicians and the Gospel it self sooner then receive the name of Magick into favor. who truth deride. unless with hallowed hand To touch these books who with the world shall stand. I confess that Magick it self teacheth many superfluous things. I believe that the supercilious censors will object against the Sybils. nor all the Muses. But I have admonished you. for the curing of diseases.02. and some that are perverse will come to hear what I can say. And rayling Arguments. commended by Divines.htm (7 von 31) [20. But you that come without prejudice to read it. I do not doubt but the Title of our book of Occult Philosophy. if you have so much discretion of prudence. offend pious ears. and superstitious and divellish [devilish]. let them alone and make no use of them. and though scarce having seen the title. Book I (part 1) SIR. let them take heed that it beat not out their brains. Most obligedly yours. for the destroying of sorceries. that a Magician doth not amongst learned men signifie a sorcerer.Heinrich Cornelius Agrippa: Of Occult Philosophy. And scorn all else but what your selves devise. a priest. for the preserving of life. to be born. who indeed am a Magician: to whom I answer. and believe that you shall receive no little profit. or injury to Religion. amongst which. for they that look into the books of Physicians. by the wonderful secrets of the world. & therefore prophecyed most cleerly of Christ. for I do not approve of them. that neither Apollo. or one that is superstitious or divellish [devilish]. leave them as empty things. and much pleasure. so necessary. but a wise man. but declare them to you. F. some of a crasie [crazy. yet be not ignorant of their causes. read securely. but if you shall find any things that may not please you. [Cornelius Agrippa] To the Reader. as Bees have in gathering honey.

pardon my youth. came at last after the beginning of the Catholike [Catholic] Church to be alwaies odious to. whereas it was accounted by all ancient Philosophers the chiefest Science. that the work being intercepted. and ordinances forbidden. with the ensuing letter.Heinrich Cornelius Agrippa: Of Occult Philosophy. because by a certain fatall depravation of times. Book I (part 1) Platonists. heaping together through various sorts of errors and factions of false Religions. and impolished. and other Gentile Philosophers when they did suggest an argument of writing to our purpose. but pardon my curious youth. why Magick. I being affected. out of Orthodox Religion. and then exploded by Divines. P. if thou shalt findd any thing in them that may displease thee. hoping that I should set them forth with corrections and enlargements. Curteous [courteous] Reader. Also we have added some Chapters. or imprudently. Trithemius detained the messenger until he had read the manuscript and then answered Agrippa's letter with such sound advice as mystics would do well to follow for all time to come. and I understood as a child. and file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. saying. which as yet lye [lie] hid in Secret Sciences. and then there was one great question amongst the rest. but.htm (8 von 31) [20. but being become a man. I know not. and men. and in fragments out of other mens hands. Now the cause. and condemned by sacred Canons. therefore if any error have been committed. for we were unwilling to begin the work anew. I retracted those things which I did being a boy. viz. with which mischeif [mischief]. Iohn Trithemius. thwn to come forth torn. When I was of late (most reverend Father) for a while conversant with you in your Monastery of Herbipolis. & Priests was always held an great veneration. and now being old hast retracted it. which the curious Reader shall be able to understand by the inequality of the very phrase. and these under the name of Magicians. Moreover. Behold thou being a youth didst write. But it happened afterwards. and many wicked Sacrileges. as I conceive is no other then this. that I may excuse my self. Magick. and some men. Wherefore now I pray thee. When Agrippa first wrote his Occult Philosophy he sent it to his friend Trithemius. a man very industrious after secret things. and in my book of the vanity and uncertainty of Sciences I did for the most part retract this book. an Abbot of Saint James in the Suburbs of Herbipolis. before I finished it. and to unravell all that we had done. I set upon the writing of these books. and say. weigh not these things according to the present time of setting them forth. many false Philosophers crept in. whether more impatiently. in Germany through many mens hands. determined to set it forth my self. but to correct it. whilest I was a child. and suspected by the holy Fathers. I thought it no crime if I should not suffer the testimony of my youth to perish. even to the perfection of nature. D. But here haply you may blame me again. and did fly abroad in Italy. and Arts. formerly a Spanhemensian. and put some flourish upon it. Henry Cornelius Agrippa of Nettesheym sendeth greeting. in France. thinking that there might be less danger if these books came out of my hands with some amendments. and moreover by all laws. and of other things. an Abbot of Wurtzburg. & by the ancient wise men.02. we conferred together of divers things concerning Chymistry [chemistry].2001 16:04:20] . I spake as a childe. which did seem unfit to pass by. and Cabalie [Kabbalah]. Trithemius is known as a mystic author and scholar. would have put it thus imperfect to the press. many cursed superstitions and dangerous Rites. To R. it was carryed about imperfect. again. and we inserted many things. what therefore hast thou set forth? I confess whilst I was very yong [young]. or any thing hath been spoken more freely. for I wrote this being scarce a yong [young] man. and for that cause I gave them to Tritemius [Trithemius] a Neapolitanian Abbot.

as from institutions of wonderfull operations) and removing all darkness. do nothing but irrationall toies [toys]. offending God.e. and make the Stars For to go back. and operations full of mysteries. and Homer of the omnipotency of Circe. as a superstitious diligence. by which means these three books having passed your examination with approbation. would be believed to be skilful. purifie [purify] and adorn it with its proper lustre. may at length be thought worthy to come forth with good success in publike [public]. yet they presume they may be able to cloak themselves under that venerable title of Magick. and title of Magick. dwelling in the Country.Heinrich Cornelius Agrippa: Of Occult Philosophy. raise up Ghosts. They therefore by this sacred title of Magick. I wondered much. and trees to fall From the mountains ----Hence those things. and purging the introduction of the wicked (who dissemblingly. supposing that I should do no discommendable work.htm (9 von 31) [20. Hence my spirit was moved. you may condemn the error. I was willing to play the Philosopher. and your ardent adhortation put courage. yet never durst as yet undertake. to which they have by stealth prefixed the most honest name. Arnoldas de villa Nova. And raise the nightly ghosts even at her will. extinguish the Stars. lift up the earth. &d pernicious labor. but after some conference betwixt us of these things at Herbipolis. and was not less angry. or had delivered it purely and sincerely to us. your transcending knowledge. Anselme the Parmensian. hoped to gain credit to their cursed and detestable fooleries. and rivers to stand still. but if the scandal of impiety be dissolved and purged. Book I (part 1) destruction of men. if any one dare profess himself to be a Magician. and have a Divine power.02. and many others. set forth very many wicked. Peter Apponus [i. or injury of Religion. and unlawfull books. and may not be afraid to come under the censure of posterity. which books I submit (you excelling in the knowledge of these things) to your correction and censure. since I have seen of our modern writers Roger Bacon. such as we see carryed about in these dayes. who did challenge this sublime and sacred discipline with the crime of impiety. and partly of indignation. and injury of God. and Magick it self. and pardon these my bold undertakings. Picatrix the Spaniard. Cicclus Asculus of Florence. have at last composed three compendious books of Magick. and undaunted searcher for wonderfull effects. Albertus [Magnus] the Teutonich. Peter de Abano]. Or ease the minds of men. that nothing may be concealed which may be profitable. Robert [of York. that as yet there hath been no man.] an English man. if I should recover that ancient Magick the discipline of all wise men from the errors of impiety. you may defend the tradition of truth. and vindicate it from the injuries of calumniators. that traditions of Magicians must be learned from very reprobate books of darkness. which thing. when they promised to treat of Magick. wash away mountains.2001 16:04:20] . but writers of an obscure name. whereof many I confess are as well of a fallacious opinion. unless haply some certain old doting woman. There selecting the opinions of Philosophers of known credit. and boldness into me. though I long deliberated of it in my mind. with a counterfeited knowledge did teach. illuminate hel [hell]. and superstitions unworthy of honest men. formerly honorable. that (as saith Apuleius) she can throw down the Heaven. and titled them Of Occult Philosophy. Hence it is that this name of Magick. that if I have wrote any thing which may tend either to the contumely of nature. who have been always from my youth a curious. either in Doctrine or works. or as Virgil sings. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. Farewell. and that you would do so with these books. harden fountains. and by reason partly of admiration. and learning. She'l promise by her charms to cast great cares. and accounted a Capital crime. To make the earth to groan. cast down the Gods. Since then these things are so. is now in these dayes become most odious to good and honest men. being a title less offensive. which Lucan relates of Thessala the Magicianess. and nothing approved of which cannot but do hurt. as when they cannot come under a wicked Art.

so most necessary to be known. and send me some of your labors I earnestly pray you." "I shall be devotedly yours if these studies of my youth shall by the authority of your greatness come into knowledge. and according to your pleasure it shall without delay be done. neither let the consideration of idle vain fellows withdraw you from your purpose. hitherto attempted to be restored. Moreover your wit is fully apt to all things. Again farewell. In this letter he says: "Behold! amongst such things as were closely laid up -." "seeing many things in them seemed to me. From our Monastery of Peapolis. not only of my youth but of my present age. I woundred [wondered] at your more then vulgar learning. I do with as much earnestness as I can advise. to his Henry Cornelius Agrippa of Nettesheim. but birds. as oftentimes it fals out. Your work (most renowned Agrippa) Entituled Of Occult Phylosophy. or low things. and if I shall ever be able." "having added many things.htm (10 von 31) [20." "a doctrine of antiquity. no mortall tongue can express. I say of them. and not suffer such excellent parts of wit to be idle. Archbishop of Cologne. not that you should imitate Oxen. that you communicate vulgar secrets to vulgar friends.02. In January. I shall return you thanks to the utmost of my power. to the judgement of the wise. who is sworn to the rudiments of one only faculty. but bend your minde confidently to universals. the 8. write often to me. with how much pleasure I received it. Whence first I give you thanks for your good will to me. neither think it sufficient that you stay about particulars. by how much fewer things he is ignorant of. but higher and secret to higher. You have therefore the work. formerly of Spanhemia. Abbot of Saint James of Herbipolis. but also properly. But you hath God gifted with a large. for by so much the more learned any one is thought. not in a few. which no learned man can sufficiently commend. and demonstrate the light of true wisdom to the ignorant. an you have begun. Yet this one rule I advise you to observe. least you be trod under the Oxens feet. and beseech you. also." file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. and truly. Sugar to a Parret [parrot] only. Farewell my happy friend. to me to be examined.Heinrich Cornelius Agrippa: Of Occult Philosophy. Agrippa wrote from Mechlin to Kermann of Wied. according as you your self are divinely enlightened. or of Magic" "a new work of most ancient and abstruse learning. by none. and elegantly set them forth. which you have sent by this bearer. Now that you may proceed toward higher things. intreat. being older. can be truly learned. I approve of. and sublimer. An. That you being so yong should penetrate into such secrets as have been hide from most learned men. and not only cleerly.the books Of Occult Philosophy. day of April.2001 16:04:20] . Book I (part 1) John Trithemius. The wearyed Ox treads hard. understand my meaning. 1581. Your work. but many. and secret friends only. of whom it said. and to be rationally employed. Give Hey [hay] to an Ox. to whom he dedicated his Occult Philosophy. I dare say. command me.D. that you would exercise your self in laboring after better things. M.X. let our friendship increase daily. nor the pen of any write. and if it lye in my power to serve you. health and love. as most profitable. Whereas no man. and sublime wit.

envy being chased away by the power of your worthiness.2001 16:04:20] . Uch is the greatness of your renowned fame (most reverend. and most Illustrious Prince. for I have corrected many Errataes of the work of my yuth. least I only should be a neglecter of your worship and reverence. presently offered themselves. I presently made hast as it were to pay my vows. unto these very times. Hermannus. which custom of saluting Princes. Prince Elector of the holy Romane Empire. have neglected to perfect them. and looking about in my study to see what present I should bestow upon such an Illustrious Prince. but that they might make a way open for me to gain your favor. and great presents of their learning. is indeed derived from the Ages of the Ancients. then a new work of most ancient and abstruse learning. and new. together with the comely form. with which you are endowed beyond the common custom of others. I say nothing of those ancient monuments of your eminent nobility. by which you truly have caused that by how much the more any one is learned. Yet my works are not wrote to you. as the fruit of a good conscience. yet I esteem you far greater then all these. for those your Heroick. by the Grace of God Archbishop of the holy Church of Colonia. I have inserted many things in many places. Book I (part 1) To the Reverend Father in Christ. by none I dare say hitherto attempted to be restored. Duke of Westphalia. knowledge of many things. if it may be. and Angaria.XXXI. so much the more he may desire to insinuate himself into your favor. Through all these things be very great. Farewell most happy Prince of happy Colonia. You have therefore the work. I durst not apply my self with empty hands to your greatness. and commendable conditions. I shall be devotedly yours. From Mechlinia.02.htm (11 von 31) [20. Truly I was perswaded that I could give nothing more acceptable to you. as it were forgetting them. the treasures of your riches. and elegant readines of speaking. with the excellency whereof you excel. and now many yeers being past. so most necessary to be known. because they are worthy of you.D. there remain the memory of them to me. not only of my youth. if these studies of my youth shall by the authority of your greatness come into knowledge. one of the Vicar Generals Court. and Chief Chancellor through Italy. but after the manner of the people of Parthia. and have added many things to many Chapters. And when I see certain other very learned men to furnish you with fair. with solid prudence. which may easily be perceived by the inequality of the stile [style]. Earl of Wyda. and descended of the Legate of the holy Church of Rome. the ornaments of the sacred dignities. and splendor of learning. being older. & loves vertue. or of Magick. constant Religion. whence I also am resolved that your favor shall be obtained by me. Henry Cornelius Agrippa of Nettes-heym. such as I attempted to write whilest I was very yong. Anno M. but of my present Age. and so shall you know that I shall all my life be devoted to your pleasure. but a doctrine of antiquity. and grave oration. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. let them be excused by you. and strength of the body. and frequent exercise of the best learning. Now being thoughtfull. I beseech you. i. sendeth greeting. and super-illustrious vertues. I say a work of my curious youth. not without a present. the largness of your dominion. and still we see it observed. the books Of Occult Philosophy. as most profitable.Heinrich Cornelius Agrippa: Of Occult Philosophy. seeing many things in them seemed to me.e. behold! amongst such things are were closely laid up. both old. to present them to your honor to compleat them. and Illustriuos Prince) such is the greatness of your vertues. In the moneth of January.

Heinrich Cornelius Agrippa: Of Occult Philosophy. to apprehend some motions of the Celestials. that at the sight thereof thou wilt be impatient till thou hast read them.02. may happily occasion some mistakes in this my translation. for as for others. and vulgar. whereby we may be enabled to operate wonderfull things. If this my translation shall neither answer the worth of the Author. I am already prevented. consider the time of darkness. time. to redeem captives. Gold hath much blackness adgearing to it assoon as it is taken out of the earth. by vertue of superior influences. they neither know. and such like as these. the manifold Errata's. then condemn his vanity. on purpose. and to know how to dispose. to which may be added that honorable testimony given to him by the author of that most witty. and of his youth. that quick-sighted birds only might find it out. but are clouded with some obscurity. all which are by this learned Author profoundly discussed. & sublime The-anthroposophia Theo-magica. nor will know any thing. But remember that the best Gold must have the greatest allowance. when as indeed they may be effected by a naturall power. or commending this Author. is but what is superficiall. characters. as to be capable of receiving those superiour operations. to foretell future events. Book 2. is but to desire thee to cast thine eye upon the Index of the Chapters contained therein. but what is vulgar. to renew youth. and fit our selves so. that only the sons of Art might understand them. and vanity. to expell diseases. and the things which he harh discovered and wrote. and thou shalt see the possibility thereof confirmed both by reason. gestures. to increase riches. may seem things incredible. and to conceive of some Terrestial productions. which indeed seem impossible. to see and know things done many miles off. the place where. or at least unlawfull. letters. to discover the secret counsels of men. to the divels [devils] in the lowest hell. names. together with the common operations thereof. and not swine trample it underfoot. to prolong life. Book 3] and thou shalt therein see such variety of wonderful subjects. when as indeed there are profound mysteries in all beings. and thou wilt rather admire his solidity. wherein he excuseth what may be excepted against him. to understand the mysterious influences of the intellectuall world upon the Celestial. But this is true. and of others to him sufficiently commending what is praise worthy in him. Mysterious truths do not presently shine like rayes of the Sun assoon as they are recovered from a long darkness. this is sublime. and example. All that I shall say to perswade thee to read this book. even from God in the highest heavens. Yea in very numbers. to preserve health. yet with this alone most are satisfied. as well literall. I shall crave leave now to speak one word for my self. I speak now to the judicious. I cannot deny but in this his work there is much superstition. but the former without the latter is but an empty flourish.2001 16:04:20] . and without either offence to God. and of both upon the Terrestiall. He perhaps might mix chaffe with his wheat. nay they think. to overcome enemies. For at the beginning and ending of this book there are several Epistles of his own to others. when. Yet notwithstanding. Nay I will say but this Agrippa might obscure these mysteries like an Hermeticall Philosopher. but Occult Philosophy. and such like. [Anthroposophia Theomagica by Thomas Vaughan] lately set forth.htm (12 von 31) [20. From saying much as touching the excusing. to procure the favor of men. place. and the inside of Philosophy. nor believe. or violation of Religion. as those in respect of Grammatical construction. consider that the uncuothness of the Authors stile [style] in many places. I hope I have. To defend Kingdoms. Book I (part 1) ⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗ Here is the outside. or expectation of the reader. To have a bare notion of a Diety. which is at the end thereof: [Book 1. though without much file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. that beyond this there is scarse any thing knowable. Yet read but the ensuing Treatise.

How Magicians Collect vertues from the three-fold World. what here I present thee withall.] Three Books of Occult Philosophy. be thou candid. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. and Judge of the Prerogative Court. divers of them would not bear any English expression. therefore I have expressed them in Latinisms or Grecisms. and impute them to the Printers mistake. F. J. as I cursorily read over the book. As for the terms of art. Book I (part 1) elegancy (which indeed the matter would not bear) put it into as intelligible an English phrase as the original would afford. is declared in these three Books.Heinrich Cornelius Agrippa: Of Occult Philosophy.2001 16:04:20] . BOOK I. for which. which are many. I hope an Artist will be able to understand them. i. I observed these as you see mentioned. Written by that Famous Man Henry Cornelius Agrippa. as it is possible thou mayst. Counsellor to Cæsars Sacred Majesty. [Errata omitted since they are incorporated into this edition. And Doctor of both Laws. or of Magick.htm (13 von 31) [20. Knight. as for Errata's. If thou shalt meet with any more. as also for taking in the best sense. according as I have found them. Chap.02. thou shalt for ever oblige thy friend.

the Heavens. through the help of Physick [=medicine]. also The Number and the Nature of those things. then of the Celestiall world in the Rayes. so that the very original. containing the most profound Contemplation of most secret things. Metals. whence it produceth its wonderfull effects. that sacred and sublimer kind of Phylosophy [philosophy]. the Maker of all things. what Fire. nor shall I my self. Celestiall. What Magick is. and Stones convey from himself the vertues of his Omnipotency upon us. from whence all things are. searching and enquiring into their Causes. Animals. joyning and knitting them together thoroughly by the powers. and Naturall Philosophy in the various mixtions of Naturall things. so hard. together with the nature. and proceed. and a Thundring crack. Events. and to their inferior sutable subjects. and black. and the third Ceremoniall.02. in gay colours clad. power. and then to quake: What is the seed of Metals. that I. and Theologicall: (Naturall Philosophy teacheth the nature of those things which are in the world. whatsoever things have here already. This is the most perfect and chief Science. should in my very youth so confidently set upon a business so difficult. Whence Tide. Book I (part 1) eeing there is a three-fold World. What makes the Earth to swell.2001 16:04:20] . Wherefore. to draw new vertues from above. Fashions. What are the Parts thereof. and it doth instruct us concerning the differing. they ratifie and confirm all these with the powers of divers Intelligencies. and also to enjoy not only these vertues. by uniting the vertues of things through the application of them one to the other. to the same very originall World it self. Mathematicall. and lastly the most absolute perfection of all most excellent Philosophy. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. doth Nature's Coffer hold. For seeing that all regulative Philosophy is divided into Naturall. Wealth. substance. through the sacred Ceremonies of Religions. joyning the Celestiall vertues to the former: Moreover. any further then they shall be approved of by the Universall Church. Chap. Aire forth brings: From whence the Heavens their beginnings had. To send forth Lightnings. and vertues thereof. and receiveth the influence of the vertues thereof. and influences thereof. and every inferior is governed by its superior. and the Congregation of the Faithfull. and chief Worker of all doth by Angels.Heinrich Cornelius Agrippa: Of Occult Philosophy. Elementary. But I know not whether it be an unpardonable presumption in me. a man of so little judgement and learning. according to the rules of Astrologers. which are already in the more excellent kind of things. and of Gold What Vertues. and the doctrines of Mathematicians. 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. but also besides these. Plants. Times. and Intellectual. and vertues of the superior Bodies. What makes the Clouds that gathered are. Stars. ii. for whose service he made. and first Cause. Elements. whence Rainbow. and how the Professors thereof must be Qualified. What doth the Nightly Flames. I would not have any one assent to them. the second Celestiall. their Whole. and intricate as this is. Places. Earth. The order and process of all these I shall endeavor to deliver in these three Books: Whereof the forst contains naturall Magick. as also the knowledge of whole nature. and Comets make. full of most high mysteries.htm (14 von 31) [20. Magick is a faculty of wonderfull vertue. Hence it is that they seek after the vertues of the Elementary world. and agreement of things amongst themselves. and Parts. quality. and shall afterward be said by me. Cal'd Elements. Effects.

choice men. esteeming of it as a great secret. It doth the Heavens Starry way make known. and the Schools of the Caldeans [Chaldaeans]. as also to conceive of the motion. or Divinity. as if in some disgrace. What makes the golden Stars to march so fast. Why Winter Suns make tow'rds the West so fast.2001 16:04:20] . what an Intelligence. and the Stars of Rain. Iamblicus [Iamblichus]. Whence Mankind. All kinds of Stone. How th' Sun doth rule with twelve Zodiack Signs. Democritus. teacheth what God is. and sacred Mysteries are: It instructs us also concerning Faith. ----------Whence all things flow. And when to War. Plato. What makes the Moon sometimes to mask her face. and most sacred Philosophy. that many believed they were the inventors of this Science. whose Books being as it were lost. And when 'tis fit to launch into the deep.02. Whence strength of Hearbs [herbs]. Judea. Apollonius of Tyana. Rites. the viewer of nature contain. Empedocles. times for to reap and sow. and Plato went to the Prophets of Memphis to learn it.As in great hast [haste]. and actuates. Miracles. The Orb thats measur'd round about with Lines. Damigeron. what the Soul. Observations. what a Divell [devil]. Eudoxus. and to be skilled in the Ceremoniall Laws. what an Angel.Heinrich Cornelius Agrippa: Of Occult Philosophy. Democritus of Abdera recovered. why the whole Ocean beats Over his Banks. Beast. Germa the Babilonian [Babylonian]. whence Courage. and Snow. And strange Eclipses of the Sun. The Seaven Stars likewise. What makes the Nights so long ere they be past? All which is understood by Mathematicall Philosophy. and set forth with his own Commentaries. of Creeping things. Egypt. Now Theologicall Philosophy. and course of Celestiall Bodies. what the Mind. and Charles his Wain. Temples. the vertues of Words and Figures.Hence by the Heavens we may foreknow The seasons all. teaching us according to Virgil's Muse. it teacheth us rightly to understand. that so they may bring forth amain. and most famous Writers. Whence Earth-quakes are. and many other renowned Philosophers travelled far by Sea to learn this Art: and being returned. But Mathematicall Philosophy teacheth us to know the quantity of naturall Bodies. rage of Bruits [brutes]. ----. Also it is well known that Pythagoras. Osthanes also wrote excellently in this Art. the equity of Holy things and rule of Religions. and as Apuleius saith. Proclus. Besides Pythagoras. Book I (part 1) All these things doth naturall Philosophy. as Mercurius Tresmegistus [Trismegistus]. and when in peace to sleep. Arcturus also. unites. deservedly therefore was it by the Ancients esteemed as the highest. Plotinus. brought to light by most sage Authours [authors]. and then again retreats. and travelled through almost all Syria. that they might not be file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. whence Fire. Dardanus. It was. The Sun also. and Moon. and them again To set. amongst which principally Zamolxis and Zoroaster were so famous. And as Virgil sings. the secret operations and mysteries of Seals. Hermippus followed: there were also other eminent. But to recollect my self) these three principall faculties Magick comprehends. ----. Porphyrius [Porphyry]. what sacred Institutions.htm (15 von 31) [20. Orpheus the Thracian. as extended into three dimensions. as we find. what Religion. published it with wonderfull devoutness. whence Rain. And when to dig up Trees. and Fruits. Gog the Grecian. Their track [footsteps] Abbaris the Hyperborean. Charmondas.

But Fire is twice more thin then Aire. passeth into Fire. wherein are discovered the qualities of things. and this is manifested by Lightening [lightning]: Plato also was of that opinion. and in which are found the occult properties of every Being. and shall be perfect in Magick.Heinrich Cornelius Agrippa: Of Occult Philosophy. Now. and property of every thing. thrice more movable. For Fire is hot and dry. and Water to the Earth. the former whereof it retains as proper to it self. there may be a progress to the supream Unity. becometh Earth. and that the rest of the Elements are changed. and Earth to Aire. and that it returns back into it self again. Fire. as Aire and Fire. There are then. the Aire moist and ot. but by transmutation. and minister all things. and others are light. and four times more moveable then Water. thrice more thin. to the Fire brightness. Of the four Elements.02. thrice more thin. thinness and motion. Now each of them is three-fold. as Fire to Water. and Records of Magick. and in the Aspects. vertues. that Earth was wholly changeable. and again. For there is no work that is done by meer Magick. are contrary one to the other. Wherefore Water is twice more bright then Earth. as the Earth is to the Water. but relented and mixed with other Elements. Aire. and the same being made thick and hard. or Stone.htm (16 von 31) [20. upon which depends the sublime vertue. Chap. and four times more movable. but the latter actives. but are incorruptible. their qualities. and wonderfull works. and astonishing. No man is able to declare their vertues. and one of the Earth. which do dissolve it. Moreover. and he which shall know these qualities of the Elements. iii. and one of Fire. and apt to be changed one into the other: Even as Earth becoming dirty. but being cooled again after its burning. returns back again into Aire. Whosoever therefore is desirous to study in this Faculty. Book I (part 1) ignorant of the most sacred Memorials. as also that they might be furnished with Divine things. But the other Elements borrow their qualities from these. so Aire is to the Water. In like manner Water receives two qualities of the Earth. but through which the vertues of all naturall things are brought forth into act. which are neither compounded nor changed. and not of which. as into this. but being evaporated through heat. that so the number of four may make up the number of twelve. without the perfect knowledge whereof we can effect nothing in Magick. and if he be not skilful in the Mathematicks. so that the Aire receives two qualities of the Fire. And according to these qualities the Elements of Fire and Earth are contrary. viz. not by way of heaping them up together. and by passing by the number of seven into the number of ten. viz. as a mean. Earth. if he be not skilled in naturall Philosophy. iv. that doth not comprehend these three Faculties. and union. they are resolved into Elements. becometh Earth again. and their mixtions. thinness and motion. and that being kindled. four Elements. becomes Water. in the other. according to two contrary qualities. Of a three-fold consideration of the Elements. darkness and thickness. thickness and quietness. which dispence [dispense]. it agrees with that which comes next after it. But it is the opinion of the subtiller sort of Philosophers. the Earth dry and cold. nor admit of mixtion. but to the Earth darkness. or Sulphur.2001 16:04:20] . and mutuall mixtions. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. the Water cold and moist. and the Aire to the Fire. and assigns to every one of them three qualities. darkness. shall easily bring to pass such things that are wonderfull. so into one another successively. Chap. but they are more or less mixed. And this is the root and foundation of all bodies. viz. and Figures of the Stars. wherein are manifested those immateriall substances. nor any work that is meerly Magicall. And yet once again Plato distinguished them after another manner. upon which all vertue and wonderfull operation depends. the Elements are upon another account opposite one to the other: For some are heavy. as we have said. And so after this manner the Elements. There are four Elements. motion. Wherefore the Stoicks called the former passives. he cannot be possibly able to understand the rationality of Magick. of which all elementated inferiour bodies are compounded. Of the first Order are the pure Elements. For there is none of the sensible Elements that is pure. and four times more bright: and the Aire is twice more bright. natures. passeth into Aire. so is the Water to the Aire. and this being extinguished. and originall grounds of all corporeall things. and if he be not learned in Theologie [theology]. Water. and being dissolved. that Earth is not changed. As therefore the Fire is to the Aire. as Earth and Water. every one of the Elements hath two specificall qualities. and when they are destroyed.

comprehending another. not lessened. when they are thus reduced to their simplicity. degrees. and mischievous part of the nature of things. and in differing subjects it is distributed in a different manner. in the mid way it partakes of both. changeable. but in that which receives it. not only by that light. and transmutations of all things.htm (17 von 31) [20. When it is by it self (no other matter coming to it. Comes. And all Animals. also the driving forth of evill. In them is. the knowing and foretelling of things to come. or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. warm: it is in the Aire. making all things barren. Fire (as saith Dionysius) in all things. degrees.Heinrich Cornelius Agrippa: Of Occult Philosophy. and the rest of the Celestiall bodies. and darkness. and manifesting its greatness to things that receive it. The properties of the infernall Fire are a parching heat. and invisible. and wells: it is in the depth of the Sea. who saith. and shining: but in the infernall place streightened. He which is ignorant of these. and order. incomprehensible. and bright Fire drives away spirits of darkness. without these three sorts of Elements. Celestiall. enlightening. guarding nature. and common operations of nature: and these are the foundation of the whole naturall Magick. Fire it self is one. most rich in all disensations of it self. they are full of wonders. and mysteries. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. and changeable one into the other. being tossed with winds. without dividing the substance. sending forth the light of his Fire. it is in all things bright. and therefore are called the middle nature. which we use is fetched out of other things. Powerfull. the perfection of every effect in what thing soever. and penetrates through all things (as say the Pythagorians) also spread abroad in the Heavens. renewing. to smoake [smoke]: it is in Water. consuming all things. and is the vehiculum of that Superior light. as by mediating instruments. Of the second Order are Elements that are compounded. and Earth. various. through them. But whosoever shall know how to reduce those of one Order. comes and goes away bright. Book I (part 1) because they can do all things upon all things. It is in stones. and at the same time occult. and makes that. quick in motion. in which it should manifest its proper action) it is boundless. Chap. bending upwards. from whom every good thing that is given. which are Angels of Light. and Nature. and communicating it first to the Sun. The properties of the Fire that is above. and power of them in number. giving life to all things. and heats springs.2001 16:04:20] . not Comprehended it self. and tormenting. and are operative. impalpable. after digging up. whether Naturall. which are sufficient for the operation of all wonderfull things: the former is active. As. impure into pure. the latter passive. into those of another. which is true Fire. They are the infallible Medium. yet such as may by art be reduced to their pure simplicity.02. proceed the bindings. Fire therefore in it self is one. and by these. yielding it self after a maner to all things that come next to it. and the gaining of good spirits. parted. Fire (as saith Pliny) is the boundless. it will not be affronted or opposed. which is Divine. leaping back. not comprehended by lights that are vailed [veiled] over. and the knowledge thereof. Invisibly present in all things at once. as Cleanthes witnesseth in Cicero. and makes that. he shall easily attain to the knowledge. or Supercelestiall. as in Magick Naturall. loosings. The Celestiall. so Divine: For from these. therefore. are augmented. it being a question whether it destroys. clear. the Father of lights. Fire and Earth. and impure. high. manifold. There are two things (saith Hermes) viz. and is fetched out by the stroke of the steele. making all things Fruitfull. and makes it (as we oftentimes see) to burn. doth above all things perfect all occult. and shall know how to understand distinctly the nature. and perfect operation of all Naturall things. and orders. shall never be able to bring to pass any wonderfull matter. v. and light. Let no man. therefore the spirits of darkness are stronger in the dark: so good spirits. Of the third Order are those Elements. Of the wonderfull Natures of Fire. in as much as it hath an Analogy with. and living things whatsoever. but are twice compounded. or produceth most things. lives by reason of the inclosed heat. That fire then. alwayes raising motions. but as it were in a way of revenge. dark. I am the Light of the World. compounded into simple. be confident that he is able to work any thing in the occult Sciences of Magick. it will reduce on a sudden things into obedience to it self. which originally and of themselves are not Elements. and through all things. by means of certain numbers. are heat. it is in Earth. also this our Fire made with Wood drives away the same. vertue. as also all Vegetables are preserved by heat: and every thing that lives. moveable. conveying that light into our Fire. as also of him. and unknown. whose vertue. and Celestiall secrets. Active. of the Sun. not standing in need of another. secretly increasing of it self. of it self sufficient for every action that is proper to it.

For Moses writes. The Moon then farthest from the Sun retir'd. ascend on high. The other two Elements. seperated. or with Dew. and that Fire should always be burning upon the Altar. as Pliny saith. from whence all things spring. the same Scripture testifies. and the Hearbs [herbs] did not grow. and the Heavens. and Plants. are not less efficacious then the former. and they buried. and receptacle of all Celestiall rayes.htm (18 von 31) [20. brings forth all things of it self. and is. It being made fruitfull by the other Elements. without the moistening of Water can branch forth. washed. whether they be imbibed with the moisture of the Earth. Very great also is the vertue of it in the Religious Worship of God. In it is the Seminary vertue of all things. It is the first matter of our Creation. And the great Jehovah himself in the old Law Commanded that all his Sacrifices should be offered with Fire. For. Thence it was that Thales of Miletus. or Torches. but also by the light of our common Fire. Water. and therefore it is said to be Animall. and Aire. and upon the Earth. The seeds also of Trees. and Hesiod concluded that Water was the beginning of all things. Ovid also makes mention in these Verses. Circonian streams congeal his guts to Stone That thereof drinks. that without it no living thing can live. put in bub'ling Athemas is Fir'd. and purifications. Crathis and Sybaris (from the Mountains rol'd) Color the hair like Amber or pure Gold. that Prayers. and other living things. being full.02. of things swimming in the Waters. and preserve us. viz. Vegetable. and foundation of all the Elements. depurated. challenge the Heaven for their own: the same falling become the Cause of all things that grow in the Earth. neither is nature wanting to work wonderfull things in them. Take as much of it as you please. and the most potent. and most wise institutors of Religions. Book I (part 1) and Celestiall. In it are great secrets. if you let it lye [lie] in the open Aire a little while. and Water bring forth a living soul. yea. Do not speak of God without a Light) and they commanded that for the driving away of wicked spirits. as it were the first fountain. vi. and by the stretching forth of the clouds. and many other Historians. and of things flying in the Aire above the Earth. that only Earth. ----. subject. are generated. and Minerall. nourished and increased. and Seminall vertues of all things. in expiations. as being that by vertue of which all things subsist. especially of Animals. Of the wonderfull Natures of Water. or any other Water that is on purpose put to them. if at any time it shall be purified by the help of Fire. (Hence also was that significant saying of Pythagoras. and said it was the first of all the Elements. for that is the object. Aire. and that they should not be removed untill the expiations were after a Holy manner performed. viz. and all manner of Divine Worships whatsoever should not be performed without lighted Candles. and influencies. although they are earthy. subtilized. of it self bring forth Plants. Lights and Fires should be kindled by the Corpses of the dead. and mother of all things.Hornd Hammons Waters at high noon Are cold. are partly attributed to the very Water. and bright sparks of Metals. also Stones. as Christ himself testified to Nicodemus. hot at Sun-rise and setting Sun. Hence it was that the first. and divers are the uses thereof. foundation. But he ascribes a twofold production of things to Water. Singings. Worms. There is so great a necessity of Water. Chap. Such is the efficacy of this Element of Water. is the Earth. must notwithstanding of necessity be rotted in Water. Very many are the wonders that are done by Waters. it will. which Custome the Priests of the Altar did always observe. extinguish flames. and the truest Medicine that can restore.Heinrich Cornelius Agrippa: Of Occult Philosophy. and Winds. in it are contained the seeds. where it saith that the Plants. or Rain. because God had not caused it to rain upon the Earth. Wood. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. whose seed is manifestly waterish. Infinite are the benefits. and reduced unto its simplicity by a convenient washing. of the wonderfull vertue whereof. and keep amongst the Romanes. And that those productions that are made in. nor Plant whatsoever. the necessity of it is no less then that of Fire. No Hearb [herb]. Now the Basis. before they can be fruitfull. that Spirituall regeneration cannot be done without it. and abounding with Heavenly vertues. and what therein is thrown. and that because it hath the mastery over all the rest.2001 16:04:20] . and Ceremonies ordained. Solinus. Waters swallow up the Earth. it is the Center. according to the Writings of Pliny. It receives the abundance of all things.

makes an Impression upon them. For every thing that makes a sudden impression. that many Philosophers were of opinion that Aire is the cause of dreams. being breathed in. moving. the species of all things. as when they be awake. Pausanias also reports. as twofold: Fear. and other Animals. that in Lyceus. which. giving life. and cured of all his diseases. Jupiters Priest of Lyceus went. Who hath not heard of obscene Salmacis? Of th' Æthiopian lake? for. or similitudes. Or forthwith fall into a deadly sleep. through their pores. and Raphanea. It remains that I speak of the Aire. as drunk. wholesome by day-light. wrote strange things concerning the wonders of Waters. move and trouble the spirit of the man with the like species. and then on a sudden ceaseth. and after the offering of Sacrifices. as well when they sleep. and forbear to drink thereof by night: By night unwholesome. and retains them. at a Village called Heraclea. expecting to meet such kind of species. devoutly praying to the Waters of the Spring. Book I (part 1) Some fountains. and other animals in generall. and efficacy we read was in a spring of the Ionian Nymphs. or species (which are fallen from things and speeches. suspected. and soul of him that receives them. Cities of Syria: which runs with a full Channell all the Sabboth [Sabbath] Day. neer the river Citheron: which whosoever stepped into. into which whosoever stepped first. Not only change the body but the minde. astonisheth nature. and affords matter for divers strange Dreams and Divinations. or the Carkase [carcass] newly hid. With streams oppos'd to these Lincestus flowes: They reel. put it down to the bottome of the hallowed Spring. there was a spring called Agria. and as the resounding spirit of the worlds instrument. the whole Heaven was overspread: which being a little after dissolved into rain. which was holy to the Jews. The same vertue. which was in the territories belonging to the Town of Elis. For the species of things. a mountain of Arcadia. and no way hindred. is moved with fear and dread. This is a vitall spirit. Wherefore the inhabitants thereabout called it the Sabboth-day river. and abstinent. as well naturall. was made whole of whatsoever disease he had. through the prolonging of Images. as also to all mixt [mixed] bodies: Also it receives into it self. as before. and filling all things. that a man passing by a place where a man was slain.htm (19 von 31) [20. of old Call'd Pheneus. and subsistence to all things. Then the waters being troubled. meer Water love. Hence it is that the Hebrew Doctors reckon it not amongst the Elements. joyning things together. passing through all Beings. as also of all manner of speeches. a Vapour ascending from thence into the Air was blown into Clouds. Who at Clitorius fountain thirst remove. who drink too much of those. doth. to which.02. And carrying them with it. as it were a divine Looking-glass. It immediately receives into it self the influences of all Celestiall bodies. Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea. who of this But only tast [taste]. because the Aire in that place being full of the dreadfull species of Man-slaughter [manslaughter]. and of many other impressions of the mind. whence it is that be comes to be afraid. and then communicates them to the other Elements.Heinrich Cornelius Agrippa: Of Occult Philosophy. came forth whole. watered all the Country most wholsomly [wholesomely]. which being freed from cares. Whence it is. being diseased. Moreover Ruffus a Physitian [physician] of Ephesus. and all the six dayes you may pass over it dry-shod: but again. for ought I know. with which being joyned together.2001 16:04:20] . their wits no longer keep. on the seaventh day (no man knowing the reason of it) the Waters return again in abundance. although of their own proper nature they are carryed to the senses of men. and entering into the bodies of Men. as often as the dryness of the Region threatned [threatened] the destruction of fruits. as if the springs were stopped. holding a Bough of an Oke [oak] in his hand. besides many other Authours. The Gospel also testifies to a sheep-pool. Loath Wine. is informed by them. after the Water was troubled by the Angel. multiplyed in the very Aire) untill they come to the senses. A Lake in fair Arcadia stands. of a more prodigious kinde. as artificiall. because of the Seaventh day. binding. are found in no other Authour. and then to the phantasy. Hence they say it is. may notwithstanding get some impression from the file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. but count it as a Medium or glew [glue].

and in a clear night set them against the beams of the full Moon. and without life. which Pontanus comprehending in these verses. and have often done it. and caught upward. and Men. Mists binde his Brows. as well to the sight as to other senses. and could not penetrate the Aire. And barren Eurus from the Suns up-rise. which when ignorant men see. that is to say. but also naturall do flow forth from things. who shrowds His fearful aspect in the pitchie clouds. And all these. Cold Boreas from the top of 'lympus [Olympus] blows. what images we please. and greater then these. warm. cloudy. and causes declared in Mathematicks. abiding at a very long and unknown distance from him. that the effigies of bodies may by the strength of nature. Book I (part 1) Heaven. in a moist Aire be easily represented.02. and such whereby any one may at a very remote distance hear. which Hieronimus cals the butler of the rains. The same also in time past did the Abbot Tritemius [Trithemius] both know and do. Eurus from the East. and understand what another speaks. beside the Looking-glasses. viz.htm (20 von 31) [20. and sometimes work wonderfull things upon us. Mountains. which Art of declaring secrets is indeed very profitable for Towns. so also sometimes to the hearing. whilest they be in the Aire. and knows them in the very compass. and other things. blowing from the four corners of the Heaven. are grounded in the very nature of the Aire. or plain Looking-glass be set up against that light. when certain appearances. In like manner. whose resemblances being multiplyed in the Aire. Zephyrus from the West. they think they see the appearances of spirits. to whom it happened by reason of the weakness of his sight. as Plotinus proves and teacheth. and have their reasons. And Aristotle in his Meteors shews. with his face towards him. as in a Looking-glass are reflected representations at a great distance of Castles. and reflected back together with the beams of the Moon. he thought he saw his own image. or souls. no other spirit coming between. presently vanish. which when the clouds are gone. Boreas from the North. yet of necessity it must be within 24 hours. they offer. Ovid describes it thus. so that whithersoever he went. being a thing which Pythagoras long since did often do. Also. rain from his Bosome powres [pours]. or trick yet more wonderfull. by reason of which. became as it were a Looking-glass to him. or whispers softly. and Circle of the Moon. being shined upon by the Sun. Horses. whatsoever things are done without. they may be carryed to the sence [sense] of one rather then of another. His white Haire stream's. not only spirituall. as is manifest in the Echo. or written letters. And it is well known. and do gather strength in the Air. Notus from the South. From setting Phoebus fruitfull Zeph'rus flies. if in a dark place where there is no light but by the coming in of a beam of the sun somewhere through a litle hole. as in a Looking-glass. Of these there are four that are principall. And Albertus saith. But there are more secret arts then these. in the same manner as the representations of things are in things. There are also from the airy Element Winds. And Aristotle tels of a man. at a long distance sees. a white paper. and I my self know how to do it. with dropping wings. and sickly. If any one shall take images artificially painted. together with the aptness and disposition of him that receives them. reads. Notus is the Southern Wind. and Opticks. and many more. go before him. by the artificialnes of some certain Looking-glasses. that the Aire that was near to him. and far from all manner of superstition. may be produced at a distance in the Aire.Heinrich Cornelius Agrippa: Of Occult Philosophy. and shew themselves to us as well through light as motion. moist. any other man that is privy to the thing. but Air moved and stirred up. and the optick beam did relect back upon himself. And from the bottom cloudy Notus flows. that there may be seen upon them. For they are nothing else. And there is another sleight. And we see how by the South wind the Air is condensed into thin clouds. Out flies South-wind. in which. his Beard big-swoln with showres [showers]. although he cannot precisely give an estimate of the time when it is. that a Rainbow is conceived in a cloud of the Aire. And as these resemblances are reflected back to the sight. and Cities that are besieged. that a man should be able in a very time to signifie his mind unto another man. and which is not unknown to some in these dayes.2001 16:04:20] . when indeed they are nothing else but semblances kin to themselves. And hence it is possible naturally. saith. I will not except my self. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. by a certain kind of flowings forth of bodies from bodies.

and roaring. that they are generated of a viscous Water. When I my brethren in the Aire assaile. and the Stone Asbestus [asbestos]. fierce. and the frozen Wain: The land to this oppos'd doth Auster steep With fruitfull showres. and are compacted of water. and resembles one of the Elements. And again every one of those kinds is distinguished within it self by reason of degrees of the Elements. Toss the blew Billows. Congeal soft Snow. removing the effects of Winter. and ravenous. or which are resolved into Fire. and Pearls in the shels [shells] of Fishes: and they are called airy. which is the Eastern wind. and binds the Water with Frost. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. That thundring Skies with our encounters rock And cloud-struck lightning flashes from on high. which are transparent. I make The Ghosts to tremble. knotty Okes [oaks] up-rive. and Chymists [chemists] finde to be true. Whose gums perfume the blushing Mornes up-rise: Next to the Evening. and may be melted. which swim upon the Water. makes the Aire serene. Beneath Boites. the roots resemble the Earth.htm (21 von 31) [20. and Animals: and although unto the generation of each of these all the Elements meet together in the composition. And Fire is so naturall to them. it is cold and moist.2001 16:04:20] . Force me befits: with this thick cloud I drive. and discussing clouds. And Zephyrus. And force her in her hollow Caves. Metals. Of these two Ovid sings thus: To Persis and Sabea. and the soul. or which are produced of Fire: as Thunderbolts. and clouds which ever weep. which is most predominant. and so hardened with dryness. and Iron are fiery. as Crystall. Beryll. and the Stone Sophus: and they are called fiery. Next after the four simple Elements follow the four kinds of perfect Bodies compounded of them. what relation they stand in to the Elements. that unless they be abroad in the open Aire. and Flowers. is most soft. it is waterish. For amongst the Stones they especially are called earthy that are dark. and dispositions of men. and is the Northern Wind. Chap. as the Stones of a Sponge. cloudy. To this Eurus is contrary. nor increase. and they are Stones. yet every one of them follows. Of the kinds of Compounds. and Tin are airy: and Gold. which is the Western Wind. blowing from the West with a pleasant gale. But Metals are waterish. and more heavy. Eurus flies. and beat the Earth with haile. and what relation there is betwixt the Elements themselves. flowry Zeph'rus blows: In Scythia horrid Boreas holds his rain. which Naturalists confess. When through the Crannies of the Earth I flie. So also all Animals Have in their Natures a most fiery force.Heinrich Cornelius Agrippa: Of Occult Philosophy. and the ground to quake. and is called Apeliotes. senses. In Plants also. and the Coast that glows With setting Phoebus. bringing forth Branches. Also amongst Metals. by reason of their thickness: and the leaves. and those waterish. out of which fire is extracted. Book I (part 1) But Boreas is contrary to Notus. Quicksilver is waterish: Copper. Lead.02. vii. or waterish argent vive. For all Stones are earthy. that that being extinguished they presently dye [die]. Plants have such an affinity with the Aire. and descend. and Silver are earthy. (For thats our Field) we meet with such a shock. that they cannot be melted. And also spring from a Celestiall source. Plants. for they are naturally heavy. viz. Him doth Ovid thus bring in speaking of himself. the pumice Stone. they do neither bud. and are spongious [spongeous]. Fire-stones.

and communicate to us. then in sublunary things. Now in these inferiour bodies the Elements are accompanied with much gross matter.Heinrich Cornelius Agrippa: Of Occult Philosophy. so also in this corporeal world. into which the Cursed shall be commanded to go: and in the Revelation we read of a Lake of Fire. and Crickets. after a Celestiall. Hence also those four Infernall Rivers. there is in them a stability of their essence. and the Moon (which notwithstanding by many is accounted watery) seeing. and eternall Fire. as Fishes. And these humors also partake of the Elements. and many other small creeping Vermine. Moreover also these Elements are placed in the Angels in Heaven. Flegme [phlegm] instead of Water. and Sagittarius the end. the maker and originall example of all things. as if it were Earth. and tast [taste] resemble the Water. and Light: the hearing is airy. Aquarius the end. and the senses the Earth. watery Styx. Estriches [ostriches]. and end: so Aries possesseth the beginning of Fire. such as inhabit the eighth Orbe. in Divels [devils]. living in the Fire. fiery Phlegethon. How the Elements are in the Heavens. Leo the progress. and in the same we read. some dry. and more excellent manner. in Angels. The smell. earthy Acheron. all things are in all. Lions. but in the Heavens the Elements are with their natures. as Saturn. viz. sonic moist. airy. Scorpius [Scorpio] the middle. and Sol. and the Seeds the Fire. Taurus the beginning of the Earth. because of their subtility. and they are in all things. that as in the originall. as Worms and Moles. For the firmness of the Celestiall Earth is there without the grossness of Water: and the agility of the Aire without running over its bounds.htm (22 von 31) [20. Also in the Gospel we read of Hell Fire. as Salamanders. Chap. wine cold. and the humors the Water. There are also amongst the signes. and vertues. the understanding resembles Fire. The actions also. Capricorn the end. and black choller [choler]. in which is the stedfast seat of God. the Aire. in Stars. for yellow choller [choler] is instead of Fire. quick and angry disposition. That the Earth is dark. viii. borrowing their names from the qualifies of the Elements. nor tast [taste]. some earthy. only shining. the vital spirit the Fire. Libra the progress. and miserable darkness. in Angels. middle. some airy. as Mars. so that some are called fiery. Virgo the progress. together with the Elements are all bodies made. for the sight is fiery. in the Soul it self. and Mercury: and earthy. airy Cocytus. And lastly. and Pisces the end. by reason of their multiplying spirit. they are called some hot. and some watery. They shall skip from the Waters of the Snow to extremity of heat. because of their juice: Flowers. that the Lord will smite them with corrupt Aire. Of the mixtions therefore of these Planets and Signes. others airy. and giving life to all things by its heat. Besides. and increase. and lastly the feeling is wholly earthy. neither can it perceive without Fire. some earthy. and remisseness in working: Aire signifies chearfulness [cheerfulness]. and according to them. And these senses also are divided amongst themselves by reason of the Elements. with which being imbibed. the heat of Fire without burning. blood instead of Aire. distributing to them these four threefold considerations Of every Element. And in Job.2001 16:04:20] . some are in comparison of others earthy. without the moisture of which there is neither smell. Gemini the beginning of the Aire. some airy. also their mercy. or melancholy instead of Earth. which is an earthly vertue. Flesh the Aire. Book I (part 1) Water. for a sound is made by the striking of the Aire. and dwell in the bowels of the Earth. some watery: the Elements rule them also in the Heavens. and Venus: watery. so also the Elements are not only in these inferior bodies. The water signifies fearfulness. The Earth signifies a slow. as Pigeons. and lastly in God himself. in Stars. it attracts to it self the Celestiall waters. Amongst the Stars. and an amiable disposition: but Fire a fierce. imagination the Water. It is the unanimous consent of all Platonists. as Jupiter. also. and exemplary World. Besides. Cancer the beginning of Water. and all things are of. Amongst Animals also. Moreover Divels [devils] also are upon this account distinguished the one from the other. and Isaiah speaks of the damned.02. but also in the Heavens. some fiery. and the blessed Intelligencies. and lastly in God. others are watery. in Divels [devils]. and the operations of man are governed by the Elements. Hence by the Psalmist they are file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. viz. the beginning. which cannot live out of the Aire: others also are fiery. and diffuse their vertues through all things. reason the Aire. and piety is a watery cleansing vertue. and such as the wise man cals beasts breathing Fire. in Animals the Bones resemble the Earth. and taketh gross bodies for its object. it doth by reason of its neerness [nearness] to us power [pour] out. and covered with the darkness of death. The Elements therefore are the first of all things. according to Austin [Augustine]. such as are of a fiery heat. some are fiery. all things are in all. and firm motion. & sluggishness.

mollifying. and they are called third qualities. or the Sun. and is kindled with cold Water. which being once fired can never be extinguished. which men much wonder at. cleansing and regenerating? Is not the same Spirit breathing the breath of life. of which Aristotle teacheth many compositions in his particular Treatise of this subject. to moisten. Milk. that he shall be a fountain of living Water. and it consumes nothing but it self: and also there are made Fires that cannot be quenched. and Archangels: airy as Dominions. strengthening. which seems utterly incredible. to cool. being first anointed therewith. which is not consumed by Fire. Elementary qualities do many things in a mixt [mixed] body. burning. opening.2001 16:04:20] .htm (23 von 31) [20. nor Water. and many more. as such which provoke Urine. expelling. Who makest Angels thy Spirits.02. in Intelligencies are distributed powers. conglutinating. Wind. the Menstrua. the Greeks call Ασβεζον. Wood. retaining. when it is sprinkled upon it. that the earth shall he opened and bring forth a Saviour? Is it not spoken of the same. and in inferiour bodies gross forms. with which the hands being anointed. which they call the Greek Fire. and a Fire which is kindled either with Rain. in which the stone Asbestos did burn. and so of the rest. which is called burning Water. may be cut down with insensible blows. and caused. some are fiery. repercussing. that it can receive no harm from the Fire. nor any other way. but in supercelestials living. In like manner there is made a Fire that is extinguished with Oyl [oil]. and authorities. which follow the second. digesting. which is the operation of naturall heat. some are Elementary. to dry. the Confection whereof is well known. According therefore to these first. earthy as Cherubin [Cherubim]. where he speaking of the Heavens. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. as Seraphin [Seraphim]. Hence they are called in Scripture the Wings of the Wind. as is Fire. and Principalities. obstructing. and proportion of the mixtion of the first vertues. and third qualities many diseases are both cured. Do we not also read of the original maker of all things. but that there had been such a most famous Lamp. Of the naturall vertues of things. and there is made a Fire. Elements therefore in the exemplary world are Idea's of things to be produced. Also according to orders of Angels. and they are called operations. Book I (part 1) called Waters. ix. into the Fire without any manner of harm. and in all respects blessed. of which Anaxilaus saith. bestowing. which burns Water. and thy Ministers a flaming fire. we may carry red hot Iron in them. which they cannot do in the Elements themselves. depending immediatly upon Elements. which can be extinguished neither with Wind. Induration is the operation of cold. and the same according to Moses. Of the vertues of things Naturall. second. evaporating. hardening. lubrifying. and there are made certain Confections. or first qualities. And some are in things compounded of Elements. A consuming Fire? That Elements therefore are to be found every where. no man can deny: First in these inferiour bodies feculent and gross. and powers. and their love is shining Fire. which none of the other qualities can do. watery as Thrones. in Heavens are vertues. Also on the contrary. and in another place the Psalmist speaks of them. so also is congelation. which Pliny calls Asbestum. Chap.] also in them their subtill [subtle] breath is Aire. resolving. or any other combustible matter may be so ordered. Many things also there are artificially made. and clear. and perpetuall Lamps. or go with our whole bodies. absterging. attracting. mitigating. and incombustible Oyles [oils]. or put them into melted Metall. as the second do the first. that a Tree compassed about with it. and such are those that are maturating. and in Celestials more pure. and Pauls testimony. There is also a kind of flax. Who rulest the Waters that are higher then the Heavens [Ps148. and in all things after their manner. according to a certain proportion in the substance of the matter.Heinrich Cornelius Agrippa: Of Occult Philosophy. restringing. as to heat. And these operations sometimes act upon a certain member. and such like things as these may be done. corroding. which once did shine in the Temple of Venus. and these are more then first qualities. and the second act: for these qualities only do wholly change the whole substance. as largely it is treated of in Physick [Medical] Books. stupifying [stupefying]. that cannot be heard. because they follow the nature. And these operations are called secondary qualities. saith.4. As maturation.

and find them out. The like is said of a kind of Bitumen. requires much matter for its acting. which renews her self. and afterwards sent to Constantine the Emperour. Theophrastus. and desired him that he would pray unto the true God for him. which notwithstanding are known by experience. and raging. Long since Metreas [Matreas] brought a very great wonderment upon the Greeks. So the Estrich [ostrich] concocts cold. with which also the Gates of Caspia. made of Brass. and most hard Iron. scarce credible. We read also that Noah's Ark was joyned together with this Bitumen. let the Tempests be never so imperious. the Sails also bearing a full Gale. being such as we know not. Ægyptus came to see this wondrous sight: And this rare Bird is welcom'd with delight. and are amazed at. There are many such kind of wonderfull things. through the help of the Soul of the World. what this beast of Matreas should be. by which means they could be spoiled neither with Sword nor Fire. Wherefore Philosophers have attained to the greatest part of them by long experience. and makes them stand still. and Polybius the Historian makes mention? And those things which Pausanius wrote concerning the singing Stones? All these are effects of occult vertues. one whereof S. spake once unto holy Antonius the Hermite. are of great efficacy. to attract Iron. yet they are not hurt. whose Stomack [stomach] they also report. and that it endured some thousands of years upon the Mountains of Armenia. xi.02. So Salamanders. Chap. yet capable of speech. So that little Fish called Echeneis doth so curb the violence of the Winds. And in another place. it doth notwithstanding by its meer touch stay the Ships. So there are in things. and litle matter. that by no means they can be moved. with which the weapons of the Amazons were said to be smeared over. and reason. As we read in Ovid of the Phoenix. which we know. and condemned the errour of the Gentiles. and rayes of the Stars: and what things abound most with this Vertue. because it hath more materiality. How Occult Vertues are infused into the severall kinds of things by Idea's. rather then by the search of reason: for as in the Stomack [stomach] the meat is digested by heat. because their Causes lie hid. in worshipping such poor creatures as they were. x. so it is changed by a certain hidden vertue which we know not: for truly it is not changed by heat. and half bruits [brutes]. Amongst which Antiquity makes mention of Satyrs. which were Animals. and Crickets live in the Fire. whence also they being little in quantity. to drive away the noxious vapours of Minerals. and these vertues are a sequell of the species. Of the Occult Vertues of things. Hierome reporteth. For these vertues having much form.Heinrich Cornelius Agrippa: Of Occult Philosophy. or any thing else. and form of this or that thing. Who would not wonder that Fishes should be digged out of the Earth. Book I (part 1) Chap. can do very much. are reported to be smeared over by Alexander the great. repairs. which are not from any Element. and mans intellect cannot in any way reach. All Birds from others do derive their birth. besides the Elementary qualities which we know. although they seem sometimes to burn. in shape half men. and bred a beast that did devour it self. and digests it into nourishment for his body. cannot be hurt with red hot Iron. that. then in the Stomack [stomach]. but an Elementary vertue. Hence many to this day are solicitous. one only Bird. of which Aristotle. And they are called occult qualities. who the wain Of age. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. But yet one Fowle there is in all the Earth. which is not granted to any Elementary quality. He said that he nourished. and appease the rage of the Sea. Call'd by th' Assyrians Phoenix. because then it should rather be changed by the Fire side. other certain imbred vertues created by nature. as to expell poyson [poison]. There are also other vertues in things. which we admire. and sows her self again. and indeed seldom or never have seen. and Romans concerning himself. also he affirms that there was one of them shewed openly alive.htm (24 von 31) [20.2001 16:04:20] .

minds. through the Seminal forms of the Soul of the world. that according to our conceptions of things. and now by degrees are distinguished more. by reason of the imagination of superiour motions. We see then that the situation. and situation of Celestiall Stars. then the matter is moved obedientially to it: Also in Nature there appear divers prodigies. even besides that which it receives from its species. when he sings. divinely move. as when we are afraid of. Whence it was a Proverb amongst the Platonists. and from above. Whence Avicen saith. when it begins to be under a determined Horoscope.e. must have been before in the motions. and that they are distinguished amongst themselves by some relative considerations only. So many times when the Celestiall souls conceive several things. and partly through that obedientialness of the matter of things to be generated. and that cheerfully.Heinrich Cornelius Agrippa: Of Occult Philosophy. For we perceive that there is this in us. as also their properties do depend. various effects. least God should be a compound substance. That Celestial Vertues were infused according to the desert of the matter: Which also Virgil makes mention of. and Orbes. and suffering something that is remarkable. pure.02. & imagine divers vertues. souls.htm (25 von 31) [20. So in things. such as have a certain. and these also are from the figure. and conceptions of the Stars. and to be one. they place them in the very intelligible it self (i. and eternall: and that the nature of all Idea's is the same. nor casuall. and more. Wherefore those things in which there is less of the Idea of the matter (i. so that every species hath its Celestiall shape. Now they place Idea's in the first place in very goodness it self (i. inclinations. which is in the species: and this is that which many Philosophers say. even of the same Species. to the Soul of the World. but efficacious. Now these Vertues do not err in their actings. Hereunto may be added. as wonderfull. and Celestiall Constellation. differing the one from the other by absolute forms. or separated from the body. or figure that is sutable [suitable] to it from which also proceeds a wonderfull power of operating.e. and dispositions are occasioned not only from the file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. that in the Soul of the world there be as many Seminal Forms of things. and this it doth partly by the influence of the Heaven. but by accident. and stamped upon all these some properties. peculiar gifts. and this especially if the Soul of the operator be inclined towards the same. which obedientialness indeed is such as that of our bodies to our souls. as Idea's in the mind of God. or less powerful. as certain small seed of forms infused by the Idea's. indivisible. or indisposition of the matter. and figure of Celestials is the cause of all those excellent Vertues. so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many. or inequality of the matter: For upon this account there are found things of the same species. There are also in many Individuals. And from gross bodies freed. and lastly they place them in matter. simple. have more powerfull vertues in operation. that whatsoever things are done here. all vertues of inferiour species. more. immutable. by reason of the impurity. but also sometimes things artificial. Chap. For every Individuall.2001 16:04:20] . incorporeal. viz. shapes. by a certain participation. by way of cause. which proper gift it receives from its own Idea. Now they define an Idea to be a form. as Shadows. How it is that particular Vertues are infused into particular Individuals. that are in inferiour species. and properties. So also they conceive. on these Stars therefore. and sufficient. In the second place. Their natures fiery are.) such things which have a greater resemblance of things separated. not fortuitous. Contracts together with its essence a certain wonderfull vertue both of doing. and insufficiency of the matter. above bodies. not only things naturall. powerfull. xii. should be but one thing without any variety. For Idea's are not only essential causes of every species. for all Celestial Influences may be hindred by the indisposition. our bodies are moved. and sure foundation. viz. Book I (part 1) Platonists say that all inferiour bodies are exemplified by the superiour Ideas. and that they agree in essence.) God.e. by which forms she did in the Heavens above the Stars frame to her self shapes also. doing nothing in vain. whether they be joyned to the body. or particular things. being like to the operation of a separated Idea. They are placed in the minds of all other things. but are also the causes of every vertue.) in the Soul of the world. least whatsoever is in the world. They place them in nature. or fly from any thing. that the properties which are in the nature of things (which vertues indeed are the operations of the Idea's) are moved by certain vertues. as in the species. according to the purity.

that so all Vertues of Stones. raiseth showers. but from a various influence. to whom such a power is intrusted in things committed to them. xiii. or Plants. not Arnoldus. and all things that are shut. if those were of the same species. There is also a Scythian Hearb [herb]. and all other things may come from the Intelligencies. the Stone Synochitis brings up infernal Ghosts. with which men might prolong their lives for ever. The Form therefore. nor specie. There is an Hearb [herb] in Æthiopia [Ethiopia]. not Zacharias the Babilonian [Babylonian]. and Vertue of things comes first from the Idea's. to be opened. and the Giver of forms distributes them by the Ministry of his Intelligencies. Hearbs [herbs]. the Heavens. with which they report ponds. The Ennecis put under them that dream. and the Stone Asbestus [asbestos] being once fired is never. the Stone Anachitis makes the images of the Gods appear. not Hermes. Chap. by which it attracts Iron. Albertus to the specificall forms of things. that he was taught by an Oracle that there were many kinds of Hearbs [herbs]. not Bochus. and his Schollers [scholars] attribute these vertues to Idea's. and warmed draw a straw to them. but being put under. not Thebith. disposing the matter in the mean while for the receiving of those forms which reside in Divine Majesty (as saith Plato in Timeus) and to be conveyed by Stars. and Apuleius saith. they would not spare the Gods themselves. Therefore Plato. But Avicen reduceth these kinds of operations to Intelligencies. a higher speculation is required. and lakes are dryed [dried] up. the liver of the Camelion [Chameleon] burnt. but peculiar. and proper. disposing of the Corporeal matter. not Theophrastus. not Zoroaster. But from whence these vertues are.htm (26 von 31) [20. and concourse of the rayes. and their qualities. by which the Elements file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. with whom notwithstanding second Causes. and makes him that wears it to be invisible. or scarce extinguished: a Carbuncle shines in the dark. with which being tasted. if they be rightly understood.2001 16:04:20] . the perfume of the Stone Lypparis cals forth all the beasts. who have set forth huge Volumes of the properties of things. they shall abound with plenty of all things. and other things that are committed to them. and qualities. which he hath set as Rulers. Angelical and Celestial. and governing Intelligencies. because. through the Soul of the World. yet none of them. goes beside the truth: since all their sayings are the same in effect in most things. then from the aspects of the Heavens disposing. Book I (part 1) matter variously disposed. the Stone Lyucurius takes away delusions from before the eyes. Metals. yet by a particular power of resemblances.02. who being unchangeable. and Stars. and diverse form. causeth abortion. not Evax. not Zenothemis. and intelligences over-ruling them. and thunders. but many of the operations of the Stones agree neither in genere. that Zacharias writes to Mithridites. Whence the Occult Vertues of things proceed. and lastly from the tempers of the Elements disposed. And the degrees of these are variously distributed by the first Cause of all things. and begining of all Vertues. and yet all these have confessed the same. they report the Scythians will endure twelve dayes hunger. and Stones. And although these Authors seem to thwart one the other. and thirst. that great power. or at least held in the mouth. and humane destinies are couched in the vertues of Stones and Hearbs [herbs]. and jeat [jet] rubbed.Heinrich Cornelius Agrippa: Of Occult Philosophy. not Isaaick the Jew. For God in the first place is the end. and that the Diamond doth by its presence take away that vertue of the Loadstone: so also Amber. Hermes to the Stars. and we read of an Hearb [herb] called Latace which the Persian Kings give to their Embassadours. the litle fish Echeneis stops the ships: Rhubarb expels choller [choler]. strengthens them. as many suppose. It is well known to all. causeth Oracles. and Controllers over his Works. which haply might be supposed to be true. All vertues therefore are infused by God. not Albertus. none of all these have shewed. that whithersoever they shall come. God himself. they study mischief with all their might. distributes to every one as he pleaseth. then from the ruling. the Stone Aetites put above the young fruit of Women. but that it was not lawfull for men to understand the knowledge of those things. and aspects of the Stars in a certain peculiar harmonious consent. whereas they have but a short time to live. is of the opinion that these proceed from Elements. not truly with a specifical difference. the formers of things. if they should be sure of a very long time. and attempt all manner of wickedness. he gives the seal of the Idea's to his servants the Intelligencies. Alexander the peripateticke not going any further then his senses. who as faithfull officers sign all things intrusted [entrusted] to them with an Ideall Vertue. cooperate. not Orpheus. as instruments. answering the influencies of the Heavens. not Dioscorides. the Jasper stencheth [stauncheth] blood. that there is a Certain vertue in the Loadstone. the Governours. But to know from whence these come. not Aaron. The Stone Heliotrope dazles [dazzles] the sight.

and all things that are of God.htm (27 von 31) [20. and obtains many things for it self. all which must of necessity agree in the execution of the effect. so also at the prayer of Hezekiah it went back ten degrees. or as it were no Soul. and not without cause: For there is nothing of such transcending vertues. For as the powers of our soul are file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. although he doth by Intelligencies. and eternall Idea's. which Plato. and hindering the operations of it: As the Diamond hinders the operation of the Loadstone. viz. and appointment. This spirit is after the same manner in the body of the world. altering it. or occult. as it were the medium. or understood. and Speeches. that the vertues of things did depend upon these. as by the three Children in the fiery furnace were all things called upon to praise God with singings. especially from the Supream Cause. and doth much degenerate from the Soul. and his imagination unto imaginable things. therefore they say there is need of a more excellent Medium. what it is. all fowls of the Heavens. then the connexion [connection] of all things with the first Cause. but are to be learned. Democritus and Orpheus. viz. Gods: which Zoroaster called Divine allurements. and Cattle. or profound Science whatsoever be found out. but as it were a body. and are necessitated to produce their effects. Such a one that may be as it were no body. and operation in every Hearb [herb] and Stone.02. about which it operates: So is a man. as ours is in the body of man. That all things are full of God. Stones. Synesius Symbolicall inticements. which being destitute of Divine assistance. Animals. and appointment of the first Cause. by which the soul may be joyned to the body. There is therefore a wonderfull vertue. Bless ye the Lord all things that grow upon the Earth. when they said. Also they called those Divine Powers which are diffused in things. Chap. and natures of inferior things. with whom all things do mutually. necessarily act. and unfit for motion. do by the Command. xiv. but greater in a Star. agreeing in an harmonious consent. There is therefore no other cause of the necessity of effects. then they are called the greatest Miracles of God. that which we call the quintessence: because it is not from the four Elements. which works then are called Miracles: But whereas secondary causes. doth sometimes (these Mediums being laid aside. There is therefore such a kind of spirit required to be. in the original Cause by Idea's. So when Christ was Crucified the Sun was darkened. whereby Celestiall Souls are joyned to gross bodies. or their officiating being suspended) works those things immediatly by himself. is placed there. and exemplary forms.2001 16:04:20] . or the matter is of it self unable. Now seeing the Soul is the first thing that is moveable. And every vertue of Hearbs [herbs]. but a certain first thing. Metals. that they shall wholly desist from the necessity of that Command. Words. and inquired into by Divine Oracles only. Book I (part 1) themselves are ordered. That the Soul of one thing went out. but as it were a Soul. and receives its originall being. Of the Spirit of the World. and this is that which they understood. viz. is content with the nature of it self. or disposed.Heinrich Cornelius Agrippa: Of Occult Philosophy. or hours. So the fire in the Chaldeans furnace did not burn the Children: So also the Sun at the Command of Joshua went back from its course the space of one whole day. and the Heavens work upon these inferiour things. viz. and in the Heavens by disposing vertues. and many Pythagorians having most diligently searched into the vertues of Celestiall things. and some also Souls. and vertue of every thing. and went into another thing. beyond which. others called them Lives. Now the first Cause. and suspend them. and bestow upon them wonderfull gifts. even from the governing Intelligencies every thing receiveth. and their correspondency with those Divine patterns. because it is the property of the Soul to be from one matter extended into divers things. alwaies praising the highest Maker of all things. together with the sons of men. no Magick. Now they conceive such a medium to be the spirit of the World. who extends his intellect unto intelligible things. and others call handmaids. and besides them. that it cannot attract Iron. but the body. if God shall notwithstanding according to his pleasure so discharge. is moved of it self. These kinds of operations therefore are performed in these inferiour things by express forms. having its being above. in Intelligencies by mediating rules. as it were in Hymnes. though at full Moon: And the reasons these operations can by no rationall discourse. and particular place in the exemplary world. saying. and all things which move in the Waters. and as they say. Beasts. and how by way of medium it unites occult Vertues to their subjects. which is God. said. and exactly correspond. whence every thing hath its determinate. from whence it lives.

hid from our senses. or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars. as we see in Salt. presently will turn it into Gold. And it is well known amongst Physitians [physicians]. or Vertue. testicles. and through Stars higher then the Planets. boldness. that the right eye of a Frog helps the soreness of a mans right eye. love. sperme. and Water moves to Water. left to left. eyes. In like manner to increase boldness. Occult vertue. in which such a property is in a more eminent manner then in any other thing. xv. doth not attempt to make a thing inferiour to it self. but turns it into sensible flesh. and lungs. Yet it is more. For which cause the Alchymists [alchemists] endeavour to separate this spirit from Gold. but infused from above. let us seek for such Animals. So they report that a woman shall not conceive. So Fire moves to Fire. or a Plant. if they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab. and scarce at last known by our reason. that every thing moves. these things do very much move. sadness. and less checked by matter.htm (28 von 31) [20. anger. and in these let us take that part in which such a property. or Urin [urine]. and of these let us take the heart. passion. and sutable [suitable] to it self. through the rayes of the Stars: and can no otherwise but by experience. Swallows. when it hath begun to act. matrix [womb]. out of which we extracted the spirit. as foot to foot. nay most of all infused into those things which have received. or property. or any thing steeped in it. yard [penis]. and of the Animall. Wagtailes: and in these take those members. Turtles. Matrix [womb]. if she drink every moneth of the Urin [urine] of a Mule. which do most abound with this spirit. or parts. becomes Salt: for every agent. which indeed come from the Life. or Vertue is most vigorous: as if at any time we would promote love. whether it be in them by nature. For these things. or chance. and conjecture be enquired into by us. In what things therefore there is an excess of any quality. It is now manifest that the occult properties in things are not from the nature of the Elements. So also it is said. he that desires to enter upon this study must consider. How we must find out. in which the Venerall [venereal. Moon. and also more readily generate their like: for in it are all generative. so also the Vertue of the Soul of the World is diffused through all things by the quintessence: For there is nothing found in the whole world. it cannot beyond its own bounds change and imperfect body into a perfect: which I deny not. Now this spirit may be more advantageous to us.Heinrich Cornelius Agrippa: Of Occult Philosophy. or a Cock. or file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. Sometimes also in substance it self. viz. let us look for a Lyon [lion].e. which being rightly separated. Planets. that brain helps the brain. as heat. that hath not a spark of the Vertue thereof. So the foot of a Tortoise helps them that have the Gout in their being applyed thus. as in quality. like.) any Metall. Metals. such as the heart. and the left eye thereof helps the soreness of his left eye. in which this spirit is less drowned in a body. and be that is bold moves to boldness. that any Animall that is barren causeth another to be barren. in which the nutritive Vertue doth not change the meat into an Hearb [herb]. Which also we manifestly see in sensible Animals. And we know how to do that. cold. if any one knew how to separate it from the Elements: or at least to use those things chiefly. if thou shalt afterward project upon any matter of the same kind (i. And it must be done at that time when these Animals have this affection most intense: for then they do provoke.02. hatred.2001 16:04:20] . and Animals. Book I (part 1) communicated to the members of the body by the spirit. but may be done by another way. of which kind are Pigeons. or Silver. but as much as may be. viz. sexual] appetite is most vigorous. Elementary vertue. then the weight of that was. or Vertue. and extracted. so far forth as things render themselves conformable to them. as boldness in a harlot. Stones. as well in property. & seminary Vertues. or any other passion. do more powerfully. or such other things whatsoever. hand to hand. Sparrows. By this spirit therefore every occult property is conveyed into Hearbs [herbs]. i. and draw love. and inclines that to it self with all its might. If therefore we would obtain any property or Vertue. Wherefore. right to right. and the Spirit of the World. and examine the Vertues of things by way of similitude. and Silver. or sometimes also by art. and not intense. through the Sun. and turns it self to its like. and menstrues. let us seek some Animall which is most loving.e. for whatsoever hath long stood with Salt. For seeing that is an extense form. fear. After this manner they say. especially the Testicles. and provoke to such a quality. Chap. the lungs. and perfectly act. and have seen it done: but we could make no more Gold.

The like story tels Pliny. and the like vertue there is in a Pellican [pelican]. and Snake. and destructive to it. and when it appears that the Lizard hath received his sight. that Dogs. but also infuseth a Vertue into the Rings themselves. but also besides this. after three moneths [months] there is of that generated a Pellican [pelican]. and are communicated one to the other. and horn Owle [horned owl]. putting under them some earth. Chap. and indeed do sometimes restore it so. all the file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. that those Rings shall help sore eyes. which Stone indeed doth not only draw Iron Rings. which Physitians [physicians] have often professed they know to be true. impudent. and found out.htm (29 von 31) [20. Fire is an enemy to Water.2001 16:04:20] . conduce to long life. and enmity amongst themselves. So the tongue also of a Water-frog laid under the head. as Medea restored old Pileas. In the next place it is requisite that we consider that all things have a friendliness. which she daily looks into. How by enmity and friendship the vertues of things are to be tryed. that is an enemy. and the heart of a scrich-Owle [screech-owl] laid upon the left breast of a woman that is asleep is said to make her utter all her secrets. The same also the heart of the horn Owle [horned owl] is said to do. and an Owle make one talkative and of these specially the tongue. It is also believed that the blood of a Bear.02. that so great is the power of naturall things. in Celestiall bodies. Chap. confident. and melancholy. Upon the same account do Animals that are long lived. by their Vertue. And so we must understand that which Psellus the Platonist saith. whereby they are made like her self. and heart. it is said. and Bat. by this property. or a Bat about him. which Austin [Augustine] and Albertus [Magnus] say they saw. Upon the same account Rings are put for a certain time in the nest of Sparrows. that they not only work upon all things that are neer them. that he shall not be awaked till it be taken off from him. he shall not sleep till he cast it away from him. for if it be put upon him when he is asleep. together with Iron. And it is known that Harts renew their old age by the eating of Snakes. whereby they can do the same. if any shall carry the heart of a Crow. Therefore they say that if any one shall put on the inward garment of an Harlot. through which by the same Vertue they also work upon other things. Mars. and is strengthened by. if it be sucked out of her wound. and delighteth in. conduce to the renovation of our body. makes a man speak in his sleep. Book I (part 1) forehead. that a common harlot. as we see in the Loadstone. The same may be done with Rings. whose right foot being put under warm dung. and impudence doth infect all that are neer her. but yet they agree amongst themselves. xvii. and Venus enemies to him. as is manifest of the Viper. Mercury. head. and Aire to Earth. shall put him out of the glass. and then shutting the vessel.Heinrich Cornelius Agrippa: Of Occult Philosophy. and on the contrary something that it rejoyceth. How the operations of several Vertues pass from one thing into another. Therefore it is said. whose eyes after they are with any kind of prick put out. xvi. or shall have about him that looking glass. or Gold Rings into a glass-vessel. if any shall put a green Lizard made blind. and Moon are friends to Saturn. Crows. After this manner it is. and in these the heart. So in the Elements. doth increase strength of body. they infuse into them a like power. which afterwards are used to procure love. and whatsoever things have a power in themselves. After the same manner doth a Frog. Therefore some Physitians [physicians] by some certain confections made of Vipers. and a Weesel [weasel]. After the same manner the Phoenix is renewed by a fire which she makes for her self. In like manner they say. it is certain are restored to sight again. grounded in boldness. And again. Thou must know. to renew themselves. and Cocks conduce much to watchfulness: also the Nightingale. and the flesh of some such kind of Animals do restore youth. and bound to the right arme of him that is awake. also the sewet [suet] of a Hare laid upon the breast of one that is asleep. and eyes especially. the Sun. and Hellebor [hellebore]. or Swallows. and wanton. as they say. and that the halter wherewith a man was hanged hath certain wonderfull properties. he shall thereby become bold. and restoring of youth. because that Animall is the strongest creature. and favor. viz. and every thing hath something that it fears & dreads. Jupiter. that a cloth that was about a dead Corpse hath received from thence the property of sadness. The same doth the head of a Bat dryed [dried].

they fold themselves into mutual embraces.Heinrich Cornelius Agrippa: Of Occult Philosophy. So in some Animals there is an imbred skil. or being contented with it. Neither is this amity in Animals amongst themselves. and leaps into it. and enmities of the superiours be. of whom. he shall dye [die] with laughing. and Pigeons. Moon. Mercury. he is wont to go to Rue. seeks for a remedy in Origanum [origano]: and the Weesell [weasel]. and favour. seek for cure in the file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. Now in Animals there is amity betwixt the Blackbird. And their enmity is stronger. and by the attraction thereof conceive. as that of Saturne with Venus. viz. In like maner. So men have learned many excellent remedies of diseases. and enmity are nothing else but certain inclinations of things of the one to another. when she is alone is less fruitfull. and Fig tree. and Heron. whose exaltations are opposite: as of Saturne. if any one eat. and dreading the approach of it. Snakes. of Venus with Jupiter. Venus. of the Moon with Venus. and so escapes the danger of the poison. Also they that are hurt with Spiders. if he be feavorish [feverish]. betwixt the Crow. And of what sort the friendships. that expose themselves to the blast of the wind.02. when he goes to fight with the Basilisk. and female: whereof when the bough of one shall touch the bough of the other. Mars. Dawes [jackdaws]. Now the inclinations of Friendship are such in Vegetables and Minerals. and all manner of creeping poisonous things delight in the Plant called Pas-flower. Toads. puts a Bay-leafe into her nest. and the pye when she is sick. Jupiter. and to move towards it. unless it be hindered. The Vines love the Elme.2001 16:04:20] . cast it out by eating of this Hearb [herb]: the same do Goats in Candy. Also the same inclination there is betwixt the male palme. for they being wounded with an Arrow. and Parrats [parrots]. the Jasper upon the birth of any thing. Mars. and Mars his enemies. and myrtle love one the other: also the Olive-tree. the Sun. of Venus. and to acquiess [acquiesce] in it when it is obtained. and Venus love the Sun. Stones. the Whale. as Mars with the Sun. and Mars. In like manner there is a kind of Bituminous Clay that draws Fire. and the little Fish his guide are friendly. Mars to Venus. and the Stone Achates upon Eloquence. Partriges [partridges]. and the Emrald [emerald] upon riches. and is recovered. desiring such. who agree in nature. Book I (part 1) Planets besides Mars are friends to Jupiter. of the Sun with Mars. And the Almond tree. The Tortoise also when he is hunted by the Adder. neither doth the female bring forth fruit without the male. or Sage. as is that attractive inclination. and Rub the place wounded. Saturne are friends to the Moon. and the Sun. such are the inclinations of things subjected to them in these inferiour. for when the Toad is wounded with a bite or poison of another Animall. professed that all things were made by enmity & friendship. Blackbirds purge their nauseous stomacks [stomachs] with the same. as Venus with the Moon.htm (30 von 31) [20. and the Olive-tree. as also their friendship whose exaltation is in the house of another. all besides Saturne love Venus. Jupiter to Mercury. as Saturne to the Sun and Moon. by rubbing her self upon which she is said to conceive without a male. and there be Mares in Cappadocia. Turtles. and Crows when they perceive they are poisoned with a kinde of French poison. wheresoever it sees it: Even so doth the root of the Hearb [herb] Aproxis draw Fire from afar off. when he hath eat Snakes. and the Lyon [lion]. betwixt Peacocks. Heraclitus therefore being guided by this opinion. and Mercury. substance. black Turtle loves. & vertues of things from bruits [brutes]. whence we come to know that Origanum [origano]. but also with other things. Whence Sappho writes to Phaon. when they have opposite houses. as the Physitians [physicians] say. as Jupiter with Venus. The Lapwing being surfetted [surfeited] with eating of Grapes. But their friendship is the strongest. and not resting in. and Mercury her enemies. with which they cure the eyes of their young. and Rue are effectuall against poison. shunning the contrary. These dispositions therefore of friendship. and Saturne are friends to Mercury. of Mars with Saturn. and medicinall art. a little before they bring forth. and the Moon are enemies to him. so the Harts have taught us that the Hearb [herb] Ditany is very good to draw out Darts. and Thrush. cures himself with Southernwood. seek a remedy by eating of Crabs: Swine also being hurt by Snakes cure themselves by eating of them. and power. Jupiter. and such a thing if it be absent. eats Rue. Again. eats Origanum [origano]. quality. with which also Crows allay the poison of the Chameleon. So Hinds. So Frogs. which the Loadstone hath upon Iron. Venus. of Jupiter with the Moon. and is thereby strengthened: and the Stork. is recovered by eating of an Ape. Also the Bird that's green. so the Cat delights in the Hearb [herb] Nip [catnip]. There is another kind of enmity amongst the Stars. So Swallows have shewed us that Sallendine is very medicinable for the sight. To Birds unlike oftimes joyned are white Doves. and Vegetables. purge themselves with a certain Hearb [herb] called Mountain Osier. as with Metals. Jupiter. Cranes. also all besides Venus hate Mars. of Jupiter.

and such like watery fowle. Notes: The translator is probably John French. with the HEarb [herb] called Wolfes-bane.. Twilit Grotto -. -.F. [12] p. Pigeons. 7. : ill. 1651. 1641-1700 . p.Heinrich Cornelius Agrippa: Of Occult Philosophy.. Elephants. by mans dung: Boars with Ivy. Duveen. Description: [28]. John. Geese. Hens. Series: Early English books.02.mn Contributors: French. D. Leopards cure themselves.I.. Heinrich Cornelius. translated out of the Latin into the English tongue by J. Hinds with the Hearb [herb] called Cinnara. Cf. Turtles. Ducks.2001 16:04:20] . Uniform Title: De occulta philosophia. port.W. First edition in English. when they have swallowed a Chameleon help themselves with the wild olive. 583. Book I (part 1) Oake. . Errata: p. being hurt. Library: MNCAT U of M Twin Cities Authors: Agrippa von Nettesheim.. DNB. Bears being hurt with Mandrakes. London. English Published: London : Printed by R.. Title: Three books of occult philosophy [microform] / written by Henry Cornelius Agrippa of Nettesheim .. 1616-1657. 1486?-1535. Cf. 1949.Esoteric Archives Contents Prev agrippa1 Next timeline file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agrippa1. [24]. Cranes with Bull-rushes [bulrushes].htm (31 von 31) [20. Subjects: Occultism. cure themselves with the Hearb [herb] called will-sage. Bibliotheca alchemica et chemica. escape the danger by eating of Pismires [ants]. with the Hearb [herb] called Pellitory of the wall. for Gregory Moule .

images. that being set by it. So a Lizard is so contrary to Scorpions. It is reported also that nothing is so much an enemy to Snakes as Crabs. and besides that the Cheese will not be corrupt with age. and the wing of a Bat. Any commercial use or publication of them without authorization is strictly prohibited. The materials on the Twilit Grotto Esoteric Archives (including all texts. The Topaze against spirituall heats.Esoteric Archives Contents Prev agrippa1. and Swans. and Weesels [weasels] do disagree. as it is reported. Serpents are tormented. it will not suffer Iron to be drawn to it. Piony [peony] against the Falling sickness. Amongst Birds also some are at a perpetuall strife one with another.2001 16:05:03] . and pains of the stomack [stomach]. as also with other Animals. Harts. and all manner of excesses of love. and Crows. Also the Scorpion. especially if Garlick hath been boiled in it. as Daws [jackdaws]. which oile also cures the wounds made by Scorpions. and Dragons. Buls [bulls]. the Saphir [sapphire] Stone against hot biles [boils]. Chapter xviii. There is also an enmity betwixt Scorpions. And again.Heinrich Cornelius Agrippa: Of Occult Philosophy. All rights reserved. in which the very figure of Frog-parsley being described. nature hath pictured the sign of this death in the livers of sheep. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted. the Kite. An Elephant trembles at the hearing of the grunting of a Hog. so that any thing shuns its contrary. and drives them sway from where it is. Copyright © 2000. he makes him immovable. the Emrald [emerald]. Peterson. and sheep fly from Frog-parsley as from some deadly thing: and that which is more wonderfull. which cannot endure the Sun. Book I. and the public. Treacle against poison. and Owles. as if there were nothing more pernicious. On the contrary there are inclinations of Emnities. (part 2) Twilit Grotto -. so a Diamond doth disagree with the Loadstone. that they destroy one the other. such as are covetousness. The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. and Crocodile kil [kill] one the other. The Sun also being in Cancer.htm (1 von 22) [20. Book I. All materials are copyrighted and are not in the public domain. indignation. There is also an enmity betwixt Scorpions. as betwixt Dolphins. and resists Salamanders. Mice. the Bird called Bustard flies away at the sight of a horse. Also Origanum [origano] is contrary to a certain poisonous fly. doth naturally appear. as also certain other things. descriptions.) are provided for the personal use of students. And it is said that the Gall of a Crow makes men afraid. Peterson and is protected by the copyright laws of the United States and the Universal Copyright Convention. and Waspes. Achates against poison. so doth a Lyon [lion] at the sight of a Cock: And Panthers will not touch them that are annointed [anointed] all over with the broth of a Hen.02. as also it puts them into a cold sweat. the Turtle. whence it is said that Mice will not touch Cheese. the Amethyst against drunkenness. and Eagles. as also of a Viper. it cures it. So Goats do so hate garden basil. therefore they are killed with the oile of them. and offensive imaginations. and diseases of the eyes. the Jasper against Flux of blood. drawings etc. and if the Bird Ibis doth but touch a crocodile with one of his feathers. scholars. and are cured. from the presence of which they flie [fly]. if the brains of a Weesel [weasel] be put in the rennet. part 2 Next timeline Heinrich Cornelius Agrippa: Of Occult Philosophy. translations. and Stalabors. and Mice: wherefore if a Mouse be applyed to a prick or wound made by a Scorpion. and a certain kind of obstinate contrariety of nature. and Agnus Castus against Lust. and loathes Cabbage with such a deadly hatred. lust. so Cucumbers hate oile. and they are as it were the odium. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. Egepis. Aspes. amongst Animals. and the heart of a Lapwing. and feavorish [feverish] heats. and Ring-taile. Also amongst Water Animals there is enmity. Of the Inclinations of Enmities. (part 2) This HTML edition by Joseph H. Individuals distributing illegal copies will be pursued legally along with their Internet Service Providers. and that if Swine be hurt therewith they eat them. Such kinds of inclinations hath Rhubarb against Choller [choler]. There is also enmity betwixt Foxes. and drives it away out of its presence. and Whirpools. and a Hart runs away at the sight of a Ram. The like inclination is there also of Pismire [ants] against the Hearb [herb] Origanum [origano]. and anger. and will run themselves into a ring least they should touch it. Corall against the ebullition of black Choller [choler]. that it makes them afraid with its very sight. and Daws [jackdaws].

or in all their parts. and so of the rest. and will be tamed by nothing so much as by these: and the Wolf fears neither sword. which fear it is manifest is not in them as they are men. betwixt which there is a kinde of a naturall Antipathy. and courage in a Lyon [lion]. which did by chance bite him. worms breed in the Wolf. And they say that if the taile. this it doth not do according to any particular part. And Pliny makes mention of a Bird. and flies from him. not according to any one but all its parts. A Lyon [lion] fears nothing so much as fired Torches. that Dogs by the very touch of his shadow hold their peace. and seeds. and in other things in certain parts. or in any one Individuall by way of speciall gift. and the Asse. treachery.e. and Pikes. A Horse fears a Camell. & Cock: fearfulness in a Hare. or altogether wither. he himself not being hurt. or head of a Wolf be hanged upon the sheep-coate. that the vertues of things are in some things in the whole (i. viz. and Congers: Also the fish called Pourcontrel makes the Lobster so much afraid. is struck dead. pride in a Horse. that any particular thing that never was sick. they help the Fox against her.Heinrich Cornelius Agrippa: Of Occult Philosophy. and Conger tear one the other. anger in a Tygre [tiger]. whom all poisonous things did shun. A Snake is afraid of a man that is naked. and Albertus reports that in a City of the Ubians he saw a wench who would catch Spiders to eat them. and pull the Foxes whelps. that he may pass safely through the middle of his enemies.htm (2 von 22) [20. that if she Plant it. flattery in a Dog. the sheep are much troubled. But some vertues are in things according to some parts of it. frees him of his quartane. or eyes. that their blood will not mix together. which is said to stop a ship by its meer touch. so that he cannot endure to see so much as his picture. So the Civet Cat hath this in its whole substance. by the throwing of which a wound being made. that he hath no power to resist him. And Avicen tels of a man that lived in his time. but according to the whole substance. An Elephant when he rageth. (part 2) Mullets. is quieted by seeing of a Cock. For the greatest part of naturall Vertues doth follow the species. Lampreys. that breaks Crows Eggs. or Lamb. but pursues a man that is clothed. all of them dying. fearfulness in a Thief. and the Fox her self also: which when the Crows see. is good against any manner of sickness: therefore they say that a bone of a dead man. So Salendine is good for the sight. assoon as they see them: the like power is there in the eyes of the Civet Cat. ravenousness in a Wolf. and Daw [jackdaw]. Amber draws all things to it besides Garden Basill. that the Lobster seeing the other but neer him. was wonderfully nourished therewith. covetousness in a Crow. and cannot eat their meat for fear. or skin. and Boar. if any one be girt about with the skin of the Civet Cat. The litle Bird called a Linnet living in Thistles. not more in the root then in the leaves. but a stone. called Marlin. Yet some are in things individually. Moreover thou must consider that the Vertues of things are in some things according to the species. that they cannot look upon her without quaking. and not at all be afraid. The Civet Cat is said to stand so in awe of the Panther. Chapter xix. and deceitfulness in a Fox. as we have shewed before. And Orus Apollo saith in his Hieroglyphicks. because they eat the Flowers of Thistles. nor spear. and melancholy in a Cat. it will either be alwayes unfruitfull. sadness. Again thou must consider. So is boldness in a Harlot. as there be some men which do so wonderfully abhor the sight of a Cat. and those things. who never had a feavor [fever]. hates Asses. as boldness. There are also many singular vertues infused into particular things by Celestiall bodies. and that at the braying of the Asse both the eggs and young of the Esalon perish. That naturall Vertues are in some things throughout their whole substance. and being much pleased with such a kind of meat. or touch his skin: and they say that if the skins of both of them be hanged up one against the other. which are in them specifically. and parts. The Lobster. There is also such a disagreement betwixt the Olive-tree and a Harlot. Chapter xx. to be file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. which are smeared with oile. the haires of the Panthers skin fall off.) the whole substance of them. to stand still. and so of the rest. only in the tongue. Also the Lamb is very much afraid of the Wolf. so in the eyes of a Basilisk. And upon this account it is that Philosophers say. How the Vertues of things are to be tryed and found out. as against a common enemy. is a most violent power to kill men. and members. being laid upon the patient. lust in a sparrow. Also there is such a bitter enmity betwixt the litle bird called Esalon. Book I. which makes any Animall that it hath looked upon. or some other members.02.2001 16:05:03] . as that little fish Echeneis. whose young are so annoyed by the Fox that she also will pinch. A mad Bull is tamed by being tyed to a Fig-tree.

and hanged about the patient. and why? The Wolf on Moeris first hath cast his eye.htm (3 von 22) [20. because that would be most dangerous. Moreover we must know that there are some properties in things only whilest they live. And Democritus relates that the tongue of a Chameleon. whilest they be yet living. were said to slay him. and her self dies: like to this is that which Archytas sayes. doth conduce to a good success in trials. called Telchines. doth help the watering of the eyes. is said to cure the inflamation [inflammation] of the eyes. she shall answer truly whatsoever you ask her. when they would after this manner work by witchcraft. for the like effects. the ears hearing. If you take a heart newly taken out of an Animall. So the litle fish Echeneis stops the ships. no other part of the body sticking to it. as also that they will. and if you take the tooth of a Wolf. as in a mans body the bones receive nothing but life. And there is in mans body a certain little bone. So the gall of Lizards being bruised in Water is said to gather Weesels [weasels] together. if it be pulled out.2001 16:05:04] . but by experience. Also they say. you must put the Frog into the water again. and the Basilisk. for you must take heed that it be not brought into the house. Also the ray of the fork fish being bound to the Navil [navel]. and foretelling: Hence is this generall rule. and the gall of Goats put into the Earth in a brazen Vesel [vessel]. Dung. or great Serpent called Myrus. Whence they say. is said to make a woman have an easie travel. that so they may be alive afterwards. whether they be Stones. and Triballians. Also we read of a certain people of Rhodes. That whatsoever things are taken out of Animals. it shall be helpfull to him for remembring [remembering]. of the bigness of a pulse that is husked. So they say the right eye of a Serpent being applyed. whose eye. but is alwaies preserved unhurt. hath lost his voice. and Dogs will not bark at those that have the taile of a Weesel [weasel] that is escaped. yet living. if it be taken from it alive. being bound with the flesh of a Nightingale in the skin of a Hart. Moreover there be some properties that remain after death: and file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. which is subject to no corruption. understanding. Chapter xxi. or eyes. if a live Duck be applyed to the belly. Of the Vertues of things which are in them only in their life time. you must not kill the Wolf. of a woman. (part 2) amazed. and some that remain after their death. as Haire. that if he would cry out. Also the teeth of all Serpents. And there is a certain fish. Book I. or a Mole whilest it is yet warm with naturall heat. if it be taken from her alive. any Member. and that he is taken blind that did not let the fish go. So doth the tooth of a Mole taken out whilest she is alive. and a Goats liver is an enemy to Butterflies and all Maggots.02. and it put into the Sea again. cure the tooth-ach [toothache]. as they say. or a Weesel [weasel]. Moeris is dumb. and not able to move it self. Excrements. if the Serpent be let go alive. So writes Democritus. not from the head. Therefore Witches. and such as remain in them even after their death. and hang it upon one that hath a quartane feavor [fever]. not the taile or the head of it. and amongst the Illyrians. gathers Frogs together. are said to cure the quartane. In like manner do Pismires [ants] fly from the heart of a Lapwing. he hath not the use of his voice: Of this Virgil makes mention. So divers things have divers vertues dispersed variously through several parts. which the Hebrews call LVZ. The like vertue is there in the eyes of some Wolfes [wolves]. and if it be possible. who corrupted all things with their sight. and whilest it is yet warm. out of which. and Foxes will not touch those poultry that have eaten the liver of a Fox. and bound to the forehead of the patient. it drives it away. they must be taken from those Animals. if it be about the outside of the house. and dogs shun them that have the heart of a Dog about them. keep one alwaies watchfull without sleep. and so of the rest. if any one take out the tongue of a water-Frog. neither is it overcome with Fire. when you take the tongue of a Frog. So if any one swallow the heart of a Lapwing. and Catablepa kill with their sight. make him amazed.Heinrich Cornelius Agrippa: Of Occult Philosophy. which if they see a man first. that if the eyes of a Frog be before Sun rising bound to the sick party. So they say that in the Colick. and the Frog be let go again blind into the Water. So also there were some certain women in Scythia. and so hoarse. or a Swallow. and she be let go into the Water again. viz. the eyes sight. they will drive away tertian ague. & lay it upon the place where the heart beats. being taken out whilest they are alive. our Animall bodies shall in the Resurrection of the dead spring up. being afterwards let go. foot. as they are from above infused into them according to the diversity of things to be received. and that the eye of the fish grows again. use the eyes of such kind of Animals in their waters for the eyes. Nailes. who as often as they looked angrily upon any man. wherefore Jupiter drowned them. when he sings. and is profitable for women that are in travel. when they are alive. but when they are dead do no such thing. And these vertues are not cleared by reason. it takes away the pain. as a Plant out of the seed.

and Signes. stomack [stomach]. bladder. that they are things in which the Idea of the matter is less swallowed up. But Hermes saith. & Signes which they are under: So we know that Solary things respect the heart. and dryed. & Signes. Sagittarius the thigh. even after death that which is immortall in them. Scorpius [Scorpio] the genitals. makes a drum made of a Lamb skin not to sound. distributed to the seven Planets. and heads ake [ache] by reason of drunkenness. fat. blood. the bag of the gall [gall bladder]. Remember therefore this order. the testicles. That Jupiter over the belly. navill [navel]. and how the bodies. Capricornus the knees. marrow of the back bone [backbone]. mouth. by reason that Leo is the house of the Sun. which members answer the same triplicity.02. and Scorpio. That Mercury rules over the spleen. and testicles. and loins. the actions. and operative which was infused at first into them by the Idea. the womb. feet. in these. and the right hand. and the powers natural. arms. and in the Earth are things Celestiall. as also the faculty of the common sense. The severall Signes also of the Zodiack take care of their members. Cancer the breast. or wash them with Vinegar. motion of the sperm. so also they agree in the members. and know. and all other excrements. Now the Moon. and bottome of the stomack [stomach]. and Moon make a strong impression of their vertue. which is sufficiently manifest by experience. Book I. and the irascible power. Whence it is that these kind of things receive more operations. and buttocks. the right eye to the Sun. viz. the kidnies [kidneys]. that vertue is quick. and breast are affected. the seed. & head. the right eye. and the power of imagination. although she may challenge the whole body. doth not cease to work wonderfull things. and certain which are Lunary. if they put their testicles into cold Water. the buttocks. and concupiscible power. breast. and the left eye. But in reference to these it is necessary to know how mans body is distributed to Planets. and veins. but after a Terrestriall manner. viz. that things which are under any one of the Planets. as a token of love. legs. and right ear. it helps the other.htm (4 von 22) [20. and left ear. thighs. drives away all creeping things. and armes. stomack [stomach]. and agree in Celestials. heart. the privities. have a certain file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. whence it is. It is manifest that all things inferiour are subject to the superiour. also the tongue. and the rest of the Organs of the senses. because with the coldness of the feet. at what distance soever the sound of it is heard: and the strings of an instrument made of the guts [intestines] of a Wolf. (part 2) of these the Platonists say. lungs. Pisces the feet. that the effigies of a navil [navel] was laid up in the temple of Jupiter Hammon. Libra the kidnies [kidneys]. as also the head. and Plants pulled asunder. as by the warming of the feet. and navill [navel]. womb. lungs. but as in their cause. And as the triplicities of these Signes answer one the other. stomack [stomach]. and after a manner (as saith Proclus) they are one in the other. the menstrues. if a medicine be applyed to the one. That Saturn rules over the liver and fleshy part of the stomack [stomach]. and in a Celestiall manner. the left to the Moon.2001 16:05:04] . belly. but also sometimes by their very sound. also the hands. will make no harmony. Also some attribute to him the ribs. and consume the feathers of all other birds. with which they give a kiss. the back. Leo heart. the left to Jupiter. the marrow. Hence they whose senses faile. by reason of Aries. the right nostrell [nostril] to Mars. and groins. as well internall as externall. So in the Hearbs [herbs]. that as the Eagle all her life time doth overcome all other birds: so also her feathers after her death destroy. bowels. and womb. and Aries the exaltation of the Sun: so things under Mars are good for the head. or Lute with strings made of sheeps guts. and the spirit. the right ear to Saturne. like to those of the Stars. the Sun rules over the brain. Taurus the neck. Gemini the armes. find present help. Chapter xxii. breast. whence it is written by the Ancients. and all such parts as server to venerall [venereal] acts. the left to Venus. in which the Sun. nerves. Know therefore that according to the doctrine of the Arabians. the pain of the belly ceaseth. How inferior things are subjected to superior bodies. So a drum made of the skin of a Wolf. the stomack [stomach]. the back bone [backbone]. And some set Mars over the blood. and in superiour are inferiour: so in the Heaven are things Terrestriall. and back. and being strained [strung] upon a Harp. So we say that there be here certain things which are Solary. liver. as also the power of increasing. Upon the same account doth a Lyons [lion's] skin destroy all other skins: and the skin of the Civet Cat destroyes the skin of the Panther: and the skin of a Wolf corrodes the skin of a Lamb: And some of these do not do it by way of a corporeall contact. and properties. the mouth. Virgo the bowels. as also the flesh. and shoulders. and the mouth to Mercury. Again they set Venus over the kidnies [kidneys]. also the Os sacrum.Heinrich Cornelius Agrippa: Of Occult Philosophy. That there are seven holes in the head of an Animall. the privities. Aquarius the legs and shins. and every member thereof according to the variety of the Signes: yet more particularly they ascribe to her the brain. as in an effect. So Aries governs the head. the belly. and dispositions of men are ascribed to Stars. Thence it is. Also a drum made of the skin of the fish called Rotchet. and face. in inferiour are superiour. the thigh.

as doth the glittering stone Aetites which hath power against the Falling-sickness. Also there is the stone Pyrophylus. being held in the mouth.e. that stone is most Solary. Monkes. Amongst Metals. whilest it sends them forth. beset with red specks [i. and spirlt of life. that there is a certain poison so wonderfull cold. and dispositions of men are distributed according to the Planets. there shines forth a golden Star. it is called by some Pantherus. or Emrald [emerald]. viz. Musk. which also is called Heliotropium [heliotrope]. Gold by reason of its splendor. and wit. those that are Religious. amongst Elements. and poisons: so also the stone. and concupiscence. and Leo: so doth Rib-wort. The Hyacinth also hath a vertue from the Sun against poisons. in which. but Jupiter. and melancholy fears. and honour. those under Mars to boldness. and dazel [dazzle]. How we shall know what Stars naturall things are under. answering to some Stars. and hid treasures. they which resemble the rayes of the Sun by their golden sparklings. and exaltations thereof. Prelates. the purer blood. Clove-gilliflowers. renowned. and Dukes. and be put into a vessell of Water: There is also another vertue of it more wonderfull. Also all things under Saturne conduce to sadness. which is called the eye of the Sun. that it doth not suffer him that carries it to see it. from the middle whereof shines forth a ray. and the hole filled with the Mane of an Asse. and bound to the left arme. what Star. makes a man constant.2001 16:05:04] . and its receiving that from the Sun which makes it cordiall. melancholly [melancholy] men. or things under the power of the Sun are. are of litle account in this. because it is file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. Chapter xxiii. Executioners.e. the lucid flame. and acceptable. So the Carbuncle which shines by night. Balme. Physitians [physicians]. those under Venus to love. These vertues doth Albertus Magnus. hath a vertue against all aiery. it strengthens the heart. as if the Sun were eclypsed [eclipsed]. whose sight it doth so dim. For Saturne governes old men. Now it is very hard to know. Book I. (part 2) particular aspect. Saffron. and face. from the fire. upon this account therefore Piony [peony]. which it is said to turn into blood (i. and markes. also some by the effects of their operations. that which is quick. help the head. in the humours. and especially to the houses. when under some roof part of it is held against the rayes of the Sun. Also all the actions. Also the Stone Heliotropion [heliotrope] green like the Jasper. Kings. and it makes him that carries it. which are called Solary. those under Mercury to Eloquence. and the other part is held in the shadow. those under the Sun to glory. which Apollonius is reported to have found. or figure of the superiours. lust. and Myrrh help the head. Souldiers [soldiers]. and difficulty. When it is joyned to the juice of a Hearb [herb] of the same name. it conduceth also to riches. amongst tasts [tastes]. Citron-pils. by way of reflection. so that if for any time it be put into the Fire. it doth wonderfully cheer up the mind. For the rest of the dignities. Cynnamon [cinnamon]. Lignum Aloes. and if it be bored through. sweet Marjoram. Also some of them are known by their colours and odours. And amongst stones. and William of Paris confirm in their writings. and those things which are obtained with long journies [journeys]. it is turned into a stone. as they are described in the books of Astrologers. it gathers the rayes of the Sun into it self. It hath a wonderfull vertue against poison. But above all. and puts away foolishness: So the stone called Iris. & helps those that be Asthmaticall. victory and courage. and anger.htm (5 von 22) [20. and strengthens the sight.02. and which is called Pantaura. and this is that stone which is called Pyrophylus. of a red mixture. and pestiferous vapours. those under Jupiter to mirth. makes mention of in one of his Epistles unto Octavius Augustus.e. and this comforts those parts that serve for breathing. or Signe every thing is under: yet it is known through the imitation of their rayes. saying. also it conduceth to long life: And the vertue of it indeed is most wonderfull upon the beams of the Sun. and melancholly [melancholy]. Chirurgeons. who are every where called Martial men. which. Sergeants. as those triplicities. Also do the other Stars signifie their office. being often found with six corners. it makes him that carries it to be safe. as the Loadstone doth Iron. Frankincense.) following the Sun. bloodstone]. and such kind of gains that are got lawfully: Mars rules over Barbers. and heart. or motion.) to appear of the colour of blood. it comforts the brain. to be renowned and dreadfull to his enemies. mixed with sweetness. contention. Aries. and that is upon the eyes of men. it drives away idle imaginations. the Hearb [herb] of Mars. So then Solary things. by reason of sol [the Sun]. makes a Rain-bow [rainbow] appear on the opposite wall. most powerfull against all poisons. Butchers. all that make fires. those under the Moon to a common life. and what things are under the Sun. and testicles by reason of Aries. which is like Crystall in colour. and Scorpio: and so of the rest. (i. and famous. and vaporous poison: so the Chrysolite stone is of a light green colour. Amber.Heinrich Cornelius Agrippa: Of Occult Philosophy. or inclination to those members that are attributed to that Planet. being of a figure like to the Apple of the eye. which preserves the heart of man being taken out from burning. Bakers. when it is held against the Sun. which draws other stones to it. & this it doth not do without the help of the Hearb [herb] of the same name. which Albertus Magnus saith Æsculapius.

which turn towards the Sun. Cloves. the Earth. which also have a King. and those which fold in their leaves when the Sun is neer upon setting. and whatsoever repell poisons. being but one of that kind. Dittany. amongst Metals. As amongst flying things the Saturnine bird.2001 16:05:04] . which is of use in prophecying [prophesying]. as the Marygold [marigold]. strombite or sea-snail]. and those things which never fear the extremities of the Winter. and renown: as the Lyon [lion]. which are under the influence of Mars. Moreover. and imitate the motion of the Moon: As the Baboon. whose eyes become greater or less. sweat. which because it in the Divinity of the Egyptians is an emblem of the spirit. is by Porphyrius [Porphyry] reckoned amongst the Solary birds. with a yellow brightness. whence the Egyptians did Engrave him upon their Fountains. are accounted Solary. also the Vulture. Solary also are Mint. Ginger. according to the course of the Moon: and those things which are of like nature. as the Selenotropion. and such as do naturally excell in love. the ash. Chrysopassus. shining from a white body. Musk. And amongst fish. Also amongst birds these are Solary. called a Quaile is a great enemy to the Moon and Sun. and the superfluities of bodies. The Lote-tree also is Solary. Amongst Plants and Trees. increasing into a roundness. starfish] for his parching heat. So also is Auripigmentum. the Crocodile. the Ivie [ivy]. but when it riseth unfold their leaves by little and little. What things are Lunary. Agnus Castu.e. Hyssope also. the Queen of birds. Also the beast called Baboon is Solary. and Latona. the Palm tree. or decreaseth as doth the Moon. also the Berill [beryl]. and having horns that bend inwards. as Worms shining in the night. which alwaies assumes a colour according to the variety of the colour of the object: as the Moon changeth her nature according to the variety of the Signe which it is found in. because it contains all colours. Calamus. the Bull. which turns towards the Moon. viz. and all those stones that are White. Frankincense. and the Eagle. and things of a golden colour. and being dryed. It is therefore also called Pantochras. as doth the Heliotropion towards the Sun. Also Pearls. and the fish called Strombi [i. Silver. of which are made wonderfull and strange things by Magicians. and Animals. such whose eyes are changed according to the course of the Sun.e. the Swan. those are Solary. every hour barks. Crow. and the Betle [beetle].) Lunary. in substance. Cinnamon. as is manifest by the figure of the fruit & leaves. the Sea Calf is chiefly Solary. which Orpheus cals the sweet perfume of the Sun. Amongst plants also and trees. and lightnings. viz. as all kinds of Dogs: The Chameleon also is Lunary. the Rubine. and the fish called Pulmo. and expiations. ambitious of victory. flegme [phlegm].e. Hinds. as of the Rivers. also shell fish. Cats also are Lunary. as the Whites of Eggs. sweet Marjoram. also according to Appious interpretation. & Vervin [vervain]. Saffron. the spotted Wolf. and those which sing at the rising Sun. the Boar. having in it the figure of the Moon which daily increaseth. Lunary also are Swine. as the Topazius. and insipid. and Green. and Margari [i. and the Palme tree sends forth a bough at every rising of the Moon. There are also other Solary stones. and all Animals whatsoever. and light. The Wolf also was consecrated to Apollo. also the Hawk. and Panther. The Bay-tree also is consecrated to Phoebus. amongst stones. and very lucid. So also Piony [peony]. Crystall. The Phoenix. which is said to have a spot upon her shoulder like the Moon. which they called Verites. and Rosemary. viz. fat. are hardened into a stone of a golden colour. Amongst Animals those are Solary which are magnanimous. Zedoary. Gentian. which increaseth. Chapter xxiv. Also the stone Selenites (i. The Civet-Cat also changing file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. or under the power of the Moon. and those things which come of them. Also the Hearb [herb] Chinosta. Pepper. couragious [courageous]. Book I. Mastick. Yellow honey. then the Water. and in Herminthus a Bull by the name of Pathis. Balme. and an Ox was consecrated to Apis in Memphi [Memphis]. Sallendine. these are Lunary. and Vine. who doth resist lightning. which twelve times in a day. which are generated in shels [shells] of fishes from the droppings of Water. and as it were call upon it to rise. and number of leaves. and decreaseth with the Moon. that observe. as the Cock. and all moist things. which was by the Egyptians at Heliopolis dedicated to the Sun. oyster]. and the Olive-tree.Heinrich Cornelius Agrippa: Of Occult Philosophy.02. Lunary Animals are such as delight to be in mans company. which indeed is in some sort common to all Plants. are Lunary. especially they which are White. the Silver Marcasite. King of beasts. (part 2) spotted like the beast called the Panther. salt. not only in Sap. and the fish called Stella [i. Lignum aloes. as also driving away evill spirits. Amber. as the moisture of Trees. Amongst tasts [tastes]. imitating the motion of the Moon. and Balagius. the Ram.htm (6 von 22) [20. which is a creature that lies under Cow-dung. that follow their King. Goats. all such things as have some resemblance of the works of the Sun. as well that of the Sea. These things are Lunary. also Libanotis. Balsome [balsam].e. Aromaticus. both which shine in the night. as Menstruous blood. or hatred. Aaron cals it Evanthum. so is the Cedar. and vertue. amongst the Elements. except Onions. and in time of Equinoctium [equinox] pisseth [urinates] twelve times every hour: the same also it doth in the night. which have contrary properties. King of the herd.

Ælurus. melancholly [melancholy]. and in the twenty ninth day. the tree from whence Benzoine comes. as the black Fig-tree. and creeping things. dull. as Cranes. and all Animals that live in water as well as on land: as Otters. the Saphir [sapphire]. Amongst Plants. and those that are equivocally produced. and those which are called lucky trees. by reason of their temperateness: Amongst stones. the Bear. earthy things. and all kind of watery fowl as prey upon fish. the Asses. soure. and never bear fruit. and are called Jovial. Mace. fearfull. which devours her young. which sometimes are generated by Coition. and Peacocks. partaking somewhat of an file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. and solitary. Amongst fowle. and such as prey upon fish.02. the Loadstone. Mints. and those things which are never sown. Hellebor [Hellebore]. the Pine-tree. of a strong smell. as Mice. the white Fig tree. the Hog. green Jasper. Wheat. and all such things as come of them. and Gold. and harsh voices. the Dragon. and pleasant. the Quaile. Garden Basil. Amongst tasts [tastes]. the Basilisk. the Emrald [emerald]. as the Heron. Mastick. wherefore it was lawfull to make their Garlands at feasts with all Hearbs [herbs]. to which may be added Sea-spunges [sea-sponges]. the Echeneis. yielding a most sharp pitch. the Chalcedon. with which they were wont Anciently to strow the graves before they put the dead bodies into them. and aiery colours: Amongst Plants and Trees. and subtile. blood. Elicampane. bearing a most unprofitable fruit. that take much pains.Heinrich Cornelius Agrippa: Of Occult Philosophy. Crabs. the Beech tree. Also all Monstrous beasts. and those which bring forth berries of a dark colour. the Crow. the Hyacinth. Cockles. Licorish [licorice]. and whatsoever observes the motion of the Moon. black Choller [choler] that is moist. being obnoxious to divers Sorceries. Spike. nightly. Ducks. and such as eat their young. the Toad. Mandrake. the Cypress-tree. the brown Jasper. Saphir [sapphire]. because it was mournfull. Amongst stones. the horn-Owle [horned-owl]. What things are under the power of Jupiter. the Plum tree. never dies with age. weighty. Chapter xxv. as is the Hearb [herb] pas-flower. sad. Cummin [cumin]. as Mice. are Earth. the Ziazaa. Book I. the Camel. covetous. which never springs afresh with berries. Scorpions. whose eyes are changed according to the course of the Moon. Pismires [ants]. the tree æsculus [horse-chestnut] which is like an Oke [oak] but much bigger. Also all creeping Animals. and also Oile. the Lamprey. the Hare. and a certain tree used at burials. the Apple tree. the Lapwing. and Gold. are the Aire: amongst humors. as Wasps of the Carkases [carcasses] of horses: Bees of the putrefaction of Cows. nourishment. which is the most envious bird of all. Didoppers. and dead. living apart from all other fish. as the Oke [oak]. the Dog-tree. and those things which stupifie. (part 2) her sex. of a bitter tast [taste]. Amongst tasts [tastes] such as are sweet. rough. Sugar. What things are Saturnine. the Bat.2001 16:05:04] . also all things which respect the encrease [increase]. adust Choller [choler] excepted. horned after the manner of a Bull: which digs under Cow-dung. Amongst Metals. tart. Beril [beryl]. slow. living apart. all Serpents. the Onix [onyx]. dedicated to Pluto. it opens the dung and casts it into Water. Amongst fish these are Lunary. the Hasle [hazel] tree. Cockles. also the Tortoise. as well natural. that feed grosly. Lead. and such things as proceed from putrefaction in the Earth. and all dark. Tin. Oisters [oysters]. which have long necks.htm (7 von 22) [20. in which time the Moon measures the whole Zodiack. as Barley. from whence then come Betles [beetles]. Also the scrich-Owle [screech-owl]. Sea-green. Estriches [ostriches]. amongst Elements. or in the ruines of houses. and there remaines for the space of twenty eight daies. the Service tree. which are dedicated to Saturn. and many sorts of Vermin. Of these kinds therefore are the Ape. and Trees the Daffodill. of a black shadow. Bugloss. and Flowers besides pas-flowers. Henbane. in Water. Rue. the Dog-fish. and Betles [beetles] of the flesh of Asses. and also Water: amongst humors. Oisters [oysters]. Dragon-wort [drsgon's wort]. as the Tortoise. Things under Jupiter. amongst Elements. and not conducing to mirth. contemplative. the Vine. the Camonius. the Ash. the Pear tree. and all such things whose sweetness is manifest. Amongst fishes. when it thinks there will be a conjunction of their brightness. but most Lunary of all is the two-horned Betle [beetle]. Opium. the Wolf. Amongst Metals. the Poplar tree. deadly. the Cat. Amongst birds those are Saturnine. and the Olive tree. small Flies of putrefied wine. such as without any manifest seed are equivocally generated. Geese. also Raisins. or under the power of Saturne. Darnell. and Frogs. the Eel. Also all manner of Corn. and black fruit. Chapter xxvi. and vegetation of the life. the Mole. and Juno. the Holm tree. and the spirit of life. and the golden Marcasite. by reason of its weight. Saturnine things. the Mule. Silver. as adventitious. the Violet. sometimes of the putrefaction of the Earth.

the wag-tail. tart. by reason of his devoutness. as sweet pears. Wolfs-bane [wolfsbane]. the Pie. Pistake Nuts [pistachios]. and an Embleme of Justice. and all sweet perfumes. Flegm [phlegm]. Silver. which generate sooner then any other animal. Mule. as are Nuts. Daws. the stone that consists of divers kinds. and those which are called the fatall Birds. coriander. Choller [choler]. and the crab. Chapter xxvii. and Trees. or make it swell. a martial disease. then which nothing was of more force to resist it. the Hawk. Amongst birds. the beryl. which is dedicated to Mars. the stone aetites. burn it. Iron. the Barbell. the Fish that hath horns like a Ram. these are venereal: The lustful pilchard. and delectable. birds given to a kind of devotion which are Emblemes of gratitude. Mirabolaus. and sulphureous things: Amongst Stones the Diamond. the Jasper. Also. the Sheath fish. break bones. the pelican. devour flesh. Chapter xxviii. and such as being eaten cause tears. These things are under Venus. Wolf. well trained up. and such as make a noise in their swallowing. which above all the rest is dedicated to Mars. also all such as are offensive to men. Spirit. Pine-apples [pineapples]. for his wantonness. white. Radish. red. All birds that are ravenous. and delightful and sweet fruits. also thyme. the fish called Anchia [anchovy]. and of a strong love. emerald. Serpents also. violet. also the bull. and all of a fair. sapphire. she is the Ensigne of Emperours. and Clemency. sanders or red sandal-wood. and the Amethist [amethyst]. the Vultur [vulture]. Rhubarb. Book I. in Cyprus. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. Baboon. and causing tears: Amongst Metals. and the Dog-tree. Amongst plants and trees. and all such as are poysonous [poisonous]. were. after bringing forth. both yellow. and wisdom in them. for her love to her young. those which are sweet. Filberds [filberts]. and all thorny Trees. the Fork-fish. and Brass. which is dedicated to Venus. the Glacus. together with all adust. both female and male. delicious animals.2001 16:05:04] . These things are Martiall. the Egyptians called the Eagle by the name of Venus. and the turtle-dove. as Cardis. by reason of too much heat. Amongst fishes. bold. carnelian. coral. the Laurell. all which are great devourers. the gum ladanum. unctuous. the Blood-stone [bloodstone]. The sparrow also was dedicated to Venus. and are called Martial. the Stork. also bitter tasts [tastes]. pomegranates. which are very loving to their young. Goat. one whereof was commanded to be offered at the purification. odorous sheep and goats. ravenous. Scammony. those that are of a temperate complexion. Moreover. for its fragrant and sweet smell. Euphorbium. Also the Rose of Lucifer was dedicated to her. Hellebor. as the Horn-Owl. as the Horse. as Gnats. What things are under the power of Venus. prick it. Amongst Animals such as have some stateliness. as Onyons [onions]. as dogs. And all such Animals as are warlike. Ascolonia. and all fiery. and ravenous. conies.htm (8 von 22) [20. Crow-foot. the Nettle. the swallow. or by touching the skin. Also the crow. and those which are gentle. and of clear fancy. Leeks. as the Eagle. and sharp tast [taste]. various. Kites. Amongst Plants. and the calf. maidenhair. the Pike. the vervain. Also the Partridge. together with the Yolk of their Eggs. Aire. the wild Ass. amongst Metals. The Eagle is dedicated to Jupiter. by reason of his anger. the Swallow. the Faulcon [falcon]. the Pellican [pelican]. as Crows. for his disdain. and ravenous. (part 2) astringent. What things are under the power of Mars. as Sheep and Lambs: Amongst birds. green jasper. Garlick. the lecherous gilt-head. and red. which by the Arabians is called phu. and are called Venereall. amongst tasts [tastes]. the Sturgeon. the swan. chrysolite. which was commanded in the law to be used in the purification. Fire. with Blood. Orpheus adds Storax.02. and such as are hungry. and green color. and Manna. the Dolphin. Almonds. amber-gris. and tithymal. the whiting. figs. Loadstone. and those which are mild. Amongst fish. and Seed. and of good dispositions. valerian. Mustardseed. and Dragons full of displeasure and poyson [poison]. and those which are beset round about with prickles. the Scrich-Owl [screech-owl]. roots of Peony. and Water. Kid. which. also the Myrtle-tree of Hesperus.Heinrich Cornelius Agrippa: Of Occult Philosophy. And amongst Fishes. Libard [leopard]. and red Brass. the bergander. all luxurious. the lazuli stone. and the pigeon. amongst Elements. as Hens. amongst humours. after the leprosy. amongst Elements. first sown by Venus. the Cuckow [cuckoo]. as the Hart and Elephant. Armoniack. the Pheasant. and sharp things: Amongst humours. fighting for his mate. the poets say. amongst Stones. Cartabana. and burning the tongue. because she never fails to answer the call of her mate. Flies. Castrels.

are under Mercury and Venus. and such like. those which are brought forth of their own accord. with Leo. parsley. governs Italy. Book I. the bird ibis. also. nightingale. the fish called pourcontrel. and not flowers. fumitory. strange. ingenious. and those which are of divers colors and various figures naturally. quick-silver. and mixed. red marble. the matter the Moon. Amongst fishes. Paphlagonia. Amongst tastes. and the mullet. he rules Syria. the lower parts of Syria. and all animals that are of both sexes. in the Earth. and the silver marcasite. Comagena. and not fruit. the fork-fish for its industry. Metagonium. and under him. those especially which are mixed. and swift. and Getulia. Sogdiana. Pamphylia. strong. the bird calandra. blackbird. and leaves from the Moon. with Libra. those that are various. Apulia. lark. of Caspia. India. Cilicia. are of Venus and Mercury. Amongst plants and trees. with Sagittarius. apes. for the most part. That the whole sublunary World. their use and temperament of Jupiter. and all roots from Saturn. many of which countries are in the lesser Asia. Arriana. every thing that bears fruit is from Jupiter. as also the animal spirit. which goes into the crocodile's mouth for its food. and those which can change their sex. she commands the people of the Island Bractia. are distributed to Planets. the hazel.htm (9 von 22) [20. Oxiana. Parthia. and water under the Moon. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. Also amongst vegetables. all seed and bark is from Mercury. for deceitfulness and changeableness. and such as have shorter and less leaves. but with Aquarius under him are the Sauromatian Country. five-leaved grass. of Thebais. governs the Isles Cyclades. and the starry heaven. and Judea. the parrot. that shakes off the bait on the hook with his tail. and Mercury. Under Jupiter. Gordiana. and those that are artificial. water. the emerald. civet cat. marjoram. Amongst birds. Celtica. Animals. of Oasis. Spaine. Things are under the power of Mercury. and the sea-bird trochilus. Cappadocia. all strength from Mars. So in fire. and Lybia. as the linnet. How Provinces and Kingdoms are distributed to Planets. the whole orb of the earth is distributed by kingdoms and provinces to the Planets and Signs: For Macedonia. Chaldea. with Aries. the seas of little Asia. the various superficies thereof under the Moon and Mercury. Phazania. weasels. and every planet rules and disposeth that which is like to it. Chapter xxx. and topaz. achate or agate. and their common use from the Moon. All beauty is from Venus. Mars. the fruitfulness of the matte Venus the sudden effecting of any thing. are of Saturn and Jupiter. are under Saturn with Capricornus.02. Jupiter. Phenicia. their occult vertue from Mercury. this for his dexterity aud manifold vertue. But the permanent continuation of all things is ascribed to Saturn. France. but they that bring forth flowers and seed. Amongst stones. the fruitfulness of active causes. and happy Arabia. Chapter xxxi.Heinrich Cornelius Agrippa: Of Occult Philosophy. Moreover. Moreover. Venus. with Pisces. Amongst humors. (part 2) Chapter xxix. which countries. that for his vehemency. Mauritania. tin. all that bring forth fruit. their weight. Arabia. the black beetle with one horn. of Seres. as the hare. with Taurus. the whole mass of it under Saturn. are of the Moon and Saturn. those which are naturally witty. the bird porphyrio. The Sun. thrush. Mars. are Lycia. without seed. In like manner natural active causes observe the Bun. pimpernel. the enlivening light thereof is under the government of the Sun. melodious and inconstant. the gnat-snapper. the heat of it under Mars. and the Orchenians. Things under Mercury are these: Amongst Elements. are Tuscana. and such as become easily acquainted with men. their hardness from Mars. but. and all wood from Mars. But in the middle Elements. Nasamonia. as glass. governs Britany. Media. Thracia. with Scorpio. Germany. Sicilia. inconstant. foxes. also. and those things which are in it. clamniness and slipticness is of Saturn. that are of quick sense. Media and Æthiopia. though it moves all things indistinctly. being compounded of mixed natures and divers colors. Illyria. Wherefore. Lydia. and are called Mercurial. as dogs. but being mixed. the pie. their beauty and fairness from Venus. Amongst metals. the hart and mule. Also in stones. and every thing that bears flowers is from Venus. whatsoever is found in the whole world is made according to the governments of the Planets. Cyprus. belong to the more inward Asia. and those which have a color mixed with green and yellow. and accordingly receives its vertue. Idumea. air is under Jupiter.2001 16:05:04] . their life from the Sun. the Hearb [herb] mercury. Persia. Bastarnia.

and Ela. which. We also know by experience that asparagus is under Aries. is not governed by one star file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. knot-grass. is the topaz. Also the celestial Ursa over bears. amongst stones. The tenth is called Spica. to Venus. with Virgo. or any other thing. and. is the chrysolite. trifoil and ivy. sallendine. Capricornus over goats. I will. amongst plants. amongst stones.htm (10 von 22) [20. of things to come. to Mars. the milky thistle and matry-silva. amongst plants. periwinkle. and Pisces over fishes. sulphur-wort. Marmarica. with the Ministry of the Ruling Intelligences. this we must know. and the Dog Star over dogs. sowed. mug-wort and mandrake. Africa. rules over the jasper. rules over achate or agate. savin. rules Hircania. the herb diacedon. amongst plants. rules over the diamond. viz. hart-wort. dragon's-wort. but. are such stones as are of the color of the black onyx stone. amongst plants. to Taurus. amongst plants. The fourth is called the Goat Star. amongst Hearbs [herbs]. to Gemini. The sixth is called the lesser Dog Star. whose leaves and flowers turn towards the north. So also that Cancer should rule over crabs. rules over the loadstone. the sapphire. The second are the Pleiades. also mug-wort and the flowers of periwinkle. And to the Planets these. Sagittarius over horses. comes forth asparagus. produceth scorpions. (part 2) and of Troglodys. the bur. shall be able to obtain great and prophetical oracles. wound-wort. mug-wort and dragon's-wort. the daffodil. black hellebore and mug-wort. according to the doctrine of Hermes. to Capricornus. Cyrenaica. The twelfth is called Elpheia. Virgo over virgins. The thirteenth is called the Heart of the Scorpion. amongst stones. amongst plants. Achaia. for of the shavings of ram's-horn. The fifteenth is the Taile of Capricorn. Assyria. to Leo.02. pimpernel. amongst animals. to Venus. sow-bread. amongst stones. Phrygia. long aristolochy and saffron. gathered from Ptolemy's opinion. The fourteenth is the Falling Vultur. Moreover. henbane. the herb sage. Armenia. vervain. reckon up some of the more eminent Stars. to which. quicksilver. amongst stones. But Hermes.2001 16:05:04] . Chapter xxxii. amongst stones. The third is the star Aldeboran. rule over crystal and the stone diodocus. is chalcedony. which. the Lots of the Apostles. These we have. agrimony. concerning every region. to the Sun. under which. comfrey. The like consideration is to be had in all things concerning the Figures of the Fixed Stars: Therefore they will have the terrestrial ram to be under the rule of the celestial Aries. that every stone or plant or animal. Mantiana. is the sardonius and amethyst. which. mullein. and garden basil under Scorpio. Book I. cinque-foil. trifoil. henbane and comfrey. mug-wort and catnip. the flowers of marigold and pennyroyal. to Cancer. and Blessings of the Tribes of Israel. to the Moon. Mercury. mint. to Mercury. Now. scorpion-grass. amongst stones. according to the writings of other astrologers. and Scorpio over scorpions. to Sagittarius. What Things are Under the Signs. calamint. amongst plants. and. horehound. to Pisces. marigold. whereof the first is called the Head of Algol. The fifth is called the great Dog Star. which. amongst stones. the vervain that grows bending. and so of the rest. amongst animals. whom Albertus follows. to the Moon. amongst plants. mugwort and mandrake. amongst stones. and Leo over lions. The Moon. to Aquarius. viz. amongst stones. Carthage. quadraginus. under which. mug-wort. amongst plants. the plantain. distributes to the Planets these. amongst animals. and frankincense and fennel. amongst plants. Colchica. Creta. rosemary. or Seven Stars. and the terrestrial bull and ox to be under the celestial Taurus. under which. Numidia. under which. and their Images. rubbed betwixt two stones. to Jupiter. which hath under it. Moreover. rules over the granate or garnet. the dock. to Scorpio. the vervain that grows straight. the tongue of a frog. amongst stones. whence they of that place are in Scripture called Elamites. The ninth is called the Wing of the Crow. the Fixed Stars. amongst stones. viz. peony. goose-foot. and Typical Seals of the Sacred Scripture. amongst stones. sage. with Cancer. which hath under it. to Jupiter. the forked tongue of a snake. rib-wort. with Gemini.: To Saturn. the Hydra over serpents. and amongst metals. To Aries. The eleventh is called Alchamech. which. the carbuncle and ruby. rules over the beryl. Mesopotamia. to Libra. in this manner. to Mars. mug-wort and mastic. over succory or chicory.: To Saturn. and the lower Egypt. Apuleius distributes certain and peculiar Hearbs [herbs] to the Signs and Planets. amongst stones. and garden basil. to the Sun. The eighth is the Taile of the lesser Bear. to Mercury. sengreen. amongst plants. amongst plants. to Virgo. But he who knows how to compare these divisions of provinces according to the Divisions of the Stars. governs Bithivia. which rules. and. under this. succory and fumitory. marjoram. the emerald. many more may be added. he rules Greece. The seventh is called the Heart of the Lyon. amongst plants.Heinrich Cornelius Agrippa: Of Occult Philosophy. Babylon. and. and the root of mandrake. the tooth of a wolf. and all Carchedonia. and of Thebit. and. amongst plants. amongst stones.

so by latter chiromancers. HERE FOLLOWS THE FIGURES OF DIVINE LETTERS: The Letters or Characters of Saturn. shew the Characters of the Sun.htm (11 von 22) [20. Amongst animals. Which ancient Wise Men considering -. but mastic is also under the Heart of the Lyon. the emerald. as also under the star which is called the Falling Vultur.some in stones. Chapter xxxiii. and conditions. is under Mars. And they that would know them must have recourse to their volumes. from many stars. in these inferior bodies -. moss and sanders to the Sun and Venus. specifically. and numerically.. in stones. and Roots of their Stars. Jupiter and the star Alchamech. In like manner. the diamond. seeing that by them.Heinrich Cornelius Agrippa: Of Occult Philosophy. but many of them receive influence. in animals. seeing it is the most complete Image of the whole Universe. Marks. will. some in plants.) by the shoulder-blades. not separated. (part 2) alone. Whence very few of those things became known to us which the ancient philosophers and chiromancers attained to. Saturn and the star Alhajoth. differing from other vertues of the same matter. according to the holy Scripture. leaving those things which are to be found out in plants and stones. and in stones and stony things the Characters and Images of celestial things are often found. or character. Venus and Mercury. These doth Julian call Sacred and Divine Letters. tutia is under Jupiter and the Sun and Moon. their Figures. vertues. and mint. the Seals and Characters whereof they produce. Hellebore is dedicated to Mars and the Head of Algol. Of the Seals and Characters of naturall things. hath its character pressed upon it by its star for some particular effect. Seals. only in a few things. the Hearb [herb] dragon is under Saturn and the celestial Dragon. from a harmonious disposition and from its star shining upon it. and those. being cut off. So also in the bones and shoulder-blades in animals. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b.e. and the marigold are Solary Plants. All Stars have their peculiar natures. is under Mars. But seeing that in so great a diversity of things there is not a traditional knowledge. partly by reason and partly by experience. Characters. and in what things they are to be enquired after. properties. on which they are reflected. coriander to Venus and Saturn. or harmonious disposition. We shall here. The topaz. as also in the members of divers animals. and there be many things yet lying hid in the treasury of Nature. such as the ancient chiromancers knew of. as by the ancient. The chrysolite is under the Sun. It is sufficient here to shew from whence the Characters of Nature have their original source. in the hands of men. such as Nature herself did describe. or fixed Stars. And these Characters contain and retain in them the peculiar Natures. to which were added and found out afterwards many more. Every thing. under the Sun and the star Elpheia. as saith Hermes. the chalcedon is under Saturn and Mercury. Venus and Mercury and the star Spica. under the Goat Star.such as labored much in the finding out of the occult properties of things -. without all doubt. under Jupiter. containing in itself the whole heavenly harmony. in elements. as oft as they shall be made in a fit matter. the sea calf is under the Sun and Jupiter. and permanent. viz. whence every natural thing receives. even in these inferior things. in this place. So amongst stones. note some few Seals and Characters of the Planets. whence there arose a spatulary kind of divining (i. and domestical dogs under Mercury and the Moon. which is of divers kinds. mastic and mint are under Jupiter and the Sun. The sapphire. And there are in all nations of all languages always the same and like to them. so also their effects and Seals upon these inferior things. stamped upon it. viz. amongst vegetables. For the bay-tree. the fox and ape. And thus we have shewed more things in these inferiors by their superiors. under Saturn and Mercury. containing in it a peculiar vertue. and their members. The amethyst. therefore. But as the number of the Stars is known to God alone. which. under Mars and the Head of Algol. and some in divers members of animals.. and in their roots and knots. by the rays of the Stars. and joints and knots of boughs. The jasper. wherefore no human intellect is able to attain to the knowledge of them. together with the Taile of Scorpion. abundantly afford us the Seals and Characters of all the Stars and Celestial Influences. or celestial Signs. which are less differing from the celestial nature. Jupiter and the Heart of the Scorpion. is the life of men writ in their hands.02. as the more efficacious. in plants. and produce the like operations upon other things. and in their due and accustomed times. and stir up and help the influences of their Stars. which human understanding is able to reach: Therefore. and Capricorn. some particular Seal. but conjoined. through their rays. especially by that star which doth principally govern it. and other things. Book I.2001 16:05:04] . the lote-tree. which Seal of character is the significator of that star.did set down in writing the Images of the Stars. under Jupiter. whether they be Planets. both generically. or Figures. we shall limit ourselves to man's nature only.

yet those vertues do so lie hid that there is seldom any effect produced by them. or from any Star.htm (12 von 22) [20. like to the harmony which did infuse a certain vertue into the matter. Now. But. being writ with the juice of an onion. rightly apply many things (which are things of the same subject. such as we speak of. Nevertheless. as I may so say. The Letters or Characters of Mercury. produceth file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. and altogether unperceived. thou shalt (those things being used which belong to this Star) come under its peculiar influence. stirs them up. amongst themselves. and as the heat of the fire doth make letters apparent to the sight which before could not be read. Chapter xxxiv.Heinrich Cornelius Agrippa: Of Occult Philosophy. as in a grain of mustard-seed. or with milk. How. if thou desirest to receive vertue from any part of the World.2001 16:05:04] . and as a blow with a stick stirs up the madness of a dog which before lay asleep. by means of the Soul of the World. The Letters or Characters of the Sun. or individual. Book I. and makes them manifest. bruised. by Natural Things and their vertues. strengtheneth them. (part 2) The Letters or Characters of Jupiter. and as letters wrote upon a stone with the fat of a goat. We may Draw Forth and Attract the Influences and vertues of Celestial Bodies. The Letters or Characters of Venus. For although things have some vertues. pitch and oil..02. so doth the Celestial Harmony disclose vertues lying in the water. scattered. the sharpness which lay hid is stirred up. when the stone is put into vinegar appear and shew themselves. a singular gift is infused by the Idea. The Letters or Characters of Mars. conformable to the same Idea and Star). I say "opportunely fitted. and. under a harmony. as wood is fit to receive flame by reason of sulphur." viz. when thou dost to any one species of things. The Letters or Characters of the Moon. by this matter so opportunely fitted. presently.

any one makes a mixtion of many matters under the celestial influences. therefore. Archyta. where the patient is fitly applied to its superior agent. metals. Of the Mixtions of natural Things. and of the mixtions of them according to certain proportions. and through the Spirit of the World. but some have some properties from the Sun.as we sometimes see stones and divers bodies to be. and such like. viz. whereof every one doth not contain all the vertues of the Sun. and so united with the substance of the stone that they seem to make one body. and the Senses of Life. contains the vertue of all. and Hermes. through the beams thereof. amongst vegetables. according to the Capacity that is in that Life and sensible Soul to receive more noble and sublime vertues. there results a certain common form endowed with many gifts of the Stars. together with life. mixt amongst themselves. and animals. Then the vertues of things do then become wonderful. Chapter xxxvi.2001 16:05:04] . which was first planted in its parts. as a prevalent cause.02. by collyries. and that very good and not far inferior to that of the bees. and can hardly be dissipated -. Democritus. animals. that by how much the more noble the form of any thing is.. and the like. So from a certain composition of Hearbs [herbs]. so the tree ebony is one while wood and another while stone. as. and there have been seen some animals which have been turned into stones. and that also homogeneous. Wherefore. stones. but are dispersed through many kinds of things amongst us. Now. one with another. and the Introduction of a More Noble Form. For the Celestial vertue doth otberwise lie asleep. amongst themselves. is then most perfect when it is so firmly compacted in all parts that it becomes one.Heinrich Cornelius Agrippa: Of Occult Philosophy. by a kind of divine and admirable art of the bees. As for example: If thou dost desire to attract vertue from the Sun. Chapter xxxv. in which we shall see all the said vertues. doth (from the beginning of every thing to be generated. towards their superiors.. to make them alive. Of the Union of Mixt Things. and powerful to act. Moreover. doth indeed cause wonderful thing -. and is celestial. it is sometimes necessary that there be mixtions in operations. Now. do then receive life when a perfect mixtion of qualities seems to break the former contrariety. those things are to be used and taken chiefly which in a Solary order are higher. by the due concoction and perfect digestion of the matter). shews by how much their temper is more remote from contrariety. also oysters with stones. being united. For so much the more perfect life things receive. there is a twofold vertue in commixtion. For there is so great a power in prepared matters. and others othersome. which. then the variety of celestial actions on the one hand. When. but in Living Bodies it doth always file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. in the honey of bees. and their benefits. plants. being joined together. is every where firm to itself. contained. So thou shalt draw a singular gift from the Sun. and many others. so conglutinated and united that they seem to be wholly one thing. bestow celestial influences and wonderful gifts. who is named Alchorat. by a certain occult vertue of Nature. of an artificial kind of honey which a certain Nation of Giants in Lybia knew how to make out of flowers. the Heaven. that which is gathered out of the juice of innumerable flowers and brought into one form. the other is obtained by a certain and artificial mixtion of things. one. Book I. that if a hundred or a thousand vertues of the Sun were dispersed through so many plants. which Eudoxus Giudius reports. made according to the principles of natural philosophy and astronomy. and bring them into one form. It is most evident that in the inferior nature all the powers of superior bodies are not found comprehended in any one thing. being seasonably received together. For these are more available. (part 2) that into Act which before was only in Power when things are rightly exposed to it in a Celestial Season. such as agree with the heaven. vapors. For every mixtion. and to seek those things that are Solary. by fumes. by a certain natural power. Yet this is not to be less wondered at. we may gather all these together. we must know. under a certain constellation. viz. And this vertue descends by a certain likeness and aptness that is in things. as there are many Solary things. by so much the more prone and apt it is to receive. when they are put to matters that are mixed. we see. and prepared in fit seasons.by ointments.htm (13 von 22) [20. as we see two trees. as sulphur kept from the flame. to become one. by procuring life for them from the Stars. and just as much as the following things do by degrees correspond with them that go before. and such like -. which consists of many several things. and of natural powers on the other hand. as also a sensible Soul as a more noble form.which are read of in the books of Chiramis. by grafting.

but in a far more perfect and better fashion and manner. For we know that of worms are generated gnats. and all things which Nature hath prepared. neither is fire mixed with water. in its kind. and through this the Supreme Itself. man with an angel in understanding. say. And. in things spiritual. it fills all the places that are next to it. answer its superior thing. of the zeophyton. and of the hairs of a catamenial person. and this they call the true mandrake. because. of man. that every inferior thing should. of beasts. Divinity is annexed to the mind. are generated scorpions. know which and what kind Of matters are either of Nature or Art. the air with fire. are generated frogs. of superiors with inferiors. and cut into pieces. Now. but if the duck be baked in a pie. For stones and metals have a correspondency with Hearbs [herbs]. by the mutual correspondency of things amongst themselves. through the mediation of the other. the intellect to the intention. animals with the heavens. And there is an art wherewith. plants. and then put into a moist place under the ground. This spirit is its instrument to obtain of God its understanding and mind in its soul and body. such kind of attractions. therefore. receiveth life and is turned into a pernicious worm. such as are read of in the book of Nemith. at last. (part 2) burn.). beast. but by water. of a calf or ox. in the attracting of like by like. and they with divine properties and attributes and with God himself. of a horse. the intention to the imagination. that it is impossible that a prepared matter should not receive life. a brute with a man in sense.e. of a crab. like the lighted sulphur. dried into powder and put into water. again. a scorpion. So neither is the soul united to the body. of the world. of plants.htm (14 von 22) [20. seeing. bruised betwixt two stones. stones. the Grecians called sympathies. toads are generated of it. You must. the plant agrees with a brute in vegetation. Platonists. because such kind of monstrous generations are not produced according to the Laws of Nature. For a congruity of natural things is sufficient for the receiving of influence from those celestial. according to their degree receive the original power of the whole perfection. which doth so daily flow in upon things natural. So certain wonderful works are wrought. his legs being taken off and he buried in the ground. after this course. For that is the binding and continuity of the matter to the Soul of the World. the heavens with Intelligences. or a more noble form. and the senses. being imbibed. may be generated a form like to a man (which I have seen and know how to make). the first image of God is the world. We may Attract certain Celestial and Vital Gifts. of a duck. So the earth agrees with cold water. as kindled sulphur.Heinrich Cornelius Agrippa: Of Occult Philosophy. Chapter xxxvii. is food for the fire. And. the fire is the vehicle of light. and Jarchus Brachmanus and the Mecubals of the Hebrews confess. and. every thing may be aptly reduced from these Inferiors to the Stars. but after a celestial manner. Hearbs [herbs] with animals. are bred serpents. or original. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. begun or perfected. lastly.e. or the Spirit of the World. Hence. Wherefore. but by the soul. and the hair of a horse's tail. or the Middle Nature. when nothing doth hinder the Celestials to send forth their lights upon Inferiors. as in wood the dryness is fitted to receive oil. and of metals. the very Magical power itself. they suffer no matter to be destitute of their vertue. and from thence to the First Cause itself -. but by air. as also in the Intellectual World. by this very preparative she presently fetcheth its spirit from the Universe. from the Stars to their Intelligences. and some divine thing is drawn by Nature. Book I. that all sublunary things are subject to generation and corruption. the mind to the intellect. bees. which magicians say hath in it wonderful vertues.02. is not unfit to receive the celestial influence. the water with moist air. called Nature a Magicianess (i. and in the most perfect manner of all in the Exemplary. the imagination to the senses. and the oil. Now. as much matter as is perfect and pure.).2001 16:05:04] . and from the Intellectual World a spiritual and enlivening vertue. put into water. the zeophyton otr zoophyte (i. by some certain Natural and Artificial Preparations. nor the understanding to the spirit. together with Hermes. half animal and half plant. the fire with the heaven in water. So we see that when Nature hath framed the body of an infant. and of suitable things by suitable. and receive from heaven that celestial power they call the quintessence. World. man. and what celestial influences they are able to receive. by a hen sitting upon eggs. buried under compost. and an angel with God in immortality. transcending all qualities whatsoever. nor the air with the earth. wasps. the Egyptians. Of the Hearb [herb] garden basil.from the series and order whereof all Magic and all Occult Philosophy flows: For every day some natural thing is drawn by art. but by the spirit. from the Exemplary. or compounded of more things. and then by its vapor. which is titled a Book of the Laws of Pluto. metals. How. which. and that also there are the same things in the Celestial World. By these examples you see how by some certain natural and artificial preparations we are in a capacity to receive certain celestial gifts from above. after whose image and likeness all things are created.

So if flies. come to the very Supreme of all. in which. being killed. as a certain string stretched out to the lowermost things of all. also. that with a certain Hearb [herb] called balus. The like doth the Hearb [herb] aglauphotis do. which is also called marmorites. De Civitate Dei (the City of God). through the rays of the Stars. with her own blood. that things supercelestial he drawn down by the celestial. as saith Pliny. Also we know that the pelican doth restore her young to life. Chapter xxxviii. But whether or no any such things can be done. And Mercurius Trismegistus writes. and the which magicians use. by some certain Matters of the World. And bees. can prophesy. confirm that not only celestial and vital but also certain intellectual. be drawn down by opportime influences of the heaven. being rightly received and opportunely gathered together according to the rules of natural philosophy and astronomy. Chap. through fumes. as strings in a lute well tuned. drinking of. the same is selenite. the moon-stone. Also there is an Hearb [herb] called rheangelida with which magicians. whom most detestable and abominable filthiness did follow and accompany. through their superiors. that all superior vertue doth flow through every inferior with a long and continued series. and Juba reports. by which vertue. also. the parts will within a little time come together and live. How we may Draw not only Celestial and Vital but also certain Intellectual and Divine Gifts from Above.. to whom they did sacrifice with file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. such as were in times past in the sacrifices of Priapus. Now. sense and harmony.htm (15 von 22) [20. indeed. in a few days. and such a touch doth sound to the other end. and in the worship of the idol which was called Panor.). if with their whole bodies they be put under mud in vinegar and the blood of a vulture being put to them. through Inferiors being conformable to superiors. For so inferiors are successively joined to their superiors. and inferiors. viz. No man is ignorant that evil spirits. the celestial angels (as they are servants of the stars) may be procured and conveyed to us. it is certain and manifest that such things can be done upon other animals. sounds. Moreover. recover life. because there is One Operative vertue that is diffused through all kinds of things. and that the ghosts of the dead may be. indeed. They say that if the fish echeneis be cut into pieces and cast into the sea. is said to make him to divine or prophesy. growing upon the marbles of Arabia. angelical and divine gifts may be received from above by some certain matters having a natural power of divinity (i.2001 16:05:04] . by these celestial gifts. being drowned. with the whole school of Platonists. there is. that in Arabia a certain man was by a certain Hearb [herb] restored to life. of which string. and at the motion of an inferior the superior also is moved. as manifest things are produced out of occult causes. also. and natural things which are agreeable to those celestial. (part 2) to things. Austin (St. kept up by the stone synochitis. to which the other doth answer. That we may. Iamblichus. was made alive again. dispersing its rays even to the very last things. So they say that the Images of Gods may be called up by the stone called anchitis. held under the tongue of a man. that are drowned. whence Xanthus the historian tells. and eels. Magicians teach that celestial gifts may. Book I. a kind of reason. may be raised up as Psellus saith sorcerers are wont to do. the First Cause. and the supernatural by those natural. xxxix. do in like matter recover life in the juice of the Hearb [herb] catnip.Heinrich Cornelius Agrippa: Of Occult Philosophy. Of the same. being called up. Augustine) makes mention in his eighth book. For this is the band and continuity of Nature. rightly made of certain proper things. So we read that the ancients were wont often to receive some divine and wonderful thing by certain natural things: So the stone that is bred in the apple of the eye of a civet cat. Proclus and Synesius. reported to do. we shall discourse in the following chapter. there are some Hearbs [herbs] by which the dead are raised to life. being dead for want of water. appropriated to any one certain angel will presently be animated by that angel. and Incorporeal and divine measures and orders. also. was restored to life. that an Image. if one end he touched the whole doth presently shake.02. which have a natural correspondency with the superiors. whom a dragon killed. so a magician doth make use of things manifest to draw forth things that are occult. will all of them. Stir Up the Gods of the World and their Ministering Spirits. a young dragon being killed. that there proceeds an influence from their head. For this is the harmony of the world. lights. that by the same Hearb [herb] a certain man of Tillum. upon man by the vertue of Hearbs [herbs] or any other natural thing. be put into warm ashes they revive. by evil and profane arts. aside from their corporeal qualities.e. and so.

and by divers superstitions. and in what ways they are wont to be done. invocations. Book I. and love potions. that it cannot bring forth fruit. but rejoiced in them. no man is ignorant that supercelestial angels or spirits may be gained by us through good works. the airy spirits (not supercelestial. that they cannot pass over any bound. or. again. a little after. It remains now that we understand a thing of great wonderment -. for there great plenty grows.02. Also. and likewise we with him. the binding of ships. and like to these are manifest in witches and mischievous women. Of Sorceries. they do always and willingly abide in them. I. as acknowledging such kinds of matter to be suitable to them. or servants of these gods. but less higher). there are such kind of bindings as these made by sorceries. by lights. that they shall do no hurt.htm (16 von 22) [20. unguents. by words. evil spirits are raised. Circe. with these have Moeris spied Chang'd to a wolfe. By these. the binding of any place. a pure mind. can burn no combustible thing that is put to it. We have spoken concerning the vertues and wonderful efficacy of natural things. according Virgil's muse: Moeris for me these Hearbs [herbs] in Pontus chose. Chap.. devout humiliation. As a wicked spirit spake once to John of one Cynops. and their Power. and observations. and such as these. doubt that in like manner by some certain matters of the world. that no winds. and infused into them the Spirits of the Stars. From Sepulchres would souls departed charm. or such like.2001 16:05:04] . Also the binding of a mill. and hellish bane. and names. Chang'd to a bird. Of Bindings. Circe could not gaine. whom The cruel Goddess. secret prayers. by numbers. and. as Mercurius saith. by enchantments and imprecations. Now. that they cannot buy or sell in any place. by binding to or hanging up of things. consecrations. at least. and Cynops obeys us and we. and such like. a sorcerer: "All the power. with her charming-wand. which were not kept there by constraint in some certain matters. that nothing can be built upon it. The force of sorceries is reported to be so great that they are believed to be able to subvert. that it can by no force whatsoever be turned round. by rings. and in the woods to hide. on the contrary side. viz. shall be able to carry them out of the haven. and sacrifices. So we read that the ancient priests made statues and images. the binding of an army. the binding of merchants. the binding of a cistern or fountain.Heinrich Cornelius Agrippa: Of Occult Philosophy. And. by images and characters. yet often known by experience. obey him. and the like. devotions. sickness or health. (part 2) shameful nakedness. by strong imaginations and passions. no otherwise then evil spirits are wont to do when they possess men's bodies. Let no man. consume and change all inferior things. foretelling things to come. that they cannot bark. the gods of the world may be raised by us. in another place. xl. And such like as these. what sort they are of. by swearing. "of Satan dwells there. therefore. Neither to these is that unlike (if it be true and not a fable) which is read concerning the detestable heresy of old churchmen. though never so strong. Him. that though it be never so strong. conjuring. the binding of birds and wild beasts." Again. that they cannot steal in any place. which wickednesses the foolish dotage of women is subject to fall into. and speak and do wonderful things by them. by sounds. When love from Picus. Also the binding of thieves and robbers. concerning the companions of Ulysses. which are scarce credible. the ministering spirits. there invests With fierce aspects. the binding of the ground." saith he. by charms. that the water cannot be drawn up out of them. and spots his speckled wings With sundry colors-file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. and chang'd to savage beasts. the binding of dogs. many times. Also the bindings of lightnings and tempests. xli. the binding of fire. and he is entered into a confederacy with all the principalities together. Chap. And Corn bear standing from another's Farm.and it is a binding of men into love or hatred. collyries. that they shall not be able to fly or run away. And curious drugs.

which. and hear. xlii. But they are of greatest force of all when they happen in the first early years. we will now consider. as they say. they report. come skipping and leaping with joy and love into the house. the blood of them that were murdered. being nude. Which stops the ships. it makes all plants and trees barren. The marrow of a Hart with Serpents fed Were not wanting. Hyena's. flies. and tied up in a silver bracelet. and lays them on the fire. and yet much greater if they happen betwixt the decrease and change of the Moon. and mead. a certain maid. they are an incurable poison. therefore. with an irresistible power of magic. sometimes with cows' milk. it burns up all the Hearbs [herbs] in the garden and makes fruit fall off from the trees. how much power it hath in sorcery. change the color of them. in the upper part thereof. sometimes with fountain water. it makes dogs mad if they do but taste of it. having before furnished her mournful house with suitable furniture. saith Apuleius.here noses and fingers. or drink after they are bitten with a mad dog. to be burnt. and sprinkles them with divers kinds of liquors. that.02. nor the sea Lamprey.] it makes asses barren as long as they eat of the corn that hath been touched with it. knot imbred. there the fleshy nails of those that were hanged. it darkens the brightness of a looking-glass. and. the work being done. they say. being thus mad. and their skulls. Now she. it makes mares cast their foal if they do but touch it. more of which Pliny makes mention of. the patient not knowing of it. where he saith: Here all Nature's products unfortunate: Foam of mad Dogs. and takes away colors from flowers. if only a catamenious cloth be put under the cup. beetles. and. as. there are some kinds of these sorceries mentioned by Lucan concerning that sorceress. Then she offers sacrifices (their enchanted entrails lying panting). Chap. and feel. and [makes women miscarry if they be but smeared with it. to fall off from the corn. that if catamenious persons shall walk. mangled with the teeth of wild beasts. endeavoring to procure love. shall bite any one. and. goeth up to the tiled roof and. Austin [Augustine] also reports that he beard of some women sorceresses. also. if they be cast upon purple garments that are to be washed. Book I. being out of her wits for the young man. with plates of iron with strange words engraven upon them. but they must take heed that they do it before sun-rising. tempests. or else they will make the corn to wither. (part 2) Now. Know this. that sorceress. by giving cheese to men. nor yet the Dragon's eye. and walk and come whither the stink of their hair led them. Moreover. and blind force of the gods. Now I will shew you what some of the Sorceries are. in another place. that they are able to expel hail. the young man. and if they. for if they do but touch the posts of the house there can no mischief take effect in it. sometimes with mountain honey. It kills whole hives of bees. and especially if it be done by the woman herself. with parts of sterns of ships that were cast away and much lamented. that by the example of these there may be a way opened for the consideration of the whole subject of them. and drives them from the hives that are but touched with it. Besides. calling up ghosts. they make all cankers. and dims the beauty of ivory. if it comes over new wine it makes it sour. They say that it drives away tertian and quartan agues if it be put into the wool of a black ram. It makes linen black that is boiled with it. And such as Apuleius tells of concerning Pamphila. with all kinds of spices. The ashes of catamenious clothes.2001 16:05:04] . which waters fear and hate. it makes brass rust and smell very strong. dulls the edges of knives and razors. the bodies of those whose hairs did smoke. to whom Fotis. Of these. but if they happen in the eclipse of the Moon or Sun. instead of Bæotius. even in the years of virginity.htm (17 von 22) [20. that they are a greater poison if they happen in the decrease of the Moon. worms. they could presently turn them into working cattle and. Also they file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. restored them into men again. but most especially it cures them that are afraid of water. makes a great hole open to all the oriental and other aspects. the first is the catamenia. that were so well versed in these kind of arts. Then presently. Also. and they that be newly set to die. Thessala.Heinrich Cornelius Agrippa: Of Occult Philosophy. brought the hairs of a goat (cut off from a bag or bottle made with the skin thereof) instead of Bæotius' (a young man) hair. Then she ties those hairs into knots. and most fit for these her arts. if the soles of the patient's feet be anointed therewith. and there privately worships. about the standing corn. with divers odors. and lightnings. no. and if it doth but touch the vine it spoils it forever. and crash. that wound is incurable. It makes iron presently rusty. Guts of the Lynx. Of the Wonderful vertues of some kinds of Sorceries. and with divers members of buried carcasses cast abroad -. and all hurtful things. for. it cures the fits of the falling sickness. by its very touch. did assume the spirit of a man.

(part 2) say. Apollonius. and of his prayers from God. They say. cureth the falling sickness. They say. that the straight-gut is administered against the injustice and corruption of princes and great men in power. which unless the mare herself presently eat. and controversies. that the blood of a basilisk. poysons that boyled are.htm (18 von 22) [20. also. if he make no answer. the satirist. by which also the rage of dogs is restrained. and if be it altogether black. and that dogs will shun him that hath a dog's heart. So great a poisonous force is in them that they are poison to poisonous creatures. if it be pulled out of the left ear of a dog. and to restrain love and desire. he saith. The same also is done with the eye. after he hath performed his devotion to Proserpina. the posts of a door being touched with her blood. and to conduce to ending of suits. and charmes Are given to Sons in law. if the stomach of a hart be burnt or roasted. They say. And with a charme 'mongst pow'rful drugs infuse. with which. hippomanes. also. smear over his body. for. if any one shall. which they call the blood of Saturn. that there was a certain man. The hairs of a catamenious person. for the little bone which is in his left side. and that he shall die.Heinrich Cornelius Agrippa: Of Occult Philosophy. it will make her follow him presently. The civet cat also abounds with sorceries. hath great vertue in the prognosticating of life. that a stone that is bit with a mad dog hath power to cause discord. and that if it be bound unto the left arm. make mention: Hippomanes. especially if the Hearb [herb] of the same name. Also. if any one hath never so little of it about him. if they be burnt. and from Mares doth fall. and is full of sorceries and doth wonderful things. being given with castor oil smeared over. standing at his feet. it is such a perfect charm that if any man do but look upon a woman. that the threads of any garment touched therewith cannot be burnt. and it is a little venomous piece of flesh as big as a fig. and for success of petitions. that they that are anointed with the ashes of the ankle-bone of her left foot. if it be put in drink. with such like harms. hippomanes. it stirreth up desire. that it procures for him that carries it about him good success of his petitions from great men in power. The woeful bane of cruel stepdames use. also.2001 16:05:04] . it is said. for if the sick party shall answer him that brought it in. The flower of this Hearb [herb]. There is also another sorcery of the same name. it will make cross-bows useless for the killing of any game. that a tyck [tick]. hath such great force in sorcery. Also. And that the spleen and heart is an effectual remedy against the poisons of file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b. also. one farther then the other the length of a cubit. as flesh newly cut. whilst the vulture was gnawing upon the liver of Prometheus upon the hill Caucasus. she will never after love her foal or let it suckle. saith he. and that he shall not be barked at by dogs that puts the tongue of a dog in his shoe under his great toe. And Pliny reports that there is a red toad that lives in briers [briars] and brambles. Of this doth Juvenal. if it be powdered and drank in a cup with the blood of him that is in love. which he saith groweth from corrupt blood dropping upon the earth. shall become odious to all. if it be bound to any one. in his Argonautica. which is in the forehead of a colt newly foaled. and grant of any privilege. being decocted with the blood of a weasel. On the contrary. and if they be cast into the fire it will spread no further. which amongst sorceries is not the least taken notice of. and that it can never be hot again unless that be taken out. the root under the earth. who had a garment which. a venomous humor of the mare in her mating season. using the catamenious cloth. and. and that the skin of the civet cat's forehead doth withstand bewitchings. he could not be hurt with the point or edge of any weapon. called Froton. as also all other fevers. when he had put on. and to it be put a perfuming made with a catamenious cloth. shall ask of him concerning his disease. being decocted. he cannot be hurt either with sword or fire. also. And that a membrane of the secondines of a dog doth the same.02. having a double stalk hanging out. There is. there is certain hope of life. and their love is procured if it be put in drink. sends forth a blackish juice as it were of a beech. being cast into cold water. Also Saxo Grammaticus writes. and. is like saffron. and black. the arts of jugglers and sorcerers are so invalid that the gods cannot be called up.. will drive away serpents with their smell. that the root of peony. Book I. viz. makes it presently very hot. And for this cause they say there is a most wonderful power in it to procure love. hound's-tongue be joined with it. as Pliny reports. Also. it is said. also it is said to cure quartans if it be bound to the sick in a snake's skin. breed serpents. put under compost. the little bone which is on the right side makes hot water cold. and will by no means be persuaded to talk with them. Moreover. of which Virgil makes mention when he sings: Hence comes that poison which the Shepherds call Hippomanes. and who. makes mention of the Hearb [herb] of Prometheus. and also remedies of diseases.

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 2)

the said toad. Thus much Pliny writes. Also, it is said, that the sword with which a man is slain hath wonderful power in sorceries. For if the snaffle of the bridle, or spurs, be made of it, they say that with these any horse, though never so wild, may be tamed, and gentled; and that if a horse should be shod with shoes made with it, he would be most swift and fleet, and never, though never so hard rode, tire. But yet they will that some certain characters and names should be written upon it. They say, also, if any man shall dip a sword, wherewith men were beheaded, in wine, and the sick drink thereof, he shall be cured of his quartan. They say, also, that a cup of liquor being made with the brains of a bear, and drank out of the skull, shall make him that drinks it to be as fierce and as raging as a bear, and think himself to be changed into a bear, and judge all things he sees to be bears, and so continue in that madness until the force of that draught shall be dissolved, no other distemper being all the while perceived in him.

Chap. xliii. Of Perfumes or Suffumigations; their Manner and Power.
Some suffumigations, also, or perfumings, that are proper to the Stars, are of great force for the opportune receiving of celestial givts under the rays of the Stars, in as much as they do strongly work upon the air and breath. For our breath is very much changed by such kind of vapors, if both vapors be of another like. The air, also, being through the said vapors easily moved, or affected with the qualities of inferiors or those celestial, daily; and, quickly penetrating our breast and vitals, doth wonderfully reduce us to the like qualities. Wherefore, suffumigations are wont to be used by them that are about to soothsay or predict for to affect their fancy or conception; which suffumigations, indeed, being duly appropriated to any certain deities, do fit us to receive divine inspiration. So they say that fumes made with linseed, flea-bane seed, roots of violets, and parsley, doth make one to foresee things to come and doth conduce to prophesying. Let no man wonder how great things suffumigations can do in the air, especially when he shall with Porphyrius consider that by certain vapors, exhaling from proper suffumigations, airy spirits are presently raised, as also thunderings and lightnings, and such like things. As the liver of a chameleon, being burnt on the top of the house, doth, as is manifest, raise showers and lightnings. In like manner the head and throat of the chameleon, if they be burnt with oaken wood, cause storms and lightnings. There are also suffumigations under opportune influences of the Stars that make the images of spirits forthwith appear in the air or elsewhere. So, they say, that if of coriander, smallage, henbane, and hemlock, be made a fume, that spirits will presently come together; hence they are called spirits' Hearbs [herbs]. Also, it is said, that a fume made of the root of the reedy Hearb [herb] sagapen, with the juice of hemlock and henbane, and the Hearb [herb] tapsus barbatus, red sanders, and black poppy, makes spirits and strange shapes appear; and if smallage be added to them, the fume chaseth away spirits from any place and destroys their visions. In like manner, a fume made of calamint, peony, mints, and palma christi, drives away all evil spirits and vain imaginations. Moreover, it is said that by certain fumes certain animals are gathered together and also put to flight, as Pliny mentions concerning the stone liparis, that with the fume thereof all beasts are called out. So the bones in the upper part of the throat of a hart, being burnt, gather all the serpents together; but the horn of the hart, being burnt, doth with its fume chase them all away. The same doth a fume of the feathers of peacocks. Also, the lungs of an ass, being burnt, puts all poisonous things to flight; the fume of the burnt boof of a horse drives away mice; the same doth the hoof of a mule; with which, also, if it be the hoof of the left foot, flies are driven away. And, they say, if a house or any place be smoked with the gall of a cuttle-fish, made into a confection with red storax, roses, and lignum-aloes, or lignaloes, and if then there be some sea-water, or blood, cast into that place, the whole house will seem to be full of water or blood; and if some earth of plowed ground be cast there, the earth will seem to quake. Now, such kinds of vapors, we must conceive, do infect any body and infuse a vertue into it, which doth continue long, even as any contagious or poisonous vapor of the pestilence, being kept for two years in the wall of a house infects the inhabitants, and as the contagion of pestilence, or leprosy, lying hid in a garment, doth long after infect him that wears it. Therefore were certain suffumigations used to affect images, rings, and such like instruments of magic and. hidden treasures, and, as Porphyrius saith, very effectually. So, they say, if any one shall hide gold or silver, or any other precious thing, the Moon being in conjunction with the Sun, and shall fume the hiding place with coriander, saffron, henbane, smallage, and black poppy, of each a like quantity, bruised together, and tempered with the juice of hemlock, that which is so hid shall never be found or taken away; and that spirits sbafl continually keep it, and if any one shall endeavor to take it away he shall be hurt by them and shall fall into a frenzy.
file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b.htm (19 von 22) [20.02.2001 16:05:04]

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 2)

And Hermes saith that there is nothing like the fume of spermaceti for the raising of spirits. Wherefore, if a fume be made of that and lignum-aloes, red storax, pepper-wort, musk, and saffron, all tempered together, with the blood of a lapwing, it will quickly gather airy spirits together, and if it be used about the graves of the dead, it gathers together spirits and the ghosts of the dead. So, as often as we direct any work to the Sun, we must make suffumigations with Solary things, and if to the Moon, with Lunary things, and so of the rest. And we must know that as there is a contrariety and enmity in stars and spirits, so also in suffumigations unto the same. So there is also a contrariety betwixt lignum aloes and sulphur, frankincense, and quicksilver; therefore spirits that are raised by the fume of lignum aloes are allayed by the burning of sulphur. As Proclus gives an example of a spirit, which was wont to appear in the form of a lion, but, by the setting of a cock before it, vanished away because there is a contrariety betwixt a cock and a lion, and so the like consideration and practice is to be observed concerning such like things.

Chap. xliv. The Composition of some Fumes appropriated to the Planets.
We make a suffumigation for the Sun in this manner, viz., of saffron, ambergris, musk, lignum aloes, lignum balsam, the fruit of the laurel, cloves, myrrh, and frankincense; all which being bruised and mixt in such a proportion as may make a sweet odour, must be incorporated with the brain of an eagle, or the blood of a white cock, after the manner of pills, or trochisks [troches]. For the Moon we make a suffumigation of the head of a dried frog, te eyes of a bull, the seed of white poppy, frankincense, and camphor; which must be incorporated with catamenia, or the blood of a goose. For Saturn, take black poppy seed, henbane, root of mandrake, the loadstone, and myrrh, and make them up with the brain of a cat or the blood of a bat. For Jupiter, take the seed of ash, lignum aloes, storax, the gum benjamin or benzoin, the lazuli stone, and the tops of the feathers of a peacock; and incorporate them with the blood of a stork, or a swallow, or the brain of a hart. For Mars, take euphorbium, bdellium, gum ammoniac, the roots of both hellebores, te loadstone, and a little sulphur; and incorporate them all with the brain of a hart, the blood of a man, and the blood of a black cat. For Venus, take musk, ambergris, lignum aloes, red roses and red coral, and make them up with the brain of sparrows and the blood of pigeons. For Mercury, take mastic, frankincense, cloves, and the Hearb [herb] cinquefoil, and the stone achate, and incorporate them all with the brain of a fox or weasel, and the blood of a magpie. Besides, to Saturn are appropriated for fumes all odoriferous roots, as pepper-wort, etc., and the frankincense tree; to Jupiter, odoriferous fruits, as nutmegs and cloves; to Mars, all odoriferous wood, as sanders, cypress, lignum balsam, and lignum aloes; to the Sun, all gums, frankincense, mastic, benjamin, storax, ladanum, ambergris, and musk; to Venus, sweet flowers, as roses, violets, saffron, and such like; to Mercury, all peels of wood and fruit, as cinnamon, lignum cassia, mace, citron or lemon peel, and bayberries, and whatsoever seeds are odoriferous; to the Moon, the leaves of all vegetables, as the leaf indum, and the leaves of the myrtle and bay-tree. Know, also that according to the opinion of the magicians, in every good matter, as love, good will, and the like, there ,ust be a good fume, odoriferous and precious; and in every evil matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth. The twelve signs also of the Zodiac have their proper fumes, as Aries hath myrrh; Taurus, pepperwort; Gemini, mastic; Cancer, camphor; Leo, frankincense; Virgo, sanders; Libra, galbanum; Scorpio, opoponax; Sagittarius, lignum-aloes; Capricornus, benjamin; Aquarius, euphorbium; Pisces, red storax. But Hermes describes the most powerful fume to be, viz. that which is compounded of the seven aromatics, according to the powers of the seven planets, for it receives from Saturn, pepperwort, from Jupiter, nutmeg, from Mars, lignum-aloes, from the Sun, mastic, from Venus, saffron, from Mercury, cinnamon, and from the Moon, the myrtle.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b.htm (20 von 22) [20.02.2001 16:05:04]

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 2)

Chapter xlv. Of Collyries, Unctions, Love-Medicines, and their vertues.
Moreover, collyries and unguents, conveying the vertues of things natural and celestial to our spirit, can multiply, transmute, transfigure, and transform it accordingly, as also transpose those vertues which are in them into it; that so, it cannot act only upon its own body, but also upon that which is near it, and affect that by visible rays, charms, and by touching it with some like quality. For because our spirit is the subtile, pure, lucid, airy, and unctuous vapor of the blood, it is therefore fit to make collyries of the like vapors, which are more suitable to our spirit in subtance, for then, by reason of their likeness, they do the more stir up, attract, and transform the spirit. The like vertues have certain ointments and other confections. Hence by the touch sometimes sickness, poisonings, and love is induced; some things, as the hands or garments, being anointed. Also by kisses, some things being held in the mouth, love is induced; as in Virgil we read that Venus prays Cupid That when glad Dido hugs him in her lap At royal feasts, crown'd with the cheering grape, When she, embracing, shall sweet kisses give, Inspire hid flame, with deadly bane deceive, He would -Now the sight, because it perceives more purely and clearly then the other senses, and fastening in us the marks of things more acutely and deeply, doth most of all and before others, agree with the phantastic spirit, as is apparent in dreams, when things seen do more often present themselves to us then things heard, or any thing coming under the other senses. Therefore, when collyries or eye-waters transform visual spirits, that spirit doth easily affect the imagination, which indeed being affected with divers species and forms, transmits the same by the same spirit unto the outward sense of sight; by which occasion there is caused in it a perception of such species and forms in that manner, as if it were moved by external objects, that there seem to be seen terrible images and spirits and such like. So there are made collyries, making us forthwith to see the images of spirits in the air or elsewhere; as I know how to make of the gall of a man, and the eyes of a black cat, and of some other things. The like is made also of the blood of a lapwing, of a bat, and a goat; and, they say, if a smooth, shining piece of steel be smeared over with the juice of mug-wort, and made to fume, it will make invoked spirits to be seen in it. So, also, there are some suffumigations, or unctions, which make men speak in their sleep, to walk, and to do those things which are done by men that are awake; and sometimes to do those things which men that are awake cannot or dare not do. Some there are that make us to hear horrid or delectable sounds, and such like. And this is the cause why maniacal and melancholy men believe they see and hear those things without which their imagination doth only fancy within; hence they fear things not to be feared, and fall into wonderful and most false suspicions, and fly when none pursueth them; are also angry and contend, nobody being present, and fear where no fear is. Such like passions also can magical confections induce, by suffumigations, by collyries, by unguents, by potions, by poisons, by lamps and lights, by looking-glasses, by images, enchantments, charms, sounds and music. Also by divers rites, observations, ceremonies, religions and superstitions; all which shall be handled in their places. And not only by these kind of arts are passions, apparitions and images induced, but also things themselves, which are really changed and transfigured into divers forms, as the poet relates of Proteus, Periclimenus, Acheloas, and Merra, the daughter of Erisichthon. So, also, Circe changed the companions of Ulysses; and of old, in the sacrifices of Jupiter Lycæus, the men that tasted of the inwards of the sacrifices were turned into wolves which, Pliny saith, befell a certain man called Demarchus. The same opinion was Austin [Augustine] of, for, he saith, whilst he was in Italy. he heard of some women that by giving sorceries in cheese to travelers, turned them into working cattle. and when they had done such work as they would have them, turned them into men again; and that this befell a certain priest called Prestantius. The Scriptures themselves testify that Pharao's [pharaoh's] sorcerers turned their rods into serpents and water into blood, and did other such like things.

Title: Three books of occult philosophy [microform] / written by Henry Cornelius Agrippa of Nettesheim ... ; translated out of the Latin into the English tongue by J.F. Library: MNCAT U of M Twin Cities Authors: Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.
file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b.htm (21 von 22) [20.02.2001 16:05:04]

p.. (part 2) Uniform Title: De occulta philosophia. Series: Early English books. D. 1949. First edition in English... port. 1641-1700 .Esoteric Archives Contents Prev agrippa1. Errata: p. for Gregory Moule . Book I.2001 16:05:04] . Subjects: Occultism. London. Description: [28].mn Contributors: French.I. Twilit Grotto -. Bibliotheca alchemica et chemica. Cf. [24]. -. John. Notes: The translator is probably John French.W. 1616-1657. 583. Duveen. DNB. Cf.02. part 2 Next timeline file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1b.. 7.htm (22 von 22) [20. : ill.Heinrich Cornelius Agrippa: Of Occult Philosophy. 1651. [12] p. English Published: London : Printed by R.

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 3)

Twilit Grotto -- Esoteric Archives Contents


agrippa1, part 3



Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I. (part 3)
This HTML edition by Joseph H. Peterson, Copyright © 2000. All rights reserved. The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. Peterson and is protected by the copyright laws of the United States and the Universal Copyright Convention. The materials on the Twilit Grotto Esoteric Archives (including all texts, translations, images, descriptions, drawings etc.) are provided for the personal use of students, scholars, and the public. Any commercial use or publication of them without authorization is strictly prohibited. All materials are copyrighted and are not in the public domain. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted. Individuals distributing illegal copies will be pursued legally along with their Internet Service Providers.

Chapter xlvi. Of natural Alligations and Suspensions.
When the Soul of the World by its virtue doth make all things that are naturally generated or artificially mpde to be fruitful, by infusing into them celestial properties for the working of some wonderful effects, then things themselves -- not only when applied by suffumigations, or collyries, or ointments, or potions, or any other such like way, but also when they, being conveniently wrapped up, are bound to or hanged about the neck, or in any other way applied, although by never so easy a contact -- do impress their virtue upon us. By these alligations, therefore, suspensions, wrappings up, applications, and contacts, the accidents of the body and mind are changed into sickness, health, boldness, fear, sadness, and joy, and the like. They render them that carry them gracious or terrible, acceptable or rejected honored and beloved or hateful and abominable. Now these kind of passions are conceived to be by the above said to be infused, and not otherwise, like what is manifest in the grafting of trees, where the vital virtue is sent and communicated from the trunk to the twig grafted into it by way of contact and alligation. So in the female palm-tree, when she comes near to the male her boughs bend to the male, and are bowed, which, the gardeners seeing, bind ropes from the male to the female, which becomes straight again, as if she had by this connection of the rope received the virtue of the male. In like manner we see that the cramp-fish, or torpedo, being touched afar off with a long pole, doth presently stupefy the hand of him that toucheth it. And if any shall touch the sea-hare with his hand or stick will presently run out of his wits. Also, if the fish called stella, or starfish, as they say, being fastened with the blood of a fox and a brass nail to a gate, evil medicines can do no hurt to any in such house. Also, it is said, that if a woman take a needle and beray it with dung, and then wrap it up in earth in which the carcass of a man was buried, and shall carry it about her in a cloth which was used at the funeral, that she shall be able to possess herself so long as she hath it about her. Now, by these examples, we see how, by certain alligations of certain things, as also suspensions, or by a simple contact, or the connection or continuation of any thread, we may be able to receive some virtues thereby. It is necessary that we know the certain rule of Alligation and Suspension, and the

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c.htm (1 von 26) [20.02.2001 16:05:28]

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 3)

manner which the Art requires, viz., that they be done under a certain and suitable Constellation, and that they be done with wire, or silken threads, with hair, or sinews of certain animals. And things that are to be wrapped up must be done in the leaves of herbs, or the skins of animals, or fine cloths, and the like, according to the suitableness of thing -- as, if you would procure the Solary virtue ot any thing, this being wrapped up in bay leaves, or the skin of a lion, hang it about thy neck with a golden thread, or a silken thread of a yellow color, whilst the Sun rules in the heaven -- so thou shalt be endued with the Solary virtue of that thing. But if thou dost desire the virtue of any Saturnine thing, thou shalt in like manner take that thing whilst Saturn rules, and wrap it in the skin of an ass, or in a cloth used at a funeral (especially if you desire it for sadness), and with a black thread hang it about thy neck. In like manner we must conceive of the rest.

Chapter xlvii. Of Magical Rings and their Composition.
Rings, also, which were always much esteemed of by the ancients, when they are opportunely made, do in like manner impress their virtue upon us, in as much as they do affect the spirit of him that carries them with gladness or sadness, and render him courteous or terrible, bold or fearful, amiable or hateful; in as much as they do fortify us against sickness, poisons, enemies, evil spirits, and all manner of hurtful things, or, at least, will not suffer us to be kept under them. Now, the manner of making these kinds of Magical Rings is this, viz.: When any Star ascends fortunately, with the fortunate aspect or conjunction of the Moon, we must take a stone and herb that is under that Star, and make a ring of the metal that is suitable to this Star, and in it fasten the stone, putting the herb or root under it -- not omitting the inscriptions of images, names, and characters, as also the proper suffumigations; but we shall speak more of these in another place, where we shall treat of Images and Characters. So we read in Philostratus Jarchus that a wise prince of the Indies bestowed seven rings made after this manner (marked with the virtues and names of the seven planets) to Appollonius; of which he wore every day of the week one thereof, distinguishing them in their order according to the names of the days, as is set forth by astrologers, via., Sunday, the ring marked with the virtues and inscribed with the name and seal of the Sun, that planet which ruleth over Sunday and from which the day taketh its name; Monday, the ring of the virtues, seal and name of the Moon; Tuesday, that inscribed unto Mars; Wednesday, that unto Mercury; Thursday, that inscribed unto Jupiter; Friday, that unto Venus, and Saturday, that unto the planet Saturn, seeing as Saturday is the last day of the week and hath correspondence with the last end of life, and is ruled by Satnrn which carries the sickle of death; and, it is said, that Apollonius, by the benefit of these seven magical rings, lived above one hundred and thirty years, as also that he always retained the beauty and rigor of his youth. In like manner Moses, the law-giver and ruler of the Hebrews, being skilled in the Magic of the Egyptians, is said by Josephus to have made rings of love and oblivion. There was also, as saith Aristotle, amongst the Cireneans, a ring of Battus which could procure love and honor. We read also that Eudamus, a cerain philosopher, made rings against the bites of serpents, bewitchings, and evil spirits. The same doth Josephus relate of Solomon. Also we read in Plato that Gygus, the king of Lydia, had a ring of wonderful and strange virtues, the seal of which, when he turned it toward the palm of his hand, rendered him invisible; nobody could see him, but he could see all things; and, by the opportunity of which ring, he deceived the queen and slew the king, his master, and killed whomsoever he thought stood in his way; and in these villainies no one could see him; and, at length, by the benefit of this ring be became king of Lydia himself.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c.htm (2 von 26) [20.02.2001 16:05:28]

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 3)

Chapter xlviii. Of the Virtue of Places, and what Places are Suitable to every Star.
There be wonderful virtues of places accompanying them, either from things there placed, or by the influences of the Stars, or in any other way. For, as Pliny relates of a cuckoo, in what place any one doth first hear him, if his right foot-print be marked about and that place dug up, there will no fleas be bred in that place where it is scattered. So they say that the dust of the track of a snake, being gathered up and scattered amongst bees, makes them return to their hives. So, also, that the dust in which a mule hath rolled himself, being cast upon the body, doth mitigate the heat of passion; and that the dust wherein a hawk hath rolled herself if it be bound to the body in a bright red cloth, cures the quartan. So doth the stone taken out of the nest of a swallow, as they say, presently relieve those that have the falling sickness, and being bound to the party, continually preserves them, especially if it be rolled in the blood or heart of a swallow. And it is reported that if any one shall cut a vein, being fasting, and shall go over a place where any one lately fell with the fit of a falling sickness, that he shall fall into the same disease. And Pliny reports that to fasten an iron nail in that place where he that fell with a fit of the falling sickness first did pitch his head, will free him from his disease. So they say that an herb, growing upon the head of any image, being gathered, and bound up in some part of one's garment with a red thread, shall presently allay the headache; and that any herb gathered out of the brooks or rivers before Sunrising, and no body seeing him that gathers it, shall cure the tertian if it be bound to the left arm, the sick party not knowing what is done. Amongst places that are appropriated to the Stars, all stinking places, and dark, underground, religious, and monrnful places, as church-yards, tombs, and houses not inhabited by men; and old, tottering, obscure, dreadful houses; and solitary dens, caves and pits; also fish-ponds, standing pools, sewers, and such like, are appropriated to Saturn. Unto Jupiter are ascribed all privileged places, consistories of noblemen, tribunals, chairs, places for exercises, schools, and all beautiful and clean places, and those sprinkled with divers odors. To Mars, fiery and bloody places, furnaces, bakehouses, shambles, places of execution, and places where there have been great battles fought and slaughters made, and the like. To the Sun, light places, the serene air, kings' palaces and princes' courts, pulpits, theaters, thrones, and all kingly and magnificent places. To Venus, pleasant fountains, green meadows, flourishing gardens, garnished beds, stews, and, according to Orpheus, the sea, the seashore, baths, dancing places, and all places belonging to women. To Mercury, stops, schools, warehouses, exchanges for merchants, and the like. To the Moon, wildernesses, woods, rocks, hills, mountains, forests, fountains, waters, rivers, seas, seashores, ships, highways, groves, granaries for corn, and such like. On this account they that endeavor to procure love are wont to bury for a certain time the instruments of their art, whether they be rings, images, looking-glasses, or any other, or hide them in a stew house, so that they will contract some virtue under Venus, the same as those things that stand in stinking places become stinking, and those in an aromatical place become aromatic and of a sweet savor. The four corners of the earth also pertain to this matter. Hence they that are to gather a Saturnine, Martial, or Jovial herb must look towards the East or South, partly because they desire to be oriental from the Sun, and partly because of their principal houses, viz.: Aquarius, Scorpio and Sagittarius are Southern Signs, so also are Capricornus and Pisces. But they that will gather a Venereal, Mercurial or Lunary herb must look towards the West because they delight to be western, or else they must look towards the North because their principal houses -- viz., Taurus, Gemini, Cancer, Virgo -- are Northern Signs. So in any Solary work we must look not only towards the East itnd South whilst plucking it, but also towards the Solary body and light.

file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c.htm (3 von 26) [20.02.2001 16:05:28]

as Dyonisius saith of Seraphims. and thence to the senses. and the skin of a serpent. even a visible splendor. if any one shall bind a vial full of oil to them. make a strange sight of flies. torches. as oft as it shines alone. by lamps. which. being duly tempered with wax. become a dark heat. and is a simple act. So a sick man.and all light. So Pliny reports. Book I. are wont to produce some wonderful and celestial effects. candles. and such like. they that stand about will look much larger than they are wont. It is first diffused from the Mind of God into all things. and so with other fruits. and of the latter writers. being put into a lamp. yet above the senses. and he put in a lamp. it is a clear course of reason. passing through all things. If centaury he mixed with honey. in which it becomes a color and a shining beauty. in a certain treatise of this particular thing. and also a representation of the understanding. Candles and Lamps. the Father of Light. Houses and Elements several Colors are Ascribed. according to the nature of the Intelligence that receives it. uncovered against the Sun or the Moon. when they he lighted. opportunely chosen. it is the first true light. their rays become charged with the noxious qualities of the sickness and. They say that when grapes are in their flower. Light also is a quality that partakes much of form. and the blood of a lapwing. it makes grapes to he seen. And. and shall let it alone until they he ripe. overflowing brightness. lest its occult quality doth infect the well. From thence it passeth to the fancy. then in the Son a beautiful. and penetrates to the very center where its beams. in angels it is a shining intelligence diffused. lastly. also. where it becomes a store of life and an effectual propagation. and affect that with a quality of the same kind. Of such like torches and lamps doth Hermes speak more of.02. which men many times wonder at. are a class of lights. (part 3) Chapter xlix. doth convey its qualities and virtues to all things. In the fire it is a certain natural liveliness. if it be extinguished in the mouth of a man newly dead. which. who gives it to every one as he pleaseth. being collected into a small place. lighted in a proper lamp. some Lights. and shine alone. but this is manifold. and then the oil he put in a lamp and lighted. This is the reason why Enchanters have a care to cover their enchantments with their shadow. Albertus. convey them into the body of another. bring a feeling of sadness and great fear upon them that stand about it. out of Anaxilaus. artificially. So the civet cat make all dogs dumb with the very touch of her shadow. according to the rule of the Stars. It is also reported that a candle.htm (4 von 26) [20. joining to itself an enlivening heat. which also may be applied to the flames of lamps and candles. so that all things perceive the vigor of the light according to their capacity -. and the whole rational faculty. and composed amongst themselves according to their congruity. will afterwards. Colors. and to what Stars.2001 16:05:28] . of a poison of mares which. by which even the natures of Fixed Stars themselves are understood. maketh serpents appear. So that from the sick should be covered deep from the light.Heinrich Cornelius Agrippa: Of Occult Philosophy. but only imaginable. Of Light. which. are wont to expose such things to the influence of those Stars to which the colors are agreeable. tormenting and scorching. being duly mixed with things. an abundant joy beyond all bounds of reason. Colors. in men. made of some Saturnine things. yet received in divers degrees. Then it descends into the celestial bodies. of some certain thing and fluids. And we shall afterwards speak of some colors which are the Lights of the Planets. also. especially to the sense of the eyes. yea. penetrating. and. but in God the Father. either by reason of the disposition of the body or by reason of him who bestows it. and is extended to other perspicuous bodies. infused into it by the heavens. and if it he lit in a clear night the Stars will seem to scatter one from another. is in the ink of the cuttlefish that it. there are made. Also. In them light is a visible clearness. But in this place we file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. an innate knowledge of divine things. Such force. exceeding all Intelligences. also Plato and Chyrannides. being lighted. Great is the power of light to mar or make enchantments. but in dark bodies it is a certain beneficial and generative virtue. doth monstrously represent a sight of horses' heads. and lighted. heing lighted in torches. makes blackamoors appear. and in the Holy Ghost a burning brightness. The like may he done with flies.

resemble the Sun. Chapter l. for if it be mixed with blood. it makes a sad red. and so most vehement loves are inflamed with only the rays of the eyes. flaming. and that vapor a blood (as it appears in swollen and red eyes). in an equal proportion. saffron. and black. by which natural philosophers judge of the complexion and property of their nature. Now the instrument of fascination is the spirit. darkish. and red. or ih precious stones. Of Fascination. but if it be mixed with a melancholy humor it makes a black color. "Thy eyes. even with a certain sudden looking on. or brown. a bluish. tending towards whiteness. green. and manifests black choler and a Saturnine nature. lucid. then." Know. the spirit of the one is joined to the spirit of the other and fixeth its sparks. through the eyes of him that is so bewitched. and iron colors. being thus wounded. a certain pure. but with melancholy and phlegm together. if there he an equal mixtion. especially in living things. are carried forth upon the lover and enchanter. So are strong ligations made. For an earthy color. moisture and dryness makes black. This doth always send forth. purple. in an equal proportion. curious. which comes from the spirlt of the witch.htm (5 von 26) [20. caused of coldness and dryness. earthy. it makes a reddish color. is brown. burning hot. Whence Lucretius sang concerning those amorous bewitchings: file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. through the eyes. rays like to itself. But if adust choler be mixed with blood it makes a hempen color. lucid. saffron. Reddish color shews blood. red. do carry with them a spiritual vapor. being opened and intent upon any one with a strong imagination. black. (part 3) shall relate how the colors of inferior mixed things are distributed to divers planets. also. and possesseth the breast of him that is stricken. purple. green. whence then the spirit and amorous blood. and when their eyes are reciprocally intent one upon the other. if unequally. leaden. and entering to his heart. All colors as black. or in perspicuous substances. have relation to Saturn. and those which are always green. it makes a hempen color. golden. with often beholding. So the eye. subtile vapor. Sapphire and airy colors. generated of the purer blood by the heat of the heart. the third and eleventh. Now. For cold makes white. being stirred up from the heart of him that strikes. clear. by the contagion of which it doth infect the eyes of the beholder with the like disease. whose rays..Heinrich Cornelius Agrippa: Of Occult Philosophy. and the sixth and eighth. being sent forth. wounds his heart and infects his spirit. stir up a most vehement burning in my marrow. doth cause divers colors more. if blood predominate. Moreover. or in metals. it makes a florid red. fair. the first and seventh hath the color white. resemble Mars. they direct the edge of their sight to the edge of the sight of those that bewitch them.02. it makes a citron color. but if it be mixed with phlegm alone. purple. and somewhat red if choler prevail. bloody. and the Art thereof. or mixed with silver. Mercury and the Moon. Golden. Book I. flaming. and bright colors. no otherwise than the blood and spirit of the vengeance of him that is slain are upon him that slays him. and burning. sliding down through my eyes into mine inward breast. known as the Houses of the Heaven. which. Whence Apuleius saith. viz. belong to Jupiter. But all white. a mud color. if melancholy. if choler predominate. violet. that men are most bewitched when. and when rays are joined to rays and lights to lights. betwixt saffron and purple. If phlegm abound. being sent forth to the eyes of him that looks upon them. as if it were with a dart or stroke. resemble Venus. the second and twelfth. all colors are more prevalent when they be in silk. doth dart its beams (which are the vehiculum of the spirit) into the eyes of him that is opposite to him. The Elements. penetrating the whole body. and in those things which resemble celestial bodies in color. ruddy. have their colors. Fascination is a binding. Red colors. a honey color. fiery. and blood be most predominant. which tender spirit strikes the eyes of him that is bewitched. the fourth and the tenth. carry the vapor of the corrupt blood together with itself. doth denote phlegm. amongst the Signs of the Zodiac. the fifth and ninth.2001 16:05:28] . a pale or palish. Blue. shews choler. by reason of its subtilty and aptness to mix with others. Those rays. but fiery.

being touched with the hand of him that died by an immature death. After this. that Pliny speaks of. also. and she be let go into the water. a piece of a nail from a gibbet. The spleen of cattle. stricken with lightning. also. slain in the same manner as a man is slain. Of certain Observations. that a woman is presently eased of her hard labor if any one shall put into her bed a stone or dart with which a boar or a bear or man hath been killed with one blow. So. and cast behind the back with one's hands. spittle carried in the band. the patient must be shut into a sleeping room. Therefore witches use collyries. if he shall presently spit into the middle of that band with which he gave the blow. the civet cat. also. touch it with his hand. or brought thus and thus.02. the party that was smitten shall presently be freed from pain. They say that by wood. and hung about the neck. and if they be before Sunrising fastened to another man's gate. and. they say. they use martial collyries. to affect and corroborate the spirit in this or that manner. as he passes in and out. and quotidian ague. will procure love. wrapped up in wool. They say. and the first ant that begins to draw at the parings must be taken and bound to the neck of the sick. cures them. To induce fear. will be cured there by. (part 3) The body smitten is. And Pliny saith that the parings of a sick man's nails of his feet and hands being mixed with wax. A man's eyes that are washed three times with the water wherein he hath washed his feet shall never be sore or blear. the blood of doves. The water of a green lizard cures the same disease if it be hanged up in a vessel before the patient's bed-chamber so that he may. but easy to experience. that they believe diseases may be expelled. the name of some widow being named at every knot. great is the power of fascination. The same doth a spear that is pulled out of the body of a man. It is a wonderful thing.Heinrich Cornelius Agrippa: Of Occult Philosophy. All parts do Sympathize i' th' wound. especially when the vapors of the eyes are subservient to the affection. or imposthume. or to spit in the shoe of the right foot before it be put on. that arrows. but know The blood appears in that which had the blow. In like manner. the door being sealed up with a ring. Book I. as of the eyes of wolves. They say that certain acts and observations have a certain power of natural things. and by this means will the disease be cured. they use Saturnine things. cures them if he that applies it saith that he is applying a medicine to the spleen to cure and ease it. that if any one shall be sorry for any blow that he hath given another. in quartanes.htm (6 von 26) [20. pulled out of the body of a man. and some verse be repeated over nineteen times. It is said that some do cure diseases of the groin with thread taken out of a weaver's loom and tying into it seven or nine knots. let all the parings of the nails be put into the caves of ants. cure the quartan. a rope doth the like that is taken from a gallows and hid under ground so that the Sun cannot reach it. will cure such like diseases. or sparrows. Producing wonderful Virtues. and so of the rest. tertian. is said to cure the cough. In like manner. they say. To procure misery or sickness. To procure love they use venereal collyries. The throat of him that hath a hard swelling. as hippomanes. This hath been approved of in a four-footed beast that hath been sorely hurt. Some there are that aggravate the blow before they give it. but yet the mind Is wounded with the darts of Cupid blind. and such like. Chapter li. The falling sickness is cured by meat made of the flesh of a wild beast. taken and stealthily placed under any one lying down. extended upon painful spleens. So they say that quartanes may be driven away if the parings of the nails of the sick be bound to the neck of a live eel. and them let him escape. alligations. They say that wolves will not come to a field if one of them be taken and his blood let by little and little out file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. is good when any one passeth through a dangerous place. any disease may be removed. and the like. if any one shall spit in his mouth.2001 16:05:28] . afar off or nigh at hand. in a linen cloth. if they have not touched the earth. if it shall not first touch the ground. and such like. And a little frog climbing up a tree. ointments.

Chapter lii. that if any woman hath enchanted thee to love her. These things Pliny recites. also weeping. which produce certain effects in us. to sit cross legged is sorcery. if downward. both of whom. and call to him by name and the man answer. as a thing which hindered all acts. also such as are religious. with a knife. Also.Heinrich Cornelius Agrippa: Of Occult Philosophy. and break it. that if any one shall measure a dead man with a rope. a white cock should be pulled to pieces in the middle by two men. having always found it by most certain experience. but be unfortunate and fall into misery and sadness. if. if then he fasten a knife or needle on the door. and the spirit of a medicine. conduce to the receiving of celestial gifts and expose us to the superior bodies. and must in that place bury the pieces of the cock. Arts of Divination. Thou must know that such like gestures and figures. The Methanenses.02. and afterwards from the head to the feet. Albertus of Chyrannis saith. he that be in the room shall be unable of his intention so long as those things shall be there. as are used by the austere and Saturnine man. gesture. it is said. The countenance. setting and figure of the body. he shall not prosper. and internal passions. the fingers being joined together like the teeth of a comb. also. therefore it was forbidden to be done in the counsels of princes and rulers. and then dig them up. and Metoposcopy. when the enchantment will be quitted. (part 3) of his legs. Of the Countenance and Gesture. if any one shall hold a viper over a vapor with a staff. and that the staff wherewith a snake was beaten is good against female diseases. they say. whilst the wind blows. being unbroken. So the gesture and countenance of any one lamenting. as the bowing of the knee. then from the shoulder to the same finger. and he himself be buried in that place from whence he was first drawn. imagination and spirit of another no man is ignorant. citizens of Trezenium.2001 16:05:28] . like unto the effects following the methods of gathering hellebore. How much also the countenauce and gesture of one person doth affect the sight. and sprinkled about the outside of the field. and that which they did then do. so also the gesture and motion of the body do get an efficacy by certain influences of the heavens. as are beating of the breast or striking of the head. it causeth purging. or when a medicine is given to any one of them. if any one shall stand before a man's chamber door. And. It is said that in gathering roots and herbs we must draw three circles round about them first. doth easily move to pity. if thou pullest the leaf upward when gathering it. as of one praying. Also. So the shape of an amiable person doth easily excite to friendship. have their Grounds. the Habit and the Figure of the Body. which. than odors. and to what Stars any of these do Answer -whence Physiognomy. must walk each way around the vineyard. accounted it as a present remedy for preserving of vines from the wrong of the southern wind. and a fixed look downwards. Also. For there are gestures resembling Saturn which are melancholy and sad. Book I. take the gown she sleepeth in out of doors and spit through the right sleeve thereof. is a charm. if any one afterwards shall be measured with the same rope. but if it be fierce or sad doth terrify them. as harmonies of the body. he shall prophesy.htm (7 von 26) [20. form and imagine. first from the elbow to the biggest finger. until both meet in the place from whence they began their circuit. being accidental to us. So a mild and cheerful countenance of a prince in the city makes the people joyful. do the soul. in the same manner. so much the more if the hands be joined about one or both knees. meanwhile taking heed of any contrary wind. motion. and such like. And Pliny saith. each keeping his part. making thrice those mensurations. with a sword. and Chiromancy. So they that are parents discover those impressions in their children of their previous conditions. do expose it no otherwise to the celestials. draws the humors upward and causeth vomiting. drawing the humor downward. such an one as a satirist describes: file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. the edge or point being downward. For as medicines and passions of the mind are by certain dispositions of the heaven increased. that to sit by women far with child.

a thin beard. must seek them out in books of Astrology. a bending of the knee. rough countenance and gesture are ascribed to Mars. are the shapes of men distinct. of a short stature yet of a handsome body. fierce. Those Lunary. caused by the same cause. also. but more white. frowning forehead. not black. angry. both Physiognomy and Metoposcopy. walking abroad. clapping of the hands as of one rejoicing and praising. and those of an amiable and cheerful countenance. of a frowning forehead. thin beard. great teeth before. to he ingenious. Mercury signifies a man not much white. also Chiromancy. and the bending of the knee with the head lifted up. a fair and round face. crafty. darkish red. do depend. The Signs. wise. short nostrils not equal. as of one that is worshiping. striking his feet together as he walks.2001 16:05:28] . of good manners and honest love. a handsome body. a round face. also. he that would know.Heinrich Cornelius Agrippa: Of Occult Philosophy. with eyes fixed to the ground. lean. a handsome body. eyes intent upon the ground. laughters. good stature. of a heavy gait. (part 3) With hang'd down head. long fingers. cruel. poisonous. of a long face. have their figures and shapes which. Jupiter signifies a man to be of a pale color. A sour. The Sun makes a man of a tawny color. and muttering sound He doth express with pouting lips. yellowish eyes. a turncoat. eyes not fully black. through like effects. fair eyes. mixed with a little red. the body covered with hair. witty. with a mixture of red. quick. with some marks in it. to have a straight and long nose. faithful and desirous of praise. Mars makes a man red. crooked. great veins. foretelling future events. upon these figures and gestures. of a terrible and sharp look. little eyes. and the faces of Signs. the blackness whereof is more intense. with red hair. are such as are movable. fair eyes. of good disposition and manners. and childish and the like. Solary are honorable and courageous gestures and countenances. of great eyes (not black altogether) with large pupils. His raging words bites in. Lastly. of yellow eyes. As we have spoken above of gestures so. of a rough skin. a subtile inquisitor. also kind. and subject to many fortunes. Those under Venus are dances. The Moon signifies a man to be in color white. yet the judgments of them are not to be file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. a round face. gentle and sociable. or black. without much hair and curly. A cheerful and honest countenance. or under the Moon. And although these divers kinds of divinations may seem to be done by inferior and weak signs. and kind. bold. great lips. as follows: Saturn bespeaks a man to be of a black and yellowish color. embraces. Venus signifies a man to be tending towards blackness. Those Mercurial are inconstant. not as causes but as signs. curled hair. are ascribed to Jupiter. Book I. jocund. patient and jocund. proud and crafty. high forehead. of a fair stature. betwixt yellow and black dashed with red. also. bold. variable and such like gestures and countenances. as of one honoring a king with one knee bent. fair hair.02. a seducer and murderous.htm (8 von 26) [20. a worshipful or noble gesture or bearing. arts of divination.

some were sacred. viz. for some are called Pedestria (i. the names of which are Confernova. go out of thy sight. that is a good sign concerning thy business. or elsewhere. passions of the mind. Many of these kinds of divination Aristotle made mention of in his book of Times. which were in former time in such esteem amongst the Romans that they would do nothing that did belong to private or public business without the counsel of the Augures. and then rest himself before thee on thy right side. Viaram is an augury when a man or a bird in his journey. that is a good sign concerning thy business.02. Sonnasarnova. when any fell in the temple. viz. being smitten. and others. therefore. and in going thou find or see a bird or a man resting himself before thee on the left side of thee.2001 16:05:28] . or. depending upon natural causes. amongst which Auguria and Auspicia are the chiefest. Herrenam. Of Divination. doth the more exactly imitate the celestial bodies. as when a sacriiice escaped from the altar. but before he comes to file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. he saith. coming from the right side of thee. There are some other kinds of divinations. pass before thee. mariners. that is a good signification in reference to thy business. Viaram. some are called Caduca (i. is so much the more like to the heavenly bodies and can receive larger gifts from them. or flying. Confert. which are known to every one in his art and experience to be in divers things. bending toward the left. Whosoever. Expounding their names. some are Celestial. which are taken from four-footed beasts. do prognosticate out of the probable signs of every kind of divination. Emponenthem. thou seeing of him on thy right side. which were taken from sacriiices. not out of superstition but by reason of the harmonical correspondency of all the parts of the body. and sad Auspicia. he saith: Fernova is an augury when thou goest out of thy house to do any business. To these is added Exauguration. and Scassarvetus. husbandmen.e. six on the right hand. Now. but before he comes at thee he rests. some are called Auguria. Scimasarvetus or Sonnasarvetus is when thou see a man or bird behind thee. shepherds. or fell upon another part of his body than he should. it is an ill sign concerning thy business. Confernova is an augury when thou dost first find a man or a bird going or flying. Confervetus. action. study. and in going thou see a man or a bird going or flying.htm (9 von 26) [20. so that either of them set himself before thee upon thy left hand. some of these were called Piacula.. (part 3) slighted or condemned when prognostication is made by them.. there are divers kinds of Auspicias. Fervetus.Heinrich Cornelius Agrippa: Of Occult Philosophy.). Book I. when the rod fell out of the hand of the Augure with which it was the custom to view and take notice of the Aipicium. Scimasarnova or Sonnasarnova is when a man or a bird comes behind thee and outgoeth thee. that is an ill sign concerning thy business. are Fernova. Chapter liii. countenance. Fervetus is an augnry when thou shalt go out of thy house to do any business. made a bellowing. and the Kinds thereof. motion. thou seeing of it. it is to thee a good sign. gesture. and six on the left hand. which are taken from birds. by which physicians. Michael Scotus makes mention of twelve kinds of Auguries. Cicero in his Book of Divinations largely declares that the people of Tuscia would do nothing without this art. and Sonnasarvetus. and. which are taken from thunderings and lightuings. the names of which.). either in nature. Confervetus is an augury when first thou find or see a man or a bird bending from thy right side. and opportunity of the season. Scassarnova.e.

The ancients did also prognosticate from sneezings. which first happen in the beginning of any enterprise are to be taken notice of. which follow the auguries. put off thy undertakings. the head. with his wings spread forth. Scassarnova is when thou see a man or a bird pass by thee. Dth not the cock by his crowing diligently tell you the hours of the night and morning. have learned by birds. whether clamorous or silent. unawares. Cilicians. Therefore. is an evil sign to thee. For in all things the Oracles of things to come are hid. coming from thy left side. and her manner of flying. Confert is an augury when a man or bird in journeying or flying shall pass behind thee. goeth out of thy sight without resting. and other things. if a man or a bird coming from thy right hand. or auspices. this is in evil sign. and which way she goes. if in the beginning of thy work thou shalt perceive that rats have gnawn thy garments. observing her setting as she sits.htm (10 von 26) [20. also. foretell rain. Umbrians.02. (part 3) thee he rests in that place. divine thereby that they shall live a single life. These they have proved by many experiments and examples. prophetical. by their often leaping above the water. forbear thy journey. pass out of thy sight. and. with their singing and chattering. If going forth thou shalt stumble at the threshold. and other peoples. Arabians. and. We see that many animals are. coming from the left side of thee. whether she goes before or follows after. two males be generated. what the daw declares. All these things must be diligently observed. The same also doth a black hen pigeon betoken.. for after the file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. and flies. and dolphins. warn of tempests. which seldom happens. Tuscians. Therefore they that meet a single daw. Book I. is an augury of good to thee. and thou shall see him resting anywhere. is said to be some presage and an augury. and passing to thy right. but will always live without a mate. viz. is a good sign. or accomplished to no purpose. These are those which the poets relate were turned from men into birds. which have a Signification in Auguries. but if. chase away the lion? Many birds. and solitary. Whence. whatsoever speech came into the breast or mind of a man rising in the morning.Heinrich Cornelius Agrippa: Of Occult Philosophy. hearken unto and mark. Emponenthem is when a man or a bird. but expect and wait for a fortunate hour for the dispatching of thy affairs with a better omen. desist from thy undertakings. If any ill omen happen in the beginning of thy business. thou seeing of it. nor females with any other males. or if in the way thou shalt dash thy foot against any thing. All the Auspicia. by a natural power imbred in them. whether on the right hand or left. lest thy intentions be whollfrustrated. and is a good sign. Chapter liv. of which Homer in the seventeenth book of his poem of the Odyssey makes mention. whether she waits for the approach of him that passeth by. because they thought that they proceeded from a sacred place. or flies from him. and resting in a place on thy left side. As. but those are the chiefest which omenal birds shall foretell. Orus Apollo saith in his Hieroglyphics that daws that are twins signify marriage. Scassarvetus is when thou see a man or a bird pass by thee. shall pass behind thy back to thy left. or two females. bending toward thy right. out of which male and female must be brought forth. Hartena or Herrenam is an augury that. and resting in a place on thy right side. It would be too long to relate all the passages which the Phrygians. and is an evil sign concerning thy business. because this bird brings forth two eggs. by their sharp pricking. in which the intellect is vigorous and operative. Of divers certain Animals. the males will not go with any other females.2001 16:05:28] .

that if a crow did croak over against any one. as death comes unawares. gave them victory. did portend to him an omen of two kingdoms. Thou shalt. betokens cheerfulness of entertainment. but by blood. as if they gaped after the greatest number of the slain. if contrarywise. and is never excluded from the secrets of Jupiter. the hippopotamus. which was verified in the beginning of the building of cities. doth betoken diligence and watchfulness. which being seen anew. coming seven days beforehand. also. but all other travelers. The painted bird gave the name to the city of Pictavia. who foreknow the secrets of the waters. and betokens envy. also injustice. doth betoken ingratitude for good turns. which she made good when she sat upon the spear of Hiero. out of the zeal of his love. of Macedonia. either to his body. by reason of some discord. Almadel says that owls and night-ravens. Cranes gives us notice of the treachery of enemies. and foreshowed the lenity of that people by its color and voice. by the most potent majesty of her sovereignty.02. fortune. yea. or children. who. as Naso sings: file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. Amongst the smaller birds. she portends advancement and victory. because she is not blind in the dark of the night. And in another place. and because they have most respect to that place where the greatest slaughter shall be. betokens the contrary. undergo much hardship. wife. The stork also is a bird of concord and makes concord. she always lives single. Sends forth her sad complaints with mournful tone. The bird albanellus flying by anyone. for their cheerfulness doth presage happy events not only to mariners. hardness. going forth to the first war. is therefore said to foretell death. son to Demarathus the Corinthian (and. Asia and Europe. an eagle setting herself unawares upon the target of Hiero. and is of more acute sight. and in greater matters. sometimes. On the contrary. unless they be overcome by the coming over of a stronger bird. as carefully observe crows. when they turn aside to strange countries. for she alone doth express love to her dam. Two eagles sitting all day upon the house at the birth of Alexander.. or houses. The pelican. who. Rome was built very auspiciously. if from the left to the right. yet. It was Epictetus the Stoics' philosopher's judgment. makes null the predictions of all other birds if she speaks to the contrary.Heinrich Cornelius Agrippa: Of Occult Philosophy. Then thou shall take heed to swans. fighting against the Crotoniensians. The bird origis is most envious. and ravenousness.2001 16:05:28] . betoken the death of the men of that country and those houses. The phoenix promiseth singular good success. The screech owl is always unlucky. honor. who was a sage author. because she drinks no water but blood. being come into Hetraria and going to Rome) and then flying high with it. that kills his dam. (part 3) death of her mate. it did betoken some evil. as of an eagle. An eagle. And Dido. An eagle flying over the Locresians. whence the poet sang: The Owl. For men that are dying have a near affinity with dead carcasses. The slothful Owl by mortals is esteemed A fatal omen-The same same bird sang in the capitol when the Roman affairs were low at Numantia and when Fregelia was pulled down for a conspiracy made against the Romans. The heron is an augury of hard things. for those birds are delighted with dead carcasses and perceive them beforehand. because she hazards herself for her young. betokened that he should be king. also. taking off the hat of Lucias Tarquinius Priscus. did portend to him the kingdom of the Romans. being spent with old age. signifies that a man should.htm (11 von 26) [20. which are as significant as daws. sitting on top of the house alone. pitied Æneas. viz. The bird cacupha betokens gratitude. so also is the horn owl. Vultures signify difficulty. the pie is talkative and foretells guests. for she flies higher than all other birds. therefore the ancient kings were wont to send out spies to take notice what place the vultures had most respect to. when she saw the unlucky owl. Also they foretell the places of daughter. Book I. because she goes to her young by night. unawares. The hawk is also a foreteller of contention. and afterwards putting it upon his head again.

for being stirred up with affection she seeks her consort hourly. A wolf rent in pieces a watchman of P. it portends to the emperor plenty of all things. And Cicero writes that at Thebais. such as you can give no credit to. who. by which augury he. and the reason is according to the augury's interpretations because that bird when he is beaten is silent. by their coming to or departing from. whence Anchises. Also domestic birds are not without some auguries. Fulvius at Minturn. little birds. but yet the wolf makes him speechless whom he sees first. Whence did Melampus. unless she be taken. the Augure. Also. A hog is pernicious. by how much the more serene it is. if this animal shall wear any unusual color. when she was great with him. for. a hawk flying over the head. yea. for they signify an obsequious people. Bees are a good omen to kings. where she is in as great danger. signifies an evasion. conjecture at the slaughter of the Greeks by the flight of little birds. which misfortune. and at length came forth a cock chick with a great comb. To meet a lion. Livia.02. when he was pronounced an enemy to his country. but if birds of another kind shall fight with them and are never seen to come together again. which was known in the progeny of Romans. cries out in Virgil: With war are Horses arm'd. To meet sheep and goats is good. as by a certain law of nature. and their flight.Heinrich Cornelius Agrippa: Of Occult Philosophy. A bat. Africanus and C. But when they are joined together in a chariot. because when they are dying they provide a place of safety for their young. threaten war.2001 16:05:29] . by their crowing. also. For the meeting of a weasel is ominous. by so much the more laudable shall the change be. And Almadel saith that these kinds of birds fighting amongst themselves. A wolf meeting any one is a good sign. for cocks.htm (12 von 26) [20. the effect whereof was seen in Hiero of Sicilia. omens of events are taken from beasts. A horse betokens quarrelings and fightings. was slain in Spain. when he saith: "Thou see now that no bird takes his flight in fair weather. seeing she is amongst animals the strongest and striking terror into all the rest. together with much happiness. foreshew That a family shall be increased or lessened. yet in love she is fortunate. is good. seeing of white horses. the embassador of Pompey. by their crowing all night. snatching away a book whilst he was at school. For the faith which they long since sucked from their mother the wolf and kept to themselves from the beginning. also. but when he himself hath overcome. promote hope. and the journey of him that is undertaking it. (part 3) We hate the Hawk. yet did Marius good. he was set into a little ship and so escaped the threats of Silla the conqueror. Book I. passed over to their posterity. A sparrow is a bad omen to one that runs away. he signifies labor. Au ass is an unprofitable creature. from whom a wolf. But for a woman to meet a lioness is bad. amongst the purveyors. cocks. although she have no wings. and running to the water. because they draw with an equal yoke. It is read in the Ostentarian of the Tuscians. took a hen's egg and hatched it in her bosom. Flies signify importunity and impudence because being oftentimes driven away they do continually return. confirmed to him the success of the kingdom. yet she flies. crows. they signify that peace is to be hoped for. the meeting of a hare is an ill omen to a traveler. If the foal of an ass meet any one going to an augury. because that arms amongst She always lives -Lelius. meeting any one running away. for she flies from the hawk and makes haste to the owl. when the Roman army was overcome by the fugitives in Sicilia. A mule also is bad because barren. is said to foretell. Moreover. which being granted. because she hinders conception. and therefore signifies pernicious men. did presage that the Bætians would obtain victory against the Lacedæmonians. it portends a new condition and state of that country. the mother of Tiberius. In like manner. He signifies perfidious men." Swallows. for such is his nature. do portend a great patrimony or legacy after the death of friends. supposing he saw a way of safety showed to him. entreated the aid of his friends that they would convey him to the sea. which the auguries interpreted that the child that should be horn of her should be a king. Whence Virgil to Pollio sings thus: file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. signify the change of a kingdom. for a lioness brings forth but once. saw an ass disdaining provender that was offered to him. patience and hinderances.

because Cyrus. It is good also to meet oxen treading out corn. amongst small animals. also. Chapter lv. Hence. Auspicia and Auguria. A snake creeping into the palace of Tiberius. either he or his wife would shortly die. yet they were unfortunate in battle. motion. being cast into the woods. which.Heinrich Cornelius Agrippa: Of Occult Philosophy. without all question these are more efficacious and clear which are infused into man's soul. diligently note and observe the condition of the man that meeteth thee. For seeing there are in all other animals so many discoveries of presages. for she lives apart from all other fishes. and an eel signifies a man displeased with everybody. and on the contrary the grasshopper promotes a journey and foretells a good event of things. Orpheus. and so much the rather if it be early in the morning. himself. which although breaking the way. Two snakes were found in the bed of Sempronius Gracchus. If a snake meet thee. and none that doth signify the truth more clearly. or burning the place. for the knowing of the courses and causes of things. portended his fall. and though they slew him as a presage of ill success. those winged. for this creature bath no power but in his mouth. The Brutian soldiers fighting against Octavius and Antonius. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. because he biteth himself sorely. is said to signify hope of money to come. near Tareutum. sometimes golden fleeces wear. Book I. Also. The castor. gesture. and within a few days he died. when the ants had devoured a tame dragon of Tiberius Caesar. speech. wherefore a soothsayer told him. and he. which afterwards were had in great esteem with all nations. habit. Also the ants. companion of Tobit. amongst all Auguries and Omens. Now they are verified by the light of natural instinct. which foretell things to come by animals and birds. both the consuls were intercepted by Hannibal by way of ambush. So a viper signifies lewd women and wicked children. saying. killed the male and let the female go. and both their generals. so as to be seen by hunters. because these kind of men live for the most by the sudden death of men. The meeting of monks is commonly accounted an ill omen. the angel. as we read. did teach and show first of all.02. and gave the name to the Mountain of the Capitol. that there is a certain Auspicium naturally in men's souls of their eternity. How Auspicas are Verified by the Light of Natural Instinct. portend security and riches. for the same day that they did gnaw gold in the capitol. Thou shalt. In the foundation of the city of Rome the head of a man was found with his whole face. yet by the favor of their Auspicium will recompense thee again. The locust making a stand in any place. which Tully himself testifies. if he would let the male or the female escape. complexion. and of some Rules of Finding of It Out. which Virgil seems to be sensible of when he sings: Nor think I Heaven on them such knowledge states. And changing. as if from this some lights of divination may descend upon four-footed beasts. exercise. it was advised that he should take heed of the tumult of a multitude. were slain. hinder thy journey. station. preferring the life of his wife. was nourished by a dog until he came to the kingdom. therefore. as vultures do by slaughters.2001 16:05:29] . in the meadows. and other creatnres. words. But. by which they are able to presage to us of the events of things. found an Aethiopian [Ethiopian] in the gate of their castle. which did presage the greatness of the empire. profession.htm (13 von 26) [20. A dog in a journey is fortunate. and to prepare safe nests for themselves. hinders one from their wishes and is an ill omen. mice signify danger. and a great army. and all such like things. is an m omen and portends that a man will injure himself. nor is ever found in the company of any. (part 3) But. stature. Brutus and Cassius. there is none more effectual and potent than man bimself. The spider weaving a line downwards. did not scorn as a companion. Rams shall scarlet bear. take heed of an ill-tongued enemy. the divine. but better to meet them plowing. his age. name. because they know how to provide for themselves.

and most like to prophecy. for she is never drowned in water. and such like. Foretells misfortunes and most sad events. going. It is mentioned in history that Heraiscus. was there daily fed. and is reputed to be most unfortunately ominous. that in his time a certain stork was convicted of unchastity by the smell of the male. He relates. By the same instinct.htm (14 von 26) [20. unknown both to themselves and men. her feathers being pulled off. you see how the lights of presage may descend upon some animals. and daw. William of Paris also makes mention of a certain woman in his time that. and leave the partridge which stole away her dam's eggs and sate upon them. as saith William of Paris. under Venus. as signs. Now. meat. and she. perceived a man whom she loved coming two miles off. and are set in their gesture. of which the poet saith: The ugly Owl. whence also the tacit consents of animals seem to agree with divine bodies. color. certain hurtful and terrible things are perceived. whom they never saw. a certain Egyptian. what are Jovial and what Martial. also nightly. Aristotle and Pliny relate concerning horses. was. by these examples. for she. flying. and is said to be most happy in her presages. coming to a certain man's table in Egypt. who. there is a certain power put into inferior things by which. what animals are Saturnine.02. and find them out and apprehend them. also the horn owl. the hawlet. he hearing them afar off. as the screech owl. because the brightness of this instinct is not common to all men. that did such a like thing. who know thieves by this instinct and men that are hid. For. We must consider. as is manifested in some dogs. by one of which a son of her host was killed. voice. and dedicated to Phoebus. By the same instinct partridges know their dam. solitary bird. although. is more sublime than all human apprehension. also. called the asp. Book I. and their bodies and affections to be affected with their powers. they agree with the superiors. The same doth Varro. Now. therefore. and. according to their properties. motion. also. after she knew of it. (part 3) Nor that their prudence is above the Fates. this Instinct of Nature. although no one knows or thinks of his being there. By the like instinct vultures foresee future slaughters in battles. So a thief. yet possessed of some of them. lying hid in a house. whence terror and horror ceaseth when men think nothing of these things. being judged guilty by a multitude of storks whom the male gathered together. torn in pieces by them.2001 16:05:29] . whence Ovid sings: Most happy is the cheerful.Heinrich Cornelius Agrippa: Of Occult Philosophy. singing Swan In her presages --There are also some birds that presage with their mouth and singing. according to the doctrine of the Platonists. haply. And Pliny makes mention of a certain serpent. But the swan is a delicious bird. discovering to them the fault of his mate. the soul being ignorant of them. and others which we have mentioned before. because she is a Saturnine. for the most part. especially in the auspices of mariners. being bid in some large building. not of all. and would never return to that house any more. whence Virgil: --. not only by his eyes but also by their voice. a man of a divine nature. are all of them called terrible and deadly. or marks of things. to draw forth their presages. which no bird well resents. having brought forth some young. could discern evil persons. and so of the rest. By this instinct there is a certain wonderful light of divination in some animals naturally. pie. by the same instinct. and thereupon did fall into a most grievous headache. strikes fear and terror and a troublesomeness of mind into the inhabitants of that house. so those birds wMch resemble Saturn and Mars. So an evil person. as the crow. as if they foresaw the flesh of dead carcasses. falling upon them with a full mouth. and gather together into places where they shall be. and very near. by the name of which they are ascribed to the deities. is sometimes perceived to be there by some one that is altogether ignorant of their being there. killed that young one.This did foreshow file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c.

Also. seeing sparrows sitting upon a tree. Many. Just so. There were also divinations and auspices which were taken from the inwards of sacrifices. did first look into the liver. dissembling. and whom. in which. and Apollonius. fair weather. who. being burdened with wheat. And Heaven surrounding in a long consort. Porphyrius. at which they much wondered.2001 16:05:29] .. In like manner thou shalt enquire into the reason of the rest. he said to his companions that that sparrow told the rest that an ass.All this is not for naught. making a great chattering and noise. Moreover. Aeneas. because every voice of every animal is significative of some passion of its soul. could be understood by men conversant about them. as amongst the ancients. and one sparrow coining from elsewhere unto them. Upon this account. But Democritus himself declared this art. the Platonist. now earth in a long train They seem to take. they then gave judgment and pronounced for victory. Lo! twice six Swans in a glad company Jove's bird pursued through the etherial Sky In Heaven's broad track. the bone-breakers. also. Tirefias. Now. vultures. it belongs to an artist to observe a similitude in these conjectures. or the like. teacheth her son. and the like. or with full sails the Bay obtained. the other for the enemy. excelled. whereof the one was called the head for the city. As they return with sounding wings they sport. swans. and so it was. of whom Lucan sang: And if the Inwards have no credit gained. as this is shown by number. buzzards. who hear and understand the speeches of animals. Proclus. as we read. which voices. And if this Art by Tages was but feigned. And Hermes saith that if any one shall go forth to catch birds on a certain day of the Kalends of November. being much moved with these words. cranes. the Platonist. as saith Pliny. and then flying away. that of old. I say. had excellent skill in the language of birds. that all that shall eat of this bird shall understand the voices of birds and all other animals. or taken. The Roman religion thought that the liver was the head of the inwards. whether to the right hand or to the left. all the rest following him. the Arabians say that they can understand the meaning of brutes who shall eat the heart and liver of a dragon. when slowly. the Tyanean. when Apollonius sat in company amongst his friends. they report. they are said to portend evil. and. saying. to disdain. of which whosoever did eat should understand the voices of birds. sadness. it is not so wonderful a thing. or anger. and the heads of this. eagles. Thales. being compared together. Most wonderful is that kind of auguring of theirs. thy friends and fleet have gained The port.Heinrich Cornelius Agrippa: Of Occult Philosophy. for they are to be considered in their flying. or another part. and shall boil the first bird that he catcheth with the heart of a fox. (part 3) Oft from the hollow holm that ominous Crow. believed and wrote that the heart of a mole conduceth to presages. as Apollonius said. in which were two heads. whether they fly slowly or swiftly. saith that there is certainly a swallow language. of whose blood mixed together was produced a serpent. as in Virgil. they signify a tempest. Venus. the inventor whereof was Tages. in his third book of sacrifices. Melampus. because two is a number of confusion.htm (15 von 26) [20. of whom Philostratus and Porphyrius speak. as joy. as we file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. When two eagles fly together. how many fly together. in these verses: --. fell down in a hole near the city and that the wheat was scattered upon the ground. Book I. the birds that portend future things by their flying are. if cranes fly apace. viz.02. Else me in vain my parents Augury taught. went to see. Hence the soothsayers enquiring after future things in the inwards. by naming the birds.

the figure of a crown appeared in the head of the liver. Book I. if a sacrifice fled from the altar. and flagging lies. and sitting in a golden chair and sacrificing. there was twice a heart wanting. M. and how monstrous and prodigious things are to be interpreted. because the same signs are for the same things. interpreted to portend a victory with a kingdom. were offering sacrifices. Hence it was accounted a thing of great concernment amongst the ancients as oft as any thing unusual was found in the inwards. also. and according to these. which was an omen of great riches. they do presage. another was slain by men of Lyguria. But as often as monstrous. or the like. by constellations and by prodigies. Also when Caius. and. We read that when Julius Caesar on a day went forth to procession with his purple robe. C. or help of the devil. (part 3) read. if the same thing. yea. that the inwards did signify the slaughter of Pompey's men and the victory of Caesar's. as is most certain.Heinrich Cornelius Agrippa: Of Occult Philosophy. their interpreter must be some excellent conjector of similitudes. Now. in Lucan. made a lowing. if there were a sacrifice found without a heart. besides eleven kinds of lightning. with specks of sprinkled blood They were --There was in times past such a venerable esteem of these arts that the most potent and wise men sought after them. as also some curious searcher. the soothsayer. or the like. to fortell the same. Another part is weak. a boy. Marcellus. these were deadly presages. and therefore advised that Sylla should eat those entrails himself.2001 16:05:29] . the ant put corns of wheat. Of the Soothsayings of Flashes and Lightnings. the entrails foretelling so much. But all these in these days are abolished. Also. one of them died of a disease. and how Monstrous and Prodigious Things are to be Interpreted. When C. which Posthumius. which was thought to be done by the power of the Gods. as when Sylla was sacrificing at Laurentum. Now. as Cicero makes mention of Midas. by showing rules for understanding the signification of them. and of wonders. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. of the inwards is to be considered. being smitten. partly by the negligence of men and partly by the authority of the fathers. it was the like ominous. according to these verses: In the inwards all defects are ominous-One part and branch of the entrails doth increase. we must consider that very thing and what happened after that. bath been seen in former ages. Chapter lvi. or fell upon any part of his body than he ought to do. the senate and kings did nothing without the counsel of the Augures. peoples and provinces that before the rest they might be prefigured and admonished by stars. and were called piacularia. The color. Petellius Coss. that the liver was consumed suddenly away and. For they have ordained sixteen regions of the heavens and have ascribed Gods to every one of them. Beats. Now. or a head was wanting in the liver. Both black and blue. the prince. and of them who at that time are employed about the affairs of princes and provinces. and moves with quick pulse the arteries.htm (16 von 26) [20. not long after. they search the heart. some great matter. Claudius and L. Of these Lucan made mention: Struck at the color Prophets were with fear. For the celestials take such care only for princes. Now. and the like for like. prodigious and wondrous things happen. Marius Utica was sacrificing. So prodigies have come before the birth and death of many eminent men and kings. For with foul spots pale entrals tinged were. into whose mouth whilst he was sleeping. or.02. the soothsayings of flashes and lightnings. the prophets and priests of Hetruscus have taught the art. there was wanting a liver. and nine gods which should dart them forth. Then. the bowels being finished.

their tempests. his father. being a very numerous army. therefore. as oftentimes in times past something hath been foretold of them. as Varro reports. the Aire. the chops. with which the whole house was overflowed. being consuls. and the Skie. he saith that water mixed with blood came down from heaven like rain at the time when Annibal did spoil Italy. also. foretold that he should have the kingdom. Aeromancy. But concerning these.htm (17 von 26) [20. which prodigious dream the event that followed made good. also. as also the noise. and Pyromancy. In Lucania it rained spongeous iron. and in the year before Marcus Crassus was slain in Parthia. which did presage that a very great pestilence should the next year overspread Rome. Hydromancy. that Numa Pompilius practiced Hydromancy. Moreover. the Rocks. the Elements themselves teach us fatal events. with which. Portius. in a hundred and fifty verses. The Seas. Hydromancy. Aeromancy. A little before the destruction of Leuctra. for in the water he called up the gods and learned of them things to come. near which place. their mcreases and depressions. the Fields. And in the wars of Denmark. sets forth. concerning a fight. also. to which. after Troy was taken. and Mountains high Foretell the truth ---The first. for monstrous prodigies did forerun great and eminent destruction. T. Hecuba. a year after. the Chaos. concerning the Macedonian wars. And Livy. but of that we shall speak hereafter. the Arabian. Concerning the second Punic war. of which the sorceress in Lucan seems to boast herself when she saith: The Earth. There appeared unto the mother of Phalaris the image of Mercury pouring forth blood upon the earth.Heinrich Cornelius Agrippa: Of Occult Philosophy. Annius was slain by Milus. persuaded him to depart. seeing it did portend the kingdom to Ascanius. Which art also Pythagoras. the noise of arms and the sound of a trumpet was heard in the air. a file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. Chapter lvii. which should set on fire Troy and all Asia. and exhalation. the art of which Almadel. The wife of Tarquinius Priscus. concerning which we shall more largely treat in the following chapters. So we read in Pliny that M.2001 16:05:29] . We read. when she was bringing forth Paris. which foretold. Book I. being consuls. L. is Geomancy. The mother of Dionysius dreamed she brought forth a satyr. The like events may be prognosticated of other like things. Attilius and C. the pits. and Pyromancy. A kind of divination found by the Persians. But there is another kind of Geomancy which divines by points written upon the earth by a certain power in the fall of it. (part 3) So bees sat upon the mouth of Plato when he was sleeping in the cradle. In like manner. saith. there appeared a flame licking the head of the crown of Ascanius and doing him no hurt. their ebbing and flowing. Now Hydromancy doth perform its presages by the impressions of waters. which is not of present speculation. colors. the swelling. were slain. was that of a boy who saw in the water the effigies of Mercury. Which thing. and at the same time in the temple of Hercules the doors that were shut with bars opened themselves. Paulus and C. Geomancy. have got their names. also. whence those four famous kinds of divinations. in the year when Annibal died it rained blood for two days. it rained milk and blood. Marcellus. Aeneas disputing with Anchises. by which was foretold the sweetness of his speech. are added visions which are made in the waters. Of Geomancy. all the events of the war of Mithridates. and the like. the judgments of the celestial influences must not be neglected. the trembling. seeing a flame lick the head of Servius Tullius. and the arms that were hanged on the wall were found on the ground.02. it rained wool about the castle of Corisanum. the Lacedemonians heard a noise of arms in the temple of Hercules. whicb foreshows future things by the motions of the earth. and other impressions thereof. all the soldiers of Lucania. Four Divinations of Elements. saw a burning torch.

names and characters. and strange shapes. it portends wind. where we shall speak of Oracles. unknown to men. Also torches. She makes acute. by the forms of which the prophet foretold what should come to pass. and sad. in a wood dedicated to Apollo. upon which they put plates of gold and silver and precious stones written upon with certain images. Of the Reviving of the Dead. pale and buzzing fires presage tempests. if they did reject them. and. by circles round about the moon and stars. or on one side. So the wife of Cicero foretold he would be consul the next year because. and to run round Like a Serpent ----Also in the Aethnean Caves and Fields of the Nymphs in Apollonia. towring flames. by mists and clouds. red. by fiery colors. auguries were taken from fires and flames -. and if the flame fly. by the blowing of the winds.2001 16:05:29] . Hither also may be referred the divination of fishes. amongst the answers of the Oracles. from a skin full of water. To these is also added Capnomancy. also. Book I. being melted and cast into the water. But of these things we shall speak of in the following chapters. as the fathers' fountain at Achaia. doth Aeromancy divine by airy impressions. and of Sleeping or Hibernating (wanting victuals) Many Years together. and thin colors. would look in the ashes. when they strike the fire before them and are not kindled. those being surmounted. There were also in former years fountains that did foretell things to come. Let Piety be bound. Increas'd by th' aire. There was of old a kind of Hydromancy had in great esteem amongst the Assyrians. after the sacrifice was ended. Also when a coal sticks to a pot taken off from the fire. practiced. Chapter lviii. so called from smoke. Let us implore the Gods for divine aid. of which kind there was use made by the Lycians in a certain place which was called Dina.htm (18 von 26) [20. For to wind in and out. and bright. To this may be referred that art by which lead and wax. sounds and motions when they are carried upright. but of these more in the following chapter. (part 3) long time after Numa. and on the Altar laid. there suddenly broke forth a flame. The Arabian philosophers agree that some men may elevate themselves above the powers of their body and above their sensitive powers. by visions and imaginations in the fire.Heinrich Cornelius Agrippa: Of Occult Philosophy. do express manifest marks of images of those things we desire to know. in Epidaurus. the middle being white.joyful. These things doth Atheneus more at large relate in the history of the Lycians. and that which was called the water of Juno. And then she makes the flames without all bound.that terrene. a certain man. and it was called Lecanomancy. which we read of in these verses in Statius. they receive into themselves -file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. and by stars with long tails. because it searcheth into the flame and smoke. near the sea.02. So also Pyromancy divines by fiery impressions. and when a coal is very bright. into which he that went to consult of future things let down roasted meat. circles about the snuffs of candles betoken rain. turning and winding. and presently that place was filled with water and a great multitude of fish. and when the fire casts off the ashes and sparkles. and by imaginations in clouds and visions in the air. After the same manner. if they did receive what was cast into them. or round. was a hollow in the dry sand. Of this kind are those that Pliny speaks of -. by rainbows. or when ashes are hard grown together on the hearth. did appear.

being favorable. seventy-two hours after his seeming disease. or makiDg alive. which. Lamia. the sons of Jupiter. makes mention of a man who was suffocated for six days. a certain man that was dead. by physicians and magicians. and a certain Arabian. And Rabbi Moises.a Divine Vigor. the tale-maker. and so may lay as if he were dead. sense. as they that were tried by the stinging of serpents. For we read of some that have been drowned in water. saith of Zachla. The same also hath often befell women by reason of fits of the mother. also. a man pertaining to the consul. raised from death again. Cæinus. so that the heart was not perceived to move. Book I. every patient. and Xanthus and Philostratus. newly separated) and inspire them again: As a weasel. then. This is the manner by which we understand magicians aud physicians do raise dead men to life. and motion forsake the body. we read in some approved historians. as it were. laid a certain herb upon the mouth of the body of a young man. and. then his body filled with breath. And because. for a certain time. and also that the man is not yet truly dead. that all the Souls of men are perpetual. relating the manner of these kinds of restorings to life. or great noise. after a few days. all like things. Seeing.Heinrich Cornelius Agrippa: Of Occult Philosophy. indeed. that a certain man. which sleep all winter. but lies astonied. If these accounts are true. after which the body rose and the young man spoke. lost the pulse of his whole body. that the prophet. And this is often found. which Patriarcha translated. and there are given signs whereby it may be known who are alive. or some other cure. and. others slain in war. sometimes lying hid in their bodies. be oppressed with vehement extasies and be freed from all bodily action. and Thalia. they say. others cast into the fire or put upon the fire. and dead. We may conceive that such kind of extasies [ecstasies] may continue a long time. that is killed. by the powers of their soul. and all these. are made of the same natures. Hercules and Palicy. and. is made alive again by the breath and cry of his dam. restored to life. and Magical confections (such as. are made of the ashes of the Phoenix and the cast skin of a Snake) do much conduce. or rising of the propitious Sun. who seemed to be dead. in the same book.htm (19 von 26) [20. although they seem to be dead. as it is in dormice and crocodiles and many other serpents. as Pliny testifies of Aviola. and so killed him because he buried him alive. as the historians relate of Aesculapius. until she was boiled. out of the book of Galen. were raised to life again. and to some impossible. as phlebotomy. although it be hard to be believed. out of Juba. Some say that he revived by the putting into his body a medicine made of honey. unless it could be accounted approved by an historical faith. were. in the first place. and did neither eat nor drink. to many may seem fabulous. of L. and his arteries became hard. And in the same place there is mention made of a man that buried a man. and when put into boiling water the dissected members did show life. indeed. his face being very green. also that many were. certain herbs. and many others. Magicians think that perfect men may.2001 16:05:29] . and others otherwise tried. And I have often seen a dormouse dissected and continue immovable. and thing that receives into itself the act of any agent is endowed with the nature of that agent and made conatural with it. also. turning toward the East. Tubero. the Egyptian prophet. Also we read that Glaucus. Glaucus was raised from death by taking honey into his body. And these are such as very seldom happen. Apuleius. And. by reason of a fall from a high place. being dead. unless there be some means used to recover them. as if she were dead. subject. the breast of the dead man did heave. the herb dragon-wort restored to life. and are in such a dead sleep that they can scarce be awakened with fire. when. whence the proverb. as they say.02. Gabienus. will die. Corfidius. or long staying under the water. being applied to their like. Tindoreus. that all the Spirits obey the perfect Souls. he prayed silently (a great assembly of people striving to see it). that in times of pestilence many that are carried for dead to the graves to be buried. may fall into a swoon. Hence they think that to this vivification. also. and as lions make alive their dead whelps by breathing upon them. were alive again. by the nation of the Marsi and the Psilli. although a man be not truly dead. It is also said that a man. so that the life. and he lay like a dead man. which may continue forty-eight hours. and anotber upon his breast. revive again. and we have above mentioned. and Apollonius the Tyanean. then a beating in his veins. therefore. We read that Aesop. that some file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. being filled with water. repair their dying bodies (with other inferior souls. concerning Tillo. the dying souls must. being dead. (part 3) by the perfection of the Heavens and the Celestial Intelligences -. And it is said.

action. seeing there are the same accidents to things. according to the intention or remission of the power of the medicine.02.htm (20 von 26) [20. when the hay began to be eaten up. M. arts and sciences are thus obtained. then he was found awakened as a man half dead and out of his wits. who took no food till the thirteenth year of her age. so that after a while. for certain days. sleep many months. or such like causes. which. called Philinus. in Venice. There is also a certain kind of divination by dreams which is confirmed by the traditions of philosophers. That also is wonderful which Theophrastus mentions concerning a certain man. but that he confirmed it. also. that Epimenides Gnosius slept fifty~seven years in a cave. that his brother. but arise from the remains of watchings. as Elias. may seem incredible. and by keeping in memory the same thing. whom they say slept 196 years. As Aristotle saith. for they are useless and have no divination in them. but yet that is not sufficient. We read. And there are also grave authors who describe a certain herb of Sparta. the martyr. Xenocrates. so be which hath often fallen upon the same visible thing. by many reasons. the examples of histories and by daily experience. in former time. Chapter lix. as also. and file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. Nicolaus Stone. avoiding excitements. Physicians say that there are some antidotes. being wearied with heat and his journey. I call that a true dream which is caused by the celestial influences in the phantastic spirit. knowledge is obtained. or sleepy disease. of which they that take too great a potion shall be able to endure hunger a long time. write. mind or body. to us. who lived over twenty years in the wilderness without meat till he died. and. or drawn together. the authorities of divines. being wearied. For. to be possible and natural. under a heap of hay. because these kinds of dreams come by use to divers men after divers manners. being fed with a certain food by an angel. The rule of interpreting these is found amongst astrologers. according to the doctrine of Synesius. being forewarned by that punishment. without meat and drink. The same doth Pliny testify of a certain boy. also. walked and fasted in the strength of that meat forty days. And this may befall a man by reason of some poisonous potion. an Helvetian by nation. Ecclesiastical histories confirm this opinion concerning the seven sleepers. it suggests itself to him that is asleep. as the mind is taken up about and wearied with cares. or of the passions of their mind. But Marcus Damascenus proves it. and like befalls like. without meat or drink. a greater wonder. and without consuming or corruption. hath assigned to himself the same opinion. neither doth he think it irrational that some should. By dreams I do not mean vain and idle imaginations. with which. the memory is confirmed by sense. as Paulus Diaconus and Methodius.to outsleep Epimenides. where. until the summer. And John Bocatius makes mention of a man in his time. Hence the proverb arose -. whom.2001 16:05:29] . was of the opinion that this long sleeping was appointed by God as a punishment for some certain sins. they dared not disturb them. Of Divination by Dreams. or hold it in their mouth. they say. there was no alteration in them so as to make them seem older. he saith. Book I.Heinrich Cornelius Agrippa: Of Occult Philosophy. Damascenus tells that in his time a certain countryman in Germany. and disturbance of the body. that there was a woman in lower Germany. if they do but taste it. fortune. There was in Norvegia a cave in a high sea shore. and event. and according to the divers qualities and dispositions of the phantastic spirit. After the same account you must conceive of dreams. the Scythians can endure twelve days' hunger. a man of no mean repute amongst philosophers. by little and little. Whence Synesius commands that every one should observe his dreams and their events. in the time of sleep until they awaked. and the people that went in to disturb them were contracted. But. who would every year fast four days without any meat. Wherefore. He also tells of a miracle of our age. at the same time. (part 3) men have slept for many years together. passion. months or years. seven men lay sleeping a long time without corruption. there cannot be given one common rule to all for the interpretation of dreams. slept for the space of a whole autumn and the winter following. who used no meat or drink besides milk. slept fifty-seven years in a cave. being all well disposed. by the knowledge of many experiences. in that part which is wrote concerning questions.

Heinrich Cornelius Agrippa: Of Occult Philosophy.htm (21 von 26) [20. the power of melancholy is of. do far better conjecture. if so be nothing slip out of his memory. So also there have been many melancholy men at first rude. and mental. passing beyond the bounds of the members. So we see that any most ignorant man file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. who (seeing he is cold and dry. and prophesied wonderful and divine things. Whence Plato. foretelling things to come. but from purified minds. who on a sudden were taken with a madness and became poets. were. saith he. especially if it be helped by any celestial influx. which it doth induce). melancholy. viz. And this thing. they say. imaginative. not that which they call black choler. And he. when it is stirred up. Chapter lx. in Ion. divine. rational. or a kind of madness. by physicians and natural philosophers (besides madness. or in the ninth Sign from the Sign of Perfection. it doth suddenly become a seat for inferior spirits. they think. He saith. is wholly carried into imagination. as all artists. We shall now discuss and examine Prophesying and Oracles. and bestows upon men the knowledge and presages of future things. and Lucretius were. viz. is a melancholy humor. For this. Democritus and Plato attest the same. So great also. Ion. divine. to be a natural and white choler. for by this means shall a diviner be able. according to a three-fold apprehension of the soul. by divine inspiration. prophets and poets. which divination Aristotle calls ravishment. saith the Sibyls. and most easily receive an impression of the celestials. dreams are more efficacious when the Moon overruns that Sign which was in the ninth number of tbe nativity. antiquity testifies. by which the mind oftentimes receives wonderful ways and forms of manual arts. Hesiod. It happens also. saying that there were some melancholy men that had such excellent wits that they were thought and seemed to he more divine than human. that when the mind is forced with a melancholy humor. happens under a three-fold difference. by reading of them. therefore. but also they that are watchful. also. some men are made. (part 3) such like rules. and estranged from all public affairs. for the most part. and. by their natural melancholy complexion. Now..02. that the violence of it is said. and the Bacchides. Therefore. and the highest of all the planets. to interpret his dreams. Besides. by which Spirits are sometimes induced into Men's Bodies.. by whose presence and instinct. as it were. to draw or entice evil spirits to seize upon men's bodies. which they themselves scarce understood. do not well understand what they wrote. as well in sleep as in watching. Homer. which is so obstinate and terrible a thing. yet treated accurately of each art in their madness. celestial spIrits also are sometimes drawn into men's bodies. by reason of their earnestness. men have been made drunk and spake most wonderful things. The cause. and accidents that befall.2001 16:05:29] . do. judge. therefore. Calcinenses. and with a diligent observation consider with himself the rules by which these are to be examined. saith that many prophets. as they say Tynnichus. were. especially of Saturn. by little and little. nothing moderating the power of the body. neither doth it proceed from nature or human arts. so also make it ascend higher. seeing he is the author of secret contemplation. as is a melancholy humor. For it is a most true and certain divination. and quickly conceive a habit. saying in his treatise of divination: Melancholy men. By melancholy. and teacheth that it proceeds from a melancholy humor. and some men are made poets. And this is Aristotle's meaning in his book of Problems. Of Madness. he doth. ignorant and untractable. and Divinations which are made when men are awake. sometimes. by its force. that all men that were excellent in any science. and Niceratus the Syracusan. burns. and stirs up a madness conducing to knowledge and divination. or revolution of that year. that. and of the power of a Melancholy Humor. hath his influence upon it) increaseth and preserveth it. that not only they that are asleep. Book I. as he withcalls his mind from outward business. they say. to commit to memory all things that are seen. in his Problems. if it be anything within the body. and Ammon. of this madness. we understand a melancholy humor here. with a kind of instigation of mind. after the violence of their madness was abated.

and.htm (22 von 26) [20. It foresees things which are appointed by predestination. understanding that Christ was at hand and remembering what the Sibyl. being taken with a madness. then it becomes a receptacle of sublime spirits and learns of them the secrets of divine things. The Maid returns. and to become a master in any such art. adoring him in these words: Dear race of Gods.02. and restitutions of ages. And. and such things as belong to them. (part 3) doth premently become an excellent painter. and the Orders of Angels. Behold! the World shakes on its pinderous axe. Yet he intimates that some sparks of original sin shall remain. So we see that a man sometimes doth on a sudden become a philosopher. But when the mind is turned wholly into reason it becomes a receptacle for middle world spirits. as rain. slaughter. as in those who are near to death. There are also some prognostics which are in the middle. had said. betwixt natural and supernatural divination. that my life would last so long. Rule with paternal power th' appeased Earth He shall ----Then he adds. he saith: If any prints of our old vice remain'd By thee they'r void. foretell the time. and the like. when be saith: Some steps of ancient fraud shall yet be found. or of the knowledge of good and evil. physician. a little after. or contriver of building. How all things at th' approaching Age rejoice! O. famine. being weakened with old age. because. such as future prodigies or miracles. inundations.2001 16:05:29] . So Virgil. shall be nulled. great mortality. and such things as belong to the knowledge of things eternal and the ascent of souls. He a God's life shall take. As would suffice thy actions to rehearse. Book I. so much file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. do sometimes foresee things to come. But when the mind is wholly elevated into the understanding. and fear shall leave the Land. and heavens immense. that thence the fall of the Serpent.Heinrich Cornelius Agrippa: Of Occult Philosophy. sang thus to Pollio: Last times are come. earthquakes. See earth.The Serpent shall And the deceitful Herb of Venom fall. tempests. saying: ----. order and issue of the battle. as the offspring of God. and himself their object be. And times Great Order now again is born. But when these kinds of spirits portend to us future things they show those things which belong to the disturbing of the Elements and changes of times. at the time when Caesar and Pompey were to fight in Thessalia. intimating that original sin shall be of no effect. and foretells mutations of kingdoms. and the changing of the law. And at last with a most great hyperbole cries out to his child. and voice. great stock of Jupiter. Cornelius Patarus. and Ocean tracts. Saturnian Realms return. Cumaea. and the poison of the tree of death. Cumaea's prophesie-Now from high heaven springs a new progenie. So the Sibyls prophesied of Christ a long time before his coming. the prophet to come. Hence it obtains the knowledge and understanding of natural and human things. as saith Plato. such as the Law of God. or an orator. did. As we read in Aulus Gelius that his priest. with Gods shall see Mixt Heroes. by how much the more men are less hindered by their sense. as did the Sibyl to the Romans.

whence the fancy is sometimes named the phantastical intellect. placed in the uppermost place. and is compared to the grossness of Earth. whose work is also to perceive and judge by the representations received. dispositions. so the touch perceives. which is grosser. divided into four. It is the opinion of some divines that God did not immediately create the body of man. to retain those representations which are received by the former senses. therefore. and to present them to the third faculty of inward sense. mean and low places: as to anger. Air. Fire. soft and moist. are the most pure. one body. and of spirits. and of the Threefold Appetite of the Soul. as by a dog. the head -. the understanding of intellectuals. but that all kinds of mortal animals were made only at the command of God. and because they are nearer to the place whither they must go (and their bonds being. This is that which shows us future things by dreams. and. but by the assistance of the heavenly spirits compounded and framed him. Book I. to desire.as the tower of the whole body -. and as sight discerns by the medium of the Air. For it is the last impression of the understanding. a little loosed. put together. Chapter lxi.and then the manifold organs of speech. it offers to opinion. seeing it represents nothing.02. and have an affinity with the nature of Fire and Light. or subjects. whose office is. of the External Senses. persecutions. Of the Forming of Man. which is the phantasy. assigning in it several provinces to each power thereof. and to commit those things which are thus discerned and adjudged. and most like to the nature of Water. and have a middle nature betwixt the Air and the Water. And it is most certain that man hath this sense. (part 3) the more accurately they understand. to which there are allotted five organs. For the eyes. the nostrils have the third order. then the ears have the second order of place and purity. in the second place. which opinion Alchious and Plato favor. and flights. and sends forth the impressions of other powers unto others. bodies hard. and election. resemblances of species. and the Mind. who hears. as seeing and hearing. then the taute. virtues. but those things which appear by the intellect. but to the more noble senses. is that belonging to all the powers of the mind. For the virtues thereof in general.2001 16:05:29] . They divide the senses into the external and internal. The more pure senses are those which perceive their objects farthest of. by the medium of a stick or pole. for it perceives bodies nigh. or what kind of thing that is of which the representations are. The external are divided into live. Now the touch only is common to all animals. thinking that God is the chief creator of the whole world. for. and. seeing they are no more subject to the body) easily perceive the light of divine revelation. and Water together. he is excelled by some animals. But the touch perceives both ways. mixing Earth. if he should have created them. what. but in particular. sees and smells more acutely than man. the manner of discipline. which. because it doth first collect and perfect all the representations which are drawn in by the outward senses. Last of all the touching is diffused through the whole body. are discourse. made of them all. Now the interior senses are. which doth not perceive but that which is nigh. it stirs up into an opinion. also those Inward. and are compared to the Air. and things seen. according to Averrois. whereof the first is called common sense. to the meaner of them. but of itself it receives images from all. in this and taste. counsel. The second is the imaginative power. and therefore immortalized them. have a greater degree of purity. and forms all figures. the midriff. as it were. or power of judging. and stirrings up to action. as it were.Heinrich Cornelius Agrippa: Of Occult Philosophy. The spirits. by its file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. to the memory to be kept. Then the organ of tasting. but in the other three. and operations.htm (23 von 26) [20. he excells all other animals. being so ordered that they which are placed in the more eminent part of the body. and the lynx and eagles see more acutely than all other animals and man. And those things which appear by sense. and Passions of the Will. as saith Iamblicus. they must have been immortal. the womb. foundations. then the smelling. known to every one. both good and bad. which they subjected to the service of the soul.

Now these senses have their organs in the head.2001 16:05:29] . in the enjoyment of which it prides itself and glorieth. the organs of voice and speech are many. therefore. but the cogitative power possesseth the highest and middle part of the head. and not willingly consents to that pleasantness which the senses hold forth. because it is free by its essence. or sadness at another's prosperity. the bowing of the tongue. which is a remission of. the lungs. there arise four passions in it. without any advantage to itself. although it be of itself of all things that are possible. it forms all the actions of the soul. thinking itself to have attained to some great good. The fourth and the last is envy.the one. Whereof the first is called oblectation. as It was in the devil (desiring himself to be equal with God) and. Book I.02. which expresseth its powers by the organs of the body. from its depraved appetite. if any one should. because.Heinrich Cornelius Agrippa: Of Occult Philosophy. as horror. for his own profit. in which are framed words and speeches. of itself. just as pity is a certain kind of Sadness at another's misery. The second is called effusion. as the inward muscles of the breast betwixt the ribs. according to their assimilation. which the sense follows. although Aristotle placeth the organ of the common sense in the heart. mdnem. as of a stone downward. the whole power of the mind and intention of the present good is melted. which are neither bodies nor any thing like them. yet. for the common sense and imagination take up the two forward cells of the brain. the incorporeal mind possesseth the highest place. Nature ordained in man. Of the Passions of the Mind. properties. and it hath a double nature -. Now these kind of file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. the lips. therefore. this would be rather out of love to himself than out of ill will to another. the memory the hindmost part thereof.htm (24 von 26) [20. or a certain kind of pleasure or delight at another man's harm. differing from the sensitive faculty in that the sensitive is. Above the sensible soul. which is in all stones. which is a certain quietness or assentation of the mind or will. Whence. because it obeys. and sorrow at another's good without his own hurt. the palate and the like. The passions of the human mind are nothing else but certain motions or inclinations proceeding from the apprehension of any thing. doth properly assign them. which inquireth into the causes. and is therefore ealled the active intellect. and is an inclination of nature unto its end. and by those internal the representations of bodies. and Kinds. whilst it assents to the inferior powers. Moreover. when beyond the oblectation. in like manner. and accommodates the external to the internal and impresses the body with its impression. The third is vaunting and loftiness. (part 3) property. And all these four passions. desiring nothing unless in some manner comprehended. and progress of those things which are contained in the Order of Nature. viz. the teeth. therefore. which we call envy. the third is intellectual. rejoice at another man's harm. or dissolution of the power. therefore called the contemplative intellect. Chapter lxii. and diffuseth itself to enjoy it. the body is affected sometimes. discerning by consulting what things are to be done and what is to be shunned. This order of powers. and. But the will. Differences. the arteries.. which is. And. and is content in the contemplation of the truth. is altered and depraved with pleasure and with continual anguish. the breasts. and it is divided into that irascible and that concupiscible. and is called the will. which is. as also things abstracted by the mind and intellect. defined to be an inclination of the mind to an effeminate pleasure. that by the external senses we might know corporeal things. lastly. fear. it may be also of things that are impossible. But the proper organ of speech is the mouth. It is said to be without any advantage to itself. and all those parts and muscles that serve for breathing. the tongue. convenient Or inconvenient. is wholly taken up in consultation and action. The other is a power of the mind which. their Original Source. the windpipe. according to this three-fold order of the powers of the soul. there are three Appetites in the soul: The first is natural. the grief or perplexity itself doth almo beget very many contrary passions. as of good or evil. with which. of those things which may be presented to the senses. arising from a depraved appetite for pleasure. another is animal.

is constrained. drawn back. And how great heats love stirs up in the liver and pulse. anxiety. joy. grief. sadness. as in the son file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. and anger. or to avoid the other. on the contrary. or desire of revenge. hatred is caused. or imaginative power. and are sometimes cured. by little and little. and is divided into that concupiscible and that irascible. also. when they are most vehement. but when with diffidency. they are called intellectual passion. under the notions of virtue or vice. or honest or dishonest. what sadness can do is known to all. the Sicilian tyrant. anger. a bitter taste and a loooenesa Fear induceth cold. which are: love. but the irascible power respects good or bad. love or lust. hope. Sensual. When they follow the intellectual apprehension. mirth or pleasure. and so respect good or bad. and paleness. some men looking from a high place. inward or outward. first of all. by changing the accidents in the body. profitable or unprofitable. though absent or at hand. by reason of great fear. It is also manifest that such like passions. (part 3) apprehensions are of three sorts. hatred. though it seems to be the body of another man so affected. Sadness causeth sweat and a bluish whiteness Pity.Heinrich Cornelius Agrippa: Of Occult Philosophy. or loathing. in sadness. Sometimes wonderful effects are produced. under the notion of just or unjust. Now. So in joy. divining by that kind of judgment the name of the one that is so beloved in an heroic passion. And this is manifest to all men. are moved to the brain. may cause death. hath a ruling power over the passions of the soul when they follow the sensual apprehension. produceth heat. and Intellectual. of injury or hurt offered. So Naustratus knew that Antiochus was taken with the love of Stratonica. are dim-sighted and weakened. and so is caused horror. Again. flying from. for when they follow the sensitive apprehension then they respect a temporary good or evil. For this doth. and sometimes loose their senses. Chapter lxiii. by little and little. love. in fear. So in joy. they are called rational or voluntary passions. So. and both respect good and bad. it is manifest that amongst some lovers there is such a strong tie of love that what the one suffers the other suffers. We know that dogs oftentimes die with sadness because of the death of their masters. The phantasy. died suddenly. Now. and are sometimes freed from a disease. physicians know. praise or disgrace. or. so desire is caused. viz. long diseases follow. When they follow the rational apprehension. of its own power. According to these three are three sorts of passions in the soul. though absent. there is caused anger And so we find eleven passions in the mind. and are called natural or animal passions. to obtain the one. doth often ill affect the body of him that takes pity. Anxiety induceth dryness and blackness. Sometimes. or grief. though present. or hatred. in bashfulness. then sadness. For when the concupiscible power respects good and evil absolutely.02. or syncrisis.. fear. Book I. horror. and by moving the spirit upward or downward. the faculty of choosing from comparison. desire..htm (25 von 26) [20. seeing her son returning from the Canensian battle. redness. speechlessness. After the same manner in anger or fear. or evil. and this be only about some evil past. despair. and by producing divers qualities in the members. Also. And so we read that Sophocles. the subject of the passions of the soul is the concupitive power of the soul. by reason of these like passions. tremble. and this sometimes with confidence. holdness. under the notion of profitable or unprofit able. And so there is caused hope or boldness. or delightful or offensive. as it were. men many times die. How the Passions of the Mind change the proper Body by changing its Accidents and moving the Spirit. So a certain woman. or true or false. then despair and fear. the spirits are driven outward. under the notion of some difficulty. also. and Dionysius. then there is caused delight. but suddenly. So fears and falling-sickness sometimes follow sobbing. and respect good or bad. if it respects good. When it respects good. that with too much joy. but if evil. did both suddenly die at the news of a tragical victory.2001 16:05:29] . But when that irascible power riseth into revenge. inward. also. change the proper body with a sensible transmutation. the heart is dilated outward. which is a kind of sadnesss. though present. Rational. according to the diversity of the passions. trembling of the heart. but under a different notion. or.

oftentimes life.htm (26 von 26) [20. can do. And such like things sometimes appear in beasts. Alexander the Great shows. leave the members.Esoteric Archives Contents Prev agrippa1. who. are sometimes returned. the father of Theodoricus is said to have sent forth out of his body sparks of fire. which naturally he could never do.02. so that sparkling flames did leap otit with a noise. being circumvented with a battle in India. (part 3) of Orwaus. So with a sudden fall. whom his mother brought forth dumb. part 3 Next timeline file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1c. as in the horse of Tiberius. or motion.2001 16:05:29] . and presently again. sense. Book I. was seen to send forth from himself lightning and fire. which was said to send forth a flame out of his mouth. And how much vehement anger. joined with great audacity. Twilit Grotto -. yet a vehement fear and ardent affection made him speak.Heinrich Cornelius Agrippa: Of Occult Philosophy. on a sudden.

So Cyprus. and are fearfully tormented. not only over the Body but the Soul. the seeing of any filthy thing causeth nauseousness. and transfigured. drawings etc. passing over rivers. whilst he did wonderfully meditate upon the wounds of Christ. The foresaid passions sometimes alter the body by reason of the virtue which the likeness of the thing hath to change it. which sees another gape. And sometimes men's bodies are transformed. For a vehement cogitation.htm (1 von 12) [20. which they received -the one. The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. and in the morning he was found horned.) are provided for the personal use of students.02. perceive a bitter spittle in their mouth. and also transported.Heinrich Cornelius Agrippa: Of Occult Philosophy. when. Many. that at the sight of a medicine. also. when they hear any one name sour things. And William of Paris saith that he saw a man. So men may grow gray on a sudden. Peterson and is protected by the copyright laws of the United States and the Universal Copyright Convention. How the Passions of the Mind change the Body by way of Imitation from some Resemblance. many are transported from place to place. All materials are copyrighted and are not in the public domain. nor the odor. and sometimes when they are awake. So he. so upon those of anothers. another to eat sharp or sour things. when. by the dream of one night. no otherwise than by the vegetative power. and the blood impresseth the figure on the members that are nourished by it. or because we see. scholars. may be referred those many scars of King Dagobertus. (part 4) Twilit Grotto -. part 4 Next timeline Heinrich Cornelius Agrippa: Of Occult Philosophy. bit with a mad dog. and marks of Franciscus. whilst he was afraid of correction. Chapter lxiv. when they see bitter meat given to any. Some. gapes also. some that are in a dream think they burn and are in a fire. fall into a swoon. and what Force the Imaginative Power hath. Upon this account. did very much wonder at and meditate upon the fight and victory of bulls. Book I. and in the thought thereof did sleep a whole night. or imagine. their tongues waxeth tart. as neither the substance of the medicine. and the public. Copyright © 2000. which power the vehement imagination moves. fires and unpassable file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. being stirred up by a vehement imagination. And some. (part 4) This HTML edition by Joseph H. and the other.2001 16:05:37] . So. have grown up from boys into perfect men. elevating cornific humors into his head and producing horns. was affected as much as he pleased. but only a resemblance apprehended by their imagination. pictures out the figure of the thing thought on. translations. images. Also. as the substance of the fire is not near them. So the imagination of a woman with child impresseth the mark of the thing longed for upon her infant. after he was chosen king of Italy. nor the taste of it came to him. of the Transforming and Translating of Men. Any commercial use or publication of them without authorization is strictly prohibited. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted. Hereto. The materials on the Twilit Grotto Esoteric Archives (including all texts. whilst it vehemently moves the species. impresseth upon his body the image of dogs. and some. Individuals distributing illegal copies will be pursued legally along with their Internet Service Providers. Book I. descriptions. as if they did truly burn. as upon those of the same body. All rights reserved. Peterson. as in setting the teeth on edge at the sight or hearing of something. but only a kind of resemblance was apprehended by him. which they represent in their blood. at the sight of a man's blood. and the imagination of a man.Esoteric Archives Contents Prev agrippa1. and this oft times when they are in a dream.

cannot only change their own body. if they cried out aloud. who was rough and hairy all over her body. do move the organ of the touch in their original. and. unto the imagined place. were changed into men. So the soul. So great a power is there of the soul upon the body. And Austin [Augustine] makes mention of some men who could move their ears at their pleasure. as out of a bag. with his speckled rods set in the watering places. like a wild beast. and suggestions. who. by a dream. dogs. They report of Gallus Vibius that he did fall into madness.. Whence they stir up the members and organs of motion to motion. that whichever way the soul imagines and dreams that it goes. and therefore acts more upon the soul than the sense doth. there was a wench presented to Charles. a certain woman called Caietava. Now. but also is done among brute creatures. Also Pliny relates. So women. as Celsus relates of a certain presbyter. not out of sight. by certain strong imaginations. And we see that in these days there are many who can so imitate and express the voices of birds. whilst they be mating. many years after they were married. So Avicen is of the opinion that a camel may fall by the imagination of any one. but lay without any motion or breathing. do often bind themelves into a strong affection for any one. impress a color upon their wings. yet he could. and they can thus take away or bring some disease of the mind or body. as like that which Avicen describes of a certain man. by degrees. and another one called Aemilia. and are moved. as he said. so that some wonderful impressions are thence produced in elements and extrinsical things. thither doth it lead the body. not only in its proper body. when he pleased.02. So we read that Jacob. being strongly elevated. We read many other examples by which the power of the soul upon the body is wonderfully explained. And this. by the above file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d.Heinrich Cornelius Agrippa: Of Occult Philosophy. viz. but on purpose. and there appear in his body the shapes of dogs. the patriarch. (part 4) places. Pontanus testifieth that in his time. and there are some that can bring up what they have swallowed. dreams. are impressed upon their spirits. he assimilated their madness to himself and became mad indeed. afar off. for. so that when any one pricked or burnt him he felt no pain. as it were. So the soul sometimes is. brought in by certain magical arts. did discolor the sheep of Laban. a town situated upon the territories of Pisa. and of another that could sweat at his pleasure. And it is well known that some can weep at their pleasure. that they can scarce at all be discerned. by hanging white clothes around the places where they mate. So the longing of a woman with chiid doth act upon another's body when it signs the infant in the womb with the mark of the thing she longs for. but also can transcend so as to work upon another body. Now. So they say that Medea. The passions of the soul which follow the phantasy. but from the interior phantasy. and pour forth abundance of tears. being mixed with vapors. cattle. could affect his body with the palsy. when they are most vehement. and other birds. and inflamed with a strong imagination. we see. Book I. who. but also in other bodies. Whence we produce white peacocks. altogether abstracted from the body. that women have been turned into men. For the passions of the soul are the chiefest cause of the temperament of its proper body. and some that could move the crown of their head to their forehead and could draw it back again when they pleased. who. or fear. could make himself senseless and lay like a dead man. when they please. hear men's voices. whom her mother. together with phantasy. how much imagination can affect the soul no man is ignorant. as Marcus Damascenus reports that at Petra Saneta. or boldness. Chapter lxv. by divers examples. affected with a religious kind of horror by the picture of John the Baptist (which was in the chamber she occupied). How the Passions of the Mind can Work of themselves upon Another's Body. sends forth health or sickness. for it is nearer to the substance of the soul than the sense is. as often as he pleased. whilst he did imitate madmen. by a vehement imagination or speculation. and some men. was filled with love for Jason.2001 16:05:37] . not casually. So the imaginative powers of peacocks. when the species of any vehement desire. is not only in men. king of Bohemia. afterwards brought her forth after this fashion. So many monstrous generations proceed from monstrous imaginations of women with child.htm (2 von 12) [20. without any mistake. which is the original of local motion. So he who is bitten with a mad dog presently falls into a madness.

be affected with the mind of another. by him affection and habit only. very much for the receiving of the benefit of the Heavens. contemplations. affect vehemently. than the medicine itself. affections. To these things Avicen. be so conformed to any Star as suddenly to be filled with the virtues of that Star. and many prophets and holy men of our religion. On the contrary. or by us. by the Heaven.02. imagination. that a strong belief. being full of noxious rays. and the like. for their soul. sometimes. elections. but also anothers. or receiver) to him that co-operates in any thing. And it is verifled amongst physicians. also. and calls itself back to things separated. the same doth the strong imagination of the physician work. and Gallen assent For it is manifest that a body may most easily be affected with the vapor of another's diseased body. they say that a man. being able file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. Algazel. Upon this account. the contemplating mind. and more prevalent in its motion than the vapors exhaling out of bodies. doth oftentimes affect another's body. So also the desire of witches to hurt doth hewitch men most perniciously with steadfast looks. Chapter lxvi. For our mind can. so something of either bad or good is derived from anything bad or good by those that are nigh to them. Now. more. through imagination or by reason of a kind of imitation. Empedocles. as well as its own. For as the smell of musk doth penetrate. when it vehemently intends itself. fervent. For. and. That the Passions of the Mind are Helped by a Celestial Season. by reason of their dignity and nearness to the Superiors do much more partake of the Celestials than any other material things. And certain women in Scythia. So that there is made. neither are there wanting mediums by which it should work. Book I. For the same that the efficacy and virtue of the medicjne works. and an undoubted hope and love towards the physician and medicine. which may continue a long time. It conduceth. is not of present consideration or enquiry. as it withdraws itself from all sense. they advise that the society of good and fortunate men be endeavored after. and gives power to the work which we intend to do. neither is another's body less subject to another's mind than to another's body. Aristotle. it appears how the affection of the phantasy. as if it were a proper receptacle of the influence thereof. in as much as the reason is more excellent than the phantasy. as saith Ptolemy. in every work and application of things. Now. they have certainly a greater power in the reason. Therefore. strong.htm (3 von 12) [20. nature.2001 16:05:37] . for that will be a great help. and a vehement application of the worker. if we shall. make ourselves suitable to it in our thoughts. as it were. lastly. and. as they agree with the Heaven. when it is fixed upon God for any good with its whole intention. Again. in any work. and the thing to be done in us. in the vapor of tbe eyes there is so great a power that they can bewitch and infect any tbat are near them. deliberations. as the cockatrice or basilisk which kill men with their looks. killed whomsoever they looked angry upon. hope. By this means we read that many miracles were done by Apollonius. let no man wonder that the body and soul of one may. because by their nearness they do us much good. For such like passions do vehemently stir up our spirit to the likeness of the Heavens and ezpose us and ours straight-way to the Superior Signifcators of such like passions. yea. and become most powerful by virtue of the Heaven. doth not only affect its own proper body. in like manner. We must. a fixed intention. which things we shall now consider. the image of the virtue to be received. they have much greater power in the mind. may act upon another. (part 4) examples. either by any natural agreement or by voluntary election. conduce much to health. and deliberation. and believe strongly. if the foresaid passions have so great a power in the phantasy.Heinrich Cornelius Agrippa: Of Occult Philosophy. seeing the mind is far more powerful. imaginations. The passions of the mind are much helped. unless it exposeth itself to Saturn. philosophers advise that the society of evil and mischievous men must be shunned. For our mind doth effect divers things by faith (which is a firm adhesion. Pythagoras. which we plainly see in the plague and leprosy. with some divine gift. imagine. amongst the Illyrians and Triballi. and are helpful. therefore. he which chooseth that which is the better seems to differ nothing from him who hath this by nature. therefore. Philolaus. Therefore. infects them that are near with a hurtful contagion. and how Necessary the Constancy of the Mind is in every Work. for this. in us.

So many wonderful virtues both cause and follow certain admirable operations by great affections in those things which the soul doth dictate in that hour to them. things that receive a superior degree of any star. so distrust and doubting doth dissipate and break the virtue of the mind of the worker. Impress certain wonderful Virtues upon inferior Things. hath an efficacy to hurt and destroy. images. in that hour when such a like appetite doth invade it. The like is in other things. he that works in Magic must be of a constant belief.02. and the like. and Intelligences of the Celestials. because the presence of the Solary virtue is more agreeable to a cock file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. Book I. and binding to that which they desire. say that man's mind. which is the medium between both extremes. whatsoever the mind of him that is in vehement love. so from the opportunity and celestial influence. or attract. better and more convenient hour or opportunity. and of necessity an efficacy. is joined with the mind of the stars and intelligences. How the Mind of Man may be Joined with the Mind of the Stars. and this. How our Mind can Change and Bind inferior Things to the Ends which we Desire. or is otherwise affected. For the superior binds that which is inferior. becoming efficacious to that which it desires. being so joined. that every mind that is more excellent in its love and affection makes such like things more fit for itself. enchantments. that is willing to work in Magic must know the virtue. which could not be joined and united to our labors without a firm and solid virtue of our mind. There is also a certain virtue in the minds of men of changing. as from the soul of the operator.Heinrich Cornelius Agrippa: Of Occult Philosophy. or very little. And this is the manner by which their efficacy is found out. according as they agree or disagree amongst themselves. affects. or binder things which have an inferior. figures. moving the mind in that manner.htm (4 von 12) [20. and not at all doubtful of obtaining the effect. order. And it is a general rule in them. especially when the patient placeth much confidence in the physician. which Thomas Aquinas. together with them. hath an efficacy to cause love. so all things have a natural obedience to it. Chapter lxviii. converted to the superior. although it be in false works. speeches. and many other wonderful experiments as to everything which the mind affects. attracting. Chapter lxvii. is the cause of some wonderful virtue being infused into our works and things. hindering. oftentimes presently takes of itself a strong. in his third book against the Gentiles. through its passion and effects. measure. be credulous. Wbence a lion is afraid of a cock. By this reason. especially the Arabians. (part 4) to change the qualities in the bedy of the sick. But know that such things confer nothing. when it is carried upon the great excess of any passion or virtue. therefore. in relation to the Power of the Universe. By this means. Every one. words. And according to this is verified the art of characters. For. For our mind. by that means disposing himself for the receiving of the virtue of the physician and physic [=medicine]. Therefore. help the appetite of the soul and acquire certain wonderful virtues. For all those things which the mind acts and dictates by characters. by the same reason. whence it happens that he is frustrated of the desired influence of the superiors. dictates. because there is in the mind an apprehension and power of all things.2001 16:05:37] . and all things obey them when they are carried into a great excess of any passion or virtue. bind. and degree of his own soul. The philosophers. and. and converts it to itself. which the mind affects with a strong desire. as a firm and strong belief doth work wonderful things. when it is most intent upon any work. and wrought upon. gestures. confesseth. and more to that which desires them with a strong desire. to the author of them. and. so as to exceed those things which they bind. and to him which is inclined to them. as if he were the author of them. and the inferior is. and some speeches. and whatsoever the mind of him that strongly hates.

and from this to the mind. and greatest of all in speeches and motions. and whilst we are awake. unto the hearers. therefore. to quietness or sadness. to worship. celestial. Now. and is brought forth with the breath of a man. It being shown that there is a great power in the affections of the soul. and supernatural. in which nature bath coupled the corporeal voice and speech to the mind and understanding. because. a word is two-fold. signifies reason. to love and joy. are the fittest medium betwixt the speaker and the bearer. and a word. or from any of a more holy order. that the power of the thing. it looseth and hindereth. Chapter lxix. by which part we do chiefly excel all other animals. from the objects to the senses. and that more excellent or strong. almost all men testify. for these (as it were certain signs and representations) receive a power of celestial and supercelestial things. and properties of locution. in which it is first conceived. it hath a superior degree of the Celestial Bear. lies under the form of the signification. and then is expressed by voices and words.2001 16:05:37] . But an uttered word bath a certain act in the voice. Of Speech. although in a less degree). so more mysteriously. you must know. viz. in the order of Jupiter. that often they change not only the hearers but also other bodies and things that have no life. Also those that come from a more worthy tongue. when Saturn or Mars.in the order of the Moon. and the Occult Virtue of Words. and are called rational. causing contrary effects in these inferior bodies. in a Saturnine order. according to the voice. but we are called rational from that reason which is. where there is nothing wanting.Heinrich Cornelius Agrippa: Of Occult Philosophy. say that in this very voice. by which we chiefly differ from the brutes. (part 4) than to a lion. or word. which is made without a voice. in a Mercurial order. but also the virtue of the speaker. Book I. it opposes Venus or Jupiter. making that a declarer and interpreter of the conception of our intellect to the hearers. Words. that there is no less virtue in words and the names of things. Chapter lxx. and from a power put into them by the virtue of the speaker. and the like. in the order of Mars. carrying with them not only the conception of the mind. and of this we now speak. and then from these to the imagination. For logos. An internal word is a conception of the mind and motion of the soul. speech. moreover. with a certain efficacy. he binds and draws the inferior into admiration and obedience -. as in dreams we seem to speak and dispute with ourselves. which is taken for that part of the soul which contains the affections (which Galen saith is also common to brutes. So the diamond hinders the loadstone. But the dissolutions or hinderances of such a like binding are made by a contrary effect. we run over a whole speech silently. For in the Heavens.02. in the order of Mars. in its order. to fear and discord. so. it is superior to it. there can in no wise be hatred or enmity. for as the greater excess of the mind binds. lastly. of which they are the vehicle. when he is opportunely exposed to tbe celestial influences (as by the affections of his mind and due applications of natural things). as from the virtue of things explained. with opening of his mouth and with the speech of his tongue. for astrologers say that these are most at enmity. to servitude or infirmities.e. internal and uttered. First file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d.htm (5 von 12) [20. first.. That the proper names of things are very necessary in Magical Operations. which is called Declarative Reason. Now those words are of greater efficacy than others which represent greater things -. So a loadstone draws iron. In like manner any man. it opposes Saturn. And. also. and contrary the one to the other (i. and this oftentimes with so great a power. in a Venus order. to persuasion and obsequiousness. when the mind feareth Venus. in Greek. as more expressly. not from reason. understood in words and speech. Of the Virtue of Proper Names. The Platonists. or name framed. if be become stronger in a Solary virtue. and where all things are governed with love. with its articles. therefore. For the natural power of things proceeds.). The ground of such a kind of binding is the very vehement and boundless affection of the soul with the concourse of the celestial order. as it were some kind of life. because.as intellectual.

therefore. so the name of it was. Therefore. let him that would know find it out in Livy and Macrobius. and seriously. and is discerned in them and know the things by them.02. with an intention exercised upon the matter rightly disposed. magicians command that we call upon and pray by the names of the same star. therefore. or miracles. that when they did besiege any city. keeping the power of things. Now the verse with which the Gods were called out and the enemies were cursed. so that being used it doth shine the more. that he should name them. or men. first of all signifies by the influence of the celestial harmony. gave them all names according to their natures. knowing the influences of the Heavens and properties of all things." Adam. indeed. rules. and setting forth those things which such a kind of star is wont to cause by way of its influence. enchantments. invocations. So we read in Philostratus. they did then with some verse call forth the Gods that were the protectors of that city. and establishing. contain in them wonderful powers of the things signified. and lastly. by their courses and file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. also. by praising. (part 4) conceived in the mind' as it were through certain seeds of things. and being resisted is more confirmed and consolidated. and did curse the inhabitants of that city. of which sort are verses. where God brought all things that he had created before Adam. and by the elements. our Gods Their Altars have forsook. by articles.That kept this Realm. with competent numbers and proportions. Chapter lxxi. and of the Virtues and Astrictions of Charms. which virtue is not in simple words. he pronounced some occult thing. which being known. and the name of that God under whose protection it was. makes mention of. obtestations. binding. made most efficacious to act as often as it shall be uttered in due place and time. and by supplicating and begging for that which we desire to get. deprecations. in composing verses and orations for attracting the virtue of any star or deity. and to infer them in verses. conjurations. saying. then by voices or words. or name to them to whom such a verse belongs. you must diligently consider what virtue any star contains. and was presented to Apollonius. and duly distinct. and such like. and blest abodes. did overcome them. kept in writings.Heinrich Cornelius Agrippa: Of Occult Philosophy. which being known. and after the same manner to make an elegant oration. imprecations. For. when the city was assaulted round about. that the proper names of things are certain rays of things. they did diligently enquire into the proper and true name of it. as in Sentences and Verses. calling them all by their names. Of many Words joined together. so at length. although oftentimes otherwise by this than by that. Besides the virtues of words and names. their Gods being absent. viz. and by condemning and detesting that which we would have destroyed and hindered. as Virgil sings: ----. by the imposition of man. that gave the first names to things.2001 16:05:37] . Moreover. orations.. amplifying. but in sentences. as by proper and living images. "Your names are written in Heaven. by which she revived. as it is written in Genesis. he accurately inquired into her name. proper names result to things and are put upon them by him who numbers the multitude of the stars. changing. in his book of secret things. Book I. and that can naturally be acted upon by it. adjurations.htm (6 von 12) [20. so. from the truth contained in them. of which names Christ in another place speaks. as the great operator doth provide divers species and particular things by the influences of the Heavens. that when a maid at Rome died the same day she was married. there is also a greater virtue found in sentences. together with the virtues of planets. what effects and operations. which bath a very great power of impressing. and as he named any thing. in their holy rites. and by vilifying and dispraising those things which it is wont to destroy and hinder. Every voice. by which anything is affirmed or denied. that is significative. secondly. extolling. by their wonderful things. which names. as the essence of the thing signified. It was an observation amongst the Romans. natural and arbitrary. But when beth significations meet in any voice or name. but also many of these Serenus Samonicus. which are put upon them by the said harmony. according to the properties of the influences. Hence magicians say. as a birth brought forth. then that name is with a double virtue. as. everywhere present at all times.

the Moon is clarified. and being full of signification and meaning. Book I. composed of its parts. I intreat thee by the joyful ceremonies of harvests. indeed. if they. such as herbs. affection. by the winged chariots of dragons. being disposed for the receiving of said virtue. But to return to our purpose.htm (7 von 12) [20. and fumes and such like. and sometimes transfers it upon the thing enchanted. the clammy earth. also. from the opportunity of time. and returns at the light inventions of her daughter. by the beauty and brightness that is in it. by the quiet silence of thy chests. with the divers sorts of the names of the stars. and words. aromatical things. by the violence of imagination. roots. by their strong and powerful virtues. according to the Rule of the Stars. thy servants. proportions. Now. and vapors exhaling out of the vegetable life. receive from above most excellent virtues. Apuleius saith that with a magical whispering. they command us to call upon them by the names of the Intelligences ruling over the stars themselves. move unto unusual effects. writing. His wits decay'd enchanted ----Also Virgil. gums. As Psyche. living. by the dignity of their kingdom. And elsewhere: No dregs of poison being by him drunk. the night Prolonged was. the day is kept back. so (besides their usual order) being pronounced. together with their circumstances. in Apuleius.2001 16:05:37] . (part 4) ways in their sphere. of this spirit. They that desire further examples of these. and form. swift rivers are turned back. And here it is to he noted that every oration. are wont to blow and breathe upon them the words of the verse. therefore. the Stars are pulled out. by the furrows of the Sicilian earth. than which nothing is more efficacious in Natural Magic. and.all this Was by the hearing of a verse. being aptly and duly made. the slow sea is bound. Such like verses. which wise men know. breathing. and by the celestial similitude thereof (besides those things which have already been spoken of) verses. magicians enchanting things.warm. that it is believed they are able to subvert almost all Nature. therefore. By the quality. and other things which are concealed in her temple in the city of Eleusis. 'twas long before 'twas light. be used according to a due harmony with all attention. prays to Ceres. by the place of going down into cellars at the light nuptials of Prosperina. endued with sense. and conceived by reason. the night is prolonged.02. and signification. of which we shall speak more at large in their proper place. so according to the form resulting from the articles) and. or to breathe in the virtue with the spirit. saying. that so the whole virtue of the soul be directed to the thing enchanted. "I beseech thee by thy fruitful right hand. in Damon. the Sun is stopped. And. the instrument of enchanters is a most pure." Besides. let them search into the hymns of Orpheus. or wrote backwards. and opportunely pronounced with vehement affection (as according to the number and the proportion of their articles. Of the wonderful Power of Enchantments. do confer a very great power in the enchanter. Chapter lxxii. and by such like things as these. They say that the power of enchantments and verses is so great. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. the devouring wagon. by their light. in Attica. are more sublime and effiacious than spirits. the winds are breathed out with one accord. as they induce accustomed motions by their accustomed numbers. bringing with it motion. And a little before: Thessalian verse did into his heart so flow That it did make a greater heat of love.Heinrich Cornelius Agrippa: Of Occult Philosophy. harmonical spirit -. to bind and direct it to the same purpose for which the affections and speeches of the enchanter are intended. Astonied was the headlong World -. and of these things Lucan writes: The courses of all things did cease.

And makes it Snow in Summer hot and fair. The use of words and speech is to express the inwards of the mind. and is the number of speech and voice. saith: With charms doth with'ring Ceres dye. She parts the earth. I make swift streams retire To their fountains.Heinrich Cornelius Agrippa: Of Occult Philosophy. and of Making Imprecations. used some enchantments against the diseases of beasts. according to the number of the faces of the Zodiac Signs. so nothing which is expressed is not also written. and Inscriptions. according to the Egyptian doctrine. with imprecations file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. and from thence to draw forth the secrets of the thoughts. that man's body. whilst their Banks admire. when she saith: At will. Circe's Charms chang'd Ulysses' company. O Moon. Of the Virtue of Writing. I. Oakes from their seizures draw. state. whereof each undertake and defend their proper part. Book I. was taken care of by so many. did espy. making a habit. end. Now.. viz. With Spells and Charms I break the Viper's jaw. continuing. If these things were not true. he say and write to what end he maketh it. I draw ----Moreover. all poets sing. Sea toss and smooth. writing im the last expression of the mind. Chapter lxxiii. in country affairs. restore to health with their enchantments the diseased parts of the body.02. if he make a picture. in voice. and Ghosts from Sepulchers Draws up. as. Also Josephus testifies that Solomon was skilled in those kinds of enchantments. which. that if he gather an herb. thirty-six spirits. the collection. the whole and all of this is in writing also. enchanted Grapes. whose names they call with a peculiar voice. And turning the course of rivers. diseases to be cured. Whole Woods remove. And at her pleasure scatters clouds i'th' Air. and iteration. in his untitled book. which as yet are extant in his writings. Also Celsus Africanus reports. being charm'd. as corn to be removed. and philosophers do not deny. the lofty Mountains shake. therefore. also. by which the operator may express his affection. and Ghosts from graves awake. and to declare the will of the speaker. And whatsoever is in the mind. being called upon. himself.htm (8 von 12) [20. And as nothing which is conceived in the mind is not expressed by voice. Earth for to groan. there would not be such strict penal statutes made against them that should enchant fruit. And Tibullus saith of a certain enchantress: Her with Charms drawing Stars from Heaven. Of all which that enchantress seems to boast herself in Ovid. and in speech. and fetcheth bones away from th' fires. and the like. And apples from trees fall. And thee. he declare for what use he doth it.2001 16:05:37] . A cold snake. And. burst ----And Ovid. in word. For Cato. which is not perfected with the act of one's voice. lightnings to be commanded. or a stone. that by verses many wonderful things may be done. Dried are the fountains all. clear Clouds with Clouds deform. (part 4) Charms can command the Moon down from the Skie. in operation. Acorns from Okes. magicians command that in every work there be imprecations and inscriptions made. Cleave solid Rocks.

Water. by the aspects of Planets and Signs. as also numbers. as by their figure. but from above. called the Speculum.. by these characters of letters and points.. for they account Air no element.2001 16:05:37] . when translated into another idiom. according to their diversity. transmutation. together with the Elements (the working spirit and truth). And a little after: Knots. Daphnis. Moreover." And in the same place: As with one fire this clay doth harder prove. into twelve simple. joining together. Seven Planets. and are again to be reduced into the same. which. simpleness or composition. do not retain their proper virtue.by the figure of their letters. so that Origenes. nor by the weak judgment of man. with our love. and by the letters of things signified -. because they file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. Book I. and of points. and Earth. The profound meanings and Signs are inherent in those characters. For only the original names. defect. Amaryllis. they divide the letters of their Hebrew alphabet. God gave to man a mind and speech. so.in number which three are --'Bout th' Altars. Chapter lxxiv. and immortality. and revolution. (part 4) and inscriptions. carrying with them everywhere their essence and virtues. but as the glue and spirit of the elements. separation. Albertus. The omnipotent God hath by his providence divided the speech of men into divers languages. As. signify as characters of things -. that the same kind of precepts was in use amongst the ancients. after the figure of them (as the masters of the Hebrews testify) are most fully formed the letters of the Celestial Mysteries. as certain Signs and vehicles of things explained. but the act of the disposition. viz. so by the numbers signified by them. and Three Elements. Fire. of all. whereby they agree with the celestial and divine bodies and virtues. consisting in their certain order. and also by the various harmonies of their conjunction. received divers and proper characters of writing. crowning. and their signature. which are rightly imposed. which languages have. as Virgil testifies when he sings: I walk around First with these Threads -. which is Heaven. To these. the most sacred in the figures of characters. viz. all things have been and are brought forth. points of vowels. number. and signification. in his book. which (as saith Mercurius Trismegistus) are thought to be a gift of the same virtue. and three mothers. "These bonds I knit for Venus be. According to various Tongue. abounding. place. the forms of characters. they appoint points and tops. crookedness or directness. signifying those things that are brought forth. the writing of the Hebrews is. seven double.02. Then say. thought that those names. by the supputation of numbers. thrice I shall thy Image bear. and figures of them.Heinrich Cornelius Agrippa: Of Occult Philosophy. Correspondency. the names of all things are appointed. We find. tie! of Colors three. form. also. The position of the Stars being first made in the seat of God. But before all notes of languages. without which all our works would never be brought into effect. and tops of accents. and a Table thereof. Of the Proportion. also. therefore. how they proceed from the first cause. not so disposed and formed by hap or chance. So. doth not disallow this. order.to explain all things. order.the Twelve Signs. they my. tberefore. revolution of letters. opening or shutting. form. also. Whence the more curious Mecubals of the Hebrews do undertake -. power.htm (9 von 12) [20. seeing a disposition does not cause an effect. and Reduction of Letters to the Celestial Signs and Planets. greatness or littleness. or consisting in matter. and spirit. The wax more soft. and figure. and tops.

C. extended. and the consonants.. because it is a Greek. also the letters of other tongues are distributed to the Signs. viz. The rest. D. For the five vowels A. the Four Elements. Planets. To return to the division of the letters: of these. Now the disposition of these the following table will explain. according to their order. ð.htm (10 von 12) [20. represents the Spirit of the World. Z. and. file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. He. which re-collect with themselves the numbers of all the preceding letters. M. that will find them out. which are the foundation of the world. For the vowels in the Greek tongue answer to the Seven Planets. å. the aspiration. that the Hebrew letters are the most efficacious of all. that it is observed by all wise men. The other twelve. and the others are attributed to the Twelve Signs of the Zodiac.ò. (part 4) signify naturally and have a natural activity. and that the letters of the other tongues have not so great an efficacy because they are more distant from them. and the framing of the most sacred letters be opened and discovered. U. and of creatures that are. Amongst the Latins there is the same signification of them. he that shall know. R. Y. therefore. ú. Book I. amongst the Hebrews.. follows the nature of its idiom. There are. after their order. because they have the greatest similitude with celestials and the world. because that in which Nature first exerciseth magical efficacy is the voice of God.02. and collected. Wherefore we will now put an end to this first book. seven double. are answerable to the Twelve Signs. T. â. must by each joining together of the letters so long examine them. viz. K. it is manifest that this is the Hebrew. by the imitation of those above. N. according to their various manners of numbering.Heinrich Cornelius Agrippa: Of Occult Philosophy. But these are of more deep speculation than to be handled in this book. for hence voices and words have efficacy in magical works. and virtue. Now.. and are named in it. There are also other mysterious joinings of letters with numbers.. H. F. until the voice of God is manifest. é. ì. and by their revolutions receive their name. X. being. Also they have integral numbers. 0. The rule is the same amongst the Chaldeans. if there be any language whose words have a natural signification. è. ù. ë. The virtues of which numbers. á. S.ö. and foretell things to come. which have no activity as they are signifying. but we shall abundantly discourse of all these in the following books. viz. and serving only to Greek words. î. which simply express of what number the letters are. the order of which he that shall profoundly and radically observe. make the Elements. B. Also all the letters have double numbers of their order. L. therefore. Q. two and twenty letters. viz. which result from the names of letters. consonants) are ascribed to the Seven Planets. ø. It is not so with them which signify at pleasure. Bnt this you must not be ignorant of. ã. and every saying and every creature are of them. and J and V. E. P. à.2001 16:05:38] .ç. ÷. G. and shall know to resolve proportionably the letters thereof. shall be able in every tongue to draw forth wonderful mysteries by their letters. æ. viz. are three mothers. and the Spirit of the World. as also to tell what things have been past. ñ. shall have a rule exactly to find out any idiom. ä are simple. and Elements. and not a Latin character. as they are but certain natural things in themselves. ô. I.

Heinrich Cornelius Agrippa: Of Occult Philosophy.2001 16:05:38] .htm (11 von 12) [20. (part 4) file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d.02. Book I.

part 4 Next timeline file:///M|/ PDF-Bücher/Esoterik & Magie/HTML/Agrippa1/agripp1d. Hahn & Whitehead. : s. 1486?-1535. 1898 With obvious typos corrected. 1533] Twilit Grotto -.2001 16:05:38] . Whitehead Chicago. Graphics from Title: Authors: Published: 1533 Latin edition: De occulta philosophia libri tres Agrippa von Nettesheim. [S.Esoteric Archives Contents Prev agrippa1.n. Heinrich Cornelius. and some of the original wording restored based on London 1651 edition.02.Heinrich Cornelius Agrippa: Of Occult Philosophy. Book I. (part 4) This electronic edition was based on the Whitehead edition: Edited by Willis F..l.htm (12 von 12) [20.

Sign up to vote on this title
UsefulNot useful