Three Books Of Occult Philosophy Book I Henry Cornelius Agrippa Books Covers

Book I

Chap. i. How Magicians Collect virtues from the three-fold World, is declared in these three Books.

Intellectual, and every inferior is governed by its superior, and receiveth the influence of the virtues thereof, so that the very original, and chief Worker of all doth by Angels, the Heavens, Stars, Elements, Animals, Plants, Metals, and Stones convey from himself the virtues of his Omnipotence upon us, for whose service he made, and created all these things: Wise men conceive it no way irrational that it should be possible for us to ascend by the same degrees through each World, to the same very original World itself, the Maker of all things, and first Cause, from whence all things are, and proceed; and also to enjoy not only these virtues, which are already in the more excellent kind of things, but also besides these, to draw new virtues from above. Hence it is that they seek after the virtues of the Elementary world, through the help of Physic [=medicine], and Natural Philosophy in the various mix ions of Natural things, then of the Celestial world in the Rays, and influences thereof, according to the rules of Astrologers, and the doctrines of Mathematicians, joining the Celestial virtues to the former: Moreover, they ratify and confirm all these with the powers of divers Intelligences, through the sacred Ceremonies of Religions. The order and process of all these I shall endeavor to deliver in these three Books: Whereof the first contains natural Magick, the second Celestial, and the third Ceremonial. But I know not whether it be an unpardonable presumption in me, that I, a man of so little judgement and learning, should in my very youth so confidently set upon a business so difficult, so hard, and intricate as this is. Wherefore, whatsoever things have here already, and shall afterward be said by me, I would not have any one assent to them, nor shall I myself, any further then they shall be approved of by the Universal Church, and the Congregation of the Faithfull.

Chap. ii. What Magick is, What are the Parts thereof, and how the Professors thereof must be Qualified.

Magick is a faculty of wonderful virtue, full of most high mysteries, containing the most profound Contemplation of most secret things, together with the nature, power, quality, substance, and virtues thereof, as also the knowledge of whole nature, and it doth instruct us concerning the differing, and agreement of things amongst themselves, whence it produceth its wonderful effects, by uniting the virtues of things through the application of them one to the other, and to their inferior suitable subjects, joining and knitting them together thoroughly by the powers, and virtues of the superior Bodies. This is the most perfect and chief Science, that sacred and sublime kind of Philosophy [philosophy], and lastly the most absolute perfection of all most excellent Philosophy. For seeing that all regulative Philosophy is divided into Natural, Mathematical, and Theological: (Natural Philosophy teacheth the nature of those things which are in the world, searching and enquiring into their Causes, Effects, Times, Places, Fashions, Events, their Whole, and Parts, also

The Number and the Nature of those things,

Called Elements, what Fire, Earth, Air forth brings:

From whence the Fleavens their beginnings had; Whence Tide, whence Rainbow, in gay colors clad.

What makes the Clouds that gathered are, and black,

To send forth Lightings, and a Thundering crack; What doth the Nightly Flames, and Comets make;

What makes the Earth to swell, and then to quake:

What is the seed of Metals, and of Gold What Virtues, Wealth, doth Nature's Coffer hold.

All these things doth natural Philosophy, the viewer of nature contain, teaching us according to Virgil's Muse.

Whence all things flow,

Whence Mankind, Beast; whence Fire, whence Rain, and Snow,

Whence Earth-quakes are; why the whole Ocean beats

Over his Banks, and then again retreats;

Whence strength of Herbs [herbs], whence Courage, rage of Bruits [brutes],

All kinds of Stone, of Creeping things, and Fruits.

But Mathematical Philosophy teacheth us to know the quantity of natural Bodies, as extended into three dimensions, as also to conceive of the motion, and course of Celestial Bodies.

As in great hast [haste],

What makes the golden Stars to march so fast; What makes the Moon sometimes to mask her face, The Sun also, as if in some disgrace.

And as Virgil sings,

How the' Sun doth rule with twelve Zodiac Signs,

The Orb that ’s measured roundabout with Lines,

It doth the Heavens Starry way make known, And strange Eclipses of the Sun, and Moon.

Arcturus also, and the Stars of Rain,

The Seven Stars likewise, and Charles his Wain, Why Winter Suns make towards the West so fast;

What makes the Nights so long ere they be past?

All which is understood by Mathematical Philosophy.

Hence by the Heavens we may foreknow

The seasons all; times for to reap and sow, and when 'tisfit to launch into the deep,

And when to War, and when in peace to sleep, and when to dig up Trees, and them again To set; that so they may bring forth again.

Now Theological Philosophy, or Divinity, teacheth what God is, what the Mind, what an Intelligence, what an Angel, what a Devall [devil], what the Soul, what Religion, what sacred Institutions, Rites, Temples, Observations, and sacred Mysteries are: It instructs us also concerning Faith, Miracles, the virtues of Words and Figures, the secret operations and mysteries of Seals, and as Apuleius saith, it teacheth us rightly to understand, and to be skilled in the Ceremonial Laws, the equity of Holy things and rule of Religions. But to recollect myself) these three principal faculties Magick comprehends, unites, and actuates; deservedly therefore was it by the Ancients esteemed as the highest, and most sacred Philosophy. It was, as we find, brought to light by most sage Authors [authors], and most famous Writers; amongst which principally Zalmoxis and Zoroaster were so famous, that many believed they were the inventors of this Science. Their track [footsteps] Abbaris the Hyperborean, Charmondas, Damigeron, Eudoxus, Hermippus followed: there were also other eminent, choice men, as Mercurius Tresmegistus [Trismegistus], Porphyria’s [Porphyry], Iamblichus [Iamblichus], Plotinus, Proclus,

Dardanes, Orpheus the Thracian, Gog the Grecian, German the Babylonian [Babylonian], Apollonius of Tiana, Osthanes also wrote excellently in this Art; whose Books being as it were lost, Democritus of Abdera recovered, and set forth with his own Commentaries. Besides Pythagoras, Empedocles, Democritus, Plato, and many other renowned Philosophers travelled far by Sea to learn this Art: and being returned, published it with wonderful devoutness, esteeming of it as a great secret. Also it is well known that Pythagoras, and Plato went to the Prophets of Memphis to learn it, and travelled through almost all Syria, Egypt, Judea, and the Schools of the Chaldeans [Chaldeans], that they might not be ignorant of the most sacred Memorials, and Records of Magick, as also that they might be furnished with Divine things. Whosoever therefore is desirous to study in this Faculty, if he be not skilled in natural Philosophy, wherein are discovered the qualities of things, and in which are found the occult properties of every Being, and if he be not skillful in the Mathematics, and in the Aspects, and Figures of the Stars, upon which depends the sublime virtue, and property of everything; and if he be not learned in Theology, wherein are manifested those immaterial substances, which dispense [dispense], and minister all things, he cannot be possibly able to understand the rationality of Magick. For there is no work that is done by mere Magick, nor any work that is merely Magical, that doth not comprehend these three Faculties.

Chap. iii. Of the four Elements, their qualities, and mutual mixtions

There are four Elements, and original grounds of all corporeal things, Fire, Earth, Water, Air, of which all eliminated inferior bodies are compounded; not by way of helping them up together, but by transmutation, and union; and when they are destroyed, they are resolved into Elements. For there is none of the sensible Elements that is pure, but they are more or less mixed, and apt to be changed one into the other: Even as Earth becoming dirty, and being dissolved, becomes Water, and the same being made thick and hard, becometh Earth again; but being evaporated through heat, passeth into Air, and that being kindled, passeth into Fire, and this being extinguished, returns back again into Air, but being cooled again after its burning, becometh Earth, or Stone, or Sulphur, and this is manifested by Lightening [lightning] : Plato also was of that opinion, that Earth was wholly changeable, and that the rest of the Elements are changed, as into this, so into one another successively. But it is the opinion of the subtler sort of Philosophers, that Earth is not changed, but relented and mixed with other Elements, which do dissolve it, and that it returns back into itself again. Now, every one of the Elements hath two specific qualities, the former whereof it retains as proper to itself, in the other, as a mean, it agrees with that which comes next after it. For Fire is hot and dry, the Earth dry and cold, the Water cold and moist, the Air moist and hot. And so after this manner the Elements, according to two contrary qualities, are contrary one to the other, as Fire to Water, and Earth to Air.

Moreover, the Elements are upon another account opposite one to the other: For some are heavy, as Earth and Water, and others are light, as Air and Fire. Wherefore the Stoics called the former passives, but the latter actives. And yet once again Plato distinguished them after another manner, and assigns to every one of them three qualities, viz. to the Fire brightness, thinness and motion, but to the Earth darkness, thickness and quietness. And according to these qualities the Elements of Fire and Earth are contrary. But the other Elements borrow their qualities from these, so that the Air receives two qualities of the Fire, thinness and motion; and one of the Earth, viz. darkness. In like manner Water receives two qualities of the Earth, darkness and thickness, and one of Fire, viz. motion. But Fire is twice more thin then Air, thrice more movable, and four times more bright: and the Air is twice more bright, thrice more thin, and four times more moveable then Water. Wherefore Water is twice more bright then Earth, thrice more thin, and four times more movable. As therefore the Fire is to the Air, so Air is to the Water, and Water to the Earth; and again, as the Earth is to the Water, so is the Water to the Air, and the Air to the Fire. And this is the root and foundation of all bodies, natures, virtues, and wonderful works; and he which shall know these qualities of the Elements, and their mixtions, shall easily bring to pass such things that are wonderful, and astonishing, and shall be perfect in Magick.

Chap. iv. Of a three-fold consideration of the Elements

There are then, as we have said, four Elements, without the perfect knowledge whereof we can effect nothing in Magick. Now each of them is three-fold, that so the number of four may make up the number of twelve; and by passing by the number of seven into the number of ten, there may be a progress to the supreme Unity, upon which all virtue and wonderful operation depends. Of the first Order are the pure Elements, which are neither compounded nor changed, nor admit of mixtion, but are incorruptible, and not of which, but through which the virtues of all natural things are brought forth into act. No man is able to declare their virtues, because they can do all things upon all things. He which is ignorant of these, shall never be able to bring to pass any wonderful matter. Of the second Order are Elements that are compounded, changeable, and impure, yet such as may by art be reduced to their pure simplicity, whose virtue, when they are thus reduced to their simplicity, doth above all things perfect all occult, and common operations of nature: and these are the foundation of the whole natural Magick. Of the third Order are those Elements, which originally and of themselves are not Elements, but are twice compounded, various, and changeable one into the other. They are the infallible Medium , and therefore are called the middle nature, or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing so ever, whether Natural, Celestial, or Super-celestial; they are full of wonders, and mysteries, and are operative, as in Magick Natural, so Divine: For from these, through them, proceed the bindings, losings, and transmutations of all things, the knowing and foretelling of things to come, also the driving forth of evil, and the gaining of good spirits. Let no man, therefore, without these three sorts of Elements, and the knowledge thereof, be confident that he is able to work anything in the occult Sciences of Magick, and Nature. But whosoever shall know how to reduce those of one Order, into those of another, impure into pure, compounded into simple, and shall know how to understand distinctly the nature, virtue, and power of them in number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge, and perfect operation of all Natural things, and Celestial secrets.

Chap. v. Of the wonderful Natures of Fire, and Earth

There are two things (saith Hermes ) viz. Fire and Earth, which are sufficient for the operation of all wonderful things: the former is active, the latter passive. Fire (as saith Dionysius) in all things, and through all things, comes and goes away bright, it is in all things bright, and at the same time occult, and unknown; When it is by itself (no other matter coming to it, in which it should manifest its proper action) it is boundless, and invisible, of it self-sufficient for every action that is proper to it, moveable, yielding itself after a manner to all things that come next to it, renewing, guarding nature, enlightening, not comprehended by lights that are vailed [veiled] over, clear, parted, leaping back, bending upwards, quick in motion, high, always raising motions, comprehending another, not Comprehended itself, not standing in need of another, secretly increasing of itself, and manifesting its greatness to things that receive it; Active, Powerful, Invisibly present in all things at once; it will not be affronted or opposed, but as it were in a way of revenge, it will reduce on a sudden things into obedience to itself; incomprehensible, impalpable, not lessened, most rich in all dispensations of itself. Fire (as saith Pliny) is the boundless, and mischievous part of the nature of things, it being a question whether it destroys, or produceth most things. Fire itself is one, and penetrates through all things (as say the Pythagoreans) also spread abroad in the Heavens, and shining: but in the infernal place straightened, dark, and tormenting, in the mid-way it partakes of both.

Fire therefore in itself is one, but in that which receives it, manifold, and in differing subjects it is distributed in a different manner, as Cleanthes witnesseth in Cicero. That fire then, which we use is fetched out of other things. It is in stones, and is fetched out by the stroke of the steel; it is in Earth, and makes that, after digging up, to smoke: it is in Water, and heats springs, and wells: it is in the depth of the Sea, and makes that, being tossed with winds, warm: it is in the Air, and makes it (as we oftentimes see) to burn. And all Animals, and living things whatsoever, as also all Vegetables are preserved by heat: and everything that lives, lives by reason of the enclosed heat. The properties of the Fire that is above, are heat, making all things Fruitful, and light, giving life to all things. The properties of the infernal Fire are a parching heat, consuming all things, and darkness, making all things barren. The Celestial, and bright Fire drives away spirits of darkness; also this our Fire made with Wood drives away the same, in as much as it hath an Analogy with, and is the vinculum of that Superior light; as also of him, who saith, I am the Light of the World, which is true Fire, the Father of lights, from whom every good thing that is given, Comes; sending forth the light of his Fire, and communicating it first to the Sun, and the rest of the Celestial bodies, and by these, as by mediating instruments, conveying that light into our Fire. As, therefore the spirits of darkness are stronger in the dark: so good spirits, which are Angels of Fight, are augmented, not only by that light, which is Divine, of the Sun, and Celestial, but also by the light of our common Fire.

Hence it was that the first, and most wise institutors of Religions, and Ceremonies ordained, that Prayers, Singings, and all manner of Divine Worships whatsoever should not be performed without lighted Candles, or Torches. (Hence also was that significant saying of Pythagoras, Do not speak of God without a Fight) and they commanded that for the driving away of wicked spirits, Fights and Fires should be kindled by the Corpses of the dead, and that they should not be removed until the expiations were after a Holy manner performed, and they buried. And the great Jehovah himself in the old Faw Commanded that all his Sacrifices should be offered with Fire, and that Fire should always be burning upon the Altar, which Custom the Priests of the Altar did always observe, and keep amongst the Romans. Now the Basis, and foundation of all the Elements, is the Earth, for that is the object, subject, and receptacle of all Celestial rays, and influences; in it are contained the seeds, and Seminal virtues of all things; and therefore it is said to be Animal, Vegetable, and Mineral. It being made fruitful by the other Elements, and the Heavens, brings forth all things of itself; It receives the abundance of all things, and is, as it were the first fountain, from whence all things spring, it is the Center, foundation, and mother of all things. Take as much of it as you please, separated, washed, depurated, subtilized, if you let it lye [lie] in the open Air a little while, it will, being full, and abounding with Heavenly virtues, of itself bring forth Plants, Worms, and other living things, also Stones, and bright sparks of Metals. In it are great secrets, if at any time it shall be purified by the help of Fire, and reduced unto its simplicity by a convenient washing. It is the first matter of our Creation, and the truest Medicine that can restore, and preserve us.

Chap. vi. Of the wonderful Natures of Water, Air, and Winds

The other two Elements, viz. Water, and Air, are not less efficacious then the former; neither is nature wanting to work wonderful things in them. There is so great a necessity of Water, that without it no living thing can live. No Herb [herb], nor Plant whatsoever, without the moistening of Water can branch forth. In it is the Seminary virtue of all things, especially of Animals, whose seed is manifestly waterish. The seeds also of Trees, and Plants, although they are earthy, must notwithstanding of necessity be rotted in Water, before they can be fruitful; whether they be imbibed with the moisture of the Earth, or with Dew, or Rain, or any other Water that is on purpose put to them. For Moses writes, that only Earth, and Water bring forth a living soul. But he ascribes a twofold production of things to Water, viz. of things swimming in the Waters, and of things flying in the Air above the Earth. And that those productions that are made in, and upon the Earth, are partly attributed to the very Water, the same Scripture testifies, where it saith that the Plants, and the Herbs [herbs] did not grow, because God had not caused it to rain upon the Earth. Such is the efficacy of this Element of Water, that Spiritual regeneration cannot be done without it, as Christ himself testified to Nicoclemus. Very great also is the virtue of it in the Religious Worship of God, in expiations, and purifications; yea, the necessity of it is no less than that of Fire. Infinite are the benefits, and divers are the uses thereof, as being that by virtue of which all things subsist, are generated, nourished and increased. Thence it was that Thales of Miletus, and Hesiod concluded that Water was the beginning of all things, and said it was the first of all the Elements, and the most potent, and that because it hath the mastery over all the rest. For, as Pliny saith, Waters swallow up the Earth, extinguish flames, ascend on high, and by the stretching forth of the clouds, challenge the Heaven for their own: the same falling become the Cause of all things that grow in the Earth. Very many are the wonders that are done by Waters, according to the Writings of Pliny, Silenus, and many other Historians, of the wonderful virtue whereof, Ovid also makes mention in these Verses.

Horned Hammons Waters at high noon

Are cold; hot at Sun-rise and setting Sun.

Wood, put in bubbling Athemas is Fired,

The Moon then farthest from the Sun retired;

Circadian streams congeal his guts to Stone That thereof drinks, and what therein is thrown.

Crathes and Sybaris (from the Mountains rolled) Color the hear like Amber or pure Gold.

Some fountains, of a more prodigious kindle, not only change the body but the mind.

Who hath not heard of obscene Salamis?

Of the' Ethiopian lake? for, who of this But only taste, their wits no longer keep, or forthwith fall into a deadly sleep.

Who at Clitoris fountain thirst remove, Loath Wine, and abstinent, mere Water love.

With streams opposed to these Incest’s flowers:

They reel, as drunk, who drink too much of those.

A Lake in fair Arcadia stands, of old Called Phineas; suspected, as twofold:

Fear, and forbear to drink thereof by night:

By night unwholesome, wholesome by day-light.

Josephus also makes relation of the wonderful nature of a certain river betwixt Areca, and Raphine, Cities of Syria: which runs with a full Channel all the Sabbath Day, and then on a sudden ceaseth, as if the springs were stopped, and all the six dayes you may pass over it dry-shod: but again, on the seaventh day (no man knowing the reason of it) the Waters return again in abundance, as before. Wherefore the inhabitants thereabout called it the Sabbath-day river, because of the Seventh day, which was holy to the Jews. The Gospel also testifies to a sheep-pool, into which whosoever stepped first, after the Water was troubled by the Angel, was made whole of whatsoever disease he had. The same virtue, and efficacy we read was in a spring of the Ionian Nymphs, which was in the territories belonging to the Town of Elis, at a Village called Heraclea, near the river Cithaeron: which whosoever stepped into, being diseased, came forth whole, and cured of all his diseases. Pausanias also reports, that in Lyceus, a mountain of Arcadia, there was a spring called Agra, to which, as often as the dryness of the Region threatened [threatened] the destruction of fruits, Jupiter ’s Priest of Lyceum went, and after the offering of Sacrifices, devoutly praying to the Waters of the Spring, holding a Bough of an Oak in his hand, put it down to the bottom of the hallowed Spring; Then the waters being troubled, a Vapor ascending from thence into the Air was blown into Clouds, with which being joined together, the whole Heaven was overspread: which being a little after dissolved into rain, watered all the Country most wholesomely [wholesomely]. Moreover, Rufus a Physician [physician] of Ephesus, besides many other Authors, wrote strange things concerning the wonders of Waters, which, for ought I know, are found in no other Author.

It remains that I speak of the Air. This is a vital spirit, passing through all Beings, giving life, and subsistence to all things, binding, moving, and filling all things. Hence it is that the Hebrew Doctors reckon it not amongst the Elements, but count it as a Medium or glue, joining things together, and as the resounding spirit of the worlds instrument. It immediately receives into itself the influences of all Celestial bodies, and then communicates them to the other Elements, as also to all mixt [mixed] bodies: Also it receives into itself, as it were a divine Looking-glass, the species of all things, as well natural, as artificial, as also of all manner of speeches, and retains them; And carrying them with it, and entering into the bodies of Men, and other Animals, through their pores, makes an Impression upon them, as well when they sleep, as when they be awake, and affords matter for divers strange Dreams and Divinations. Hence they say it is, that a man passing by a place where a man was slain, or the Carcass newly hid, is moved with fear and dread; because the Air in that place being full of the dreadful species of Manslaughter [manslaughter], doth, being breathed in, move and trouble the spirit of the man with the like species, whence it is that becomes to be afraid. For every thing that makes a sudden impression, astonished nature. Whence it is, that many Philosophers were of opinion that Air is the cause of dreams, and of many other impressions of the mind, through the prolonging of Images, or similitudes, or species (which are fallen from things and speeches, multiplied in the very Air) until they come to the senses, and then to the phantasy, and soul of him that receives them, which being freed from cares, and no way hindered, expecting to meet such kind of species, is informed by them. For the species of things, although of their own proper nature they are carried to the senses of men, and other animals in general, may notwithstanding get some impression from the Heaven, whilst they be in the Air, by reason of which, together with the aptness and disposition of him that receives them, they may be carried to the sense of one rather than of another.

And hence it is possible naturally, and far from all manner of superstition, no other spirit coming between, that a man should be able in a very time to signify his mind unto another man, abiding at a very long and unknown distance from him; although he cannot precisely give an estimate of the time when it is, yet of necessity it must be within 24 hours; and I myself know how to do it, and have often done it. The same also in time past did the Abbot Trigeminus [Trithemius] both know and do. Also, when certain appearances, not only spiritual, but also natural do flow forth from things, that is to say, by a certain kind of flowing forth of bodies from bodies, and do gather strength in the Air, they offer, and shew themselves to us as well through light as motion, as well to the sight as to other senses, and sometimes work wonderful things upon us, as Plotinus proves and teacheth. And we see how by the South wind the Air is condensed into thin clouds, in which, as in a Looking-glass are reflected representations at a great distance of Castles, Mountains, Horses, and Men, and other things, which when the clouds are gone, presently vanish. And Aristotle in his Meteors shews, that a Rainbow is conceived in a cloud of the Air, as in a Looking-glass. And Albertus saith, that the effigies of bodies may by the strength of nature, in a moist Air be easily represented, in the same manner as the representations of things are in things. And Aristotle tells of a man, to whom it happened by reason of the weakness of his sight, that the Air that was near to him, became as it were a Looking-glass to him, and the optic beam did reflect back upon himself, and could not penetrate the Air, so that whithersoever he went, he thought he saw his own image, with his face towards him, go before him.

In l ik e manner, by the artificialness of some certain Looking-glasses, may be produced at a distance in the Air, beside the Looking-glasses, what images we please; which when ignorant men see, they think they see the appearances of spirits, or souls; when indeed they are nothing else but semblances kin to themselves, and without life. And it is well known, if in a dark place where there is no light but by the coming in of a beam of the sun somewhere through a little hole, a white paper, or plain Looking-glass be set up against that light, that there may be seen upon them, whatsoever things are done without, being shined upon by the Sun. And there is another sleight, or trick yet more wonderful. If anyone shall take images artificially painted, or written letters, and in a clear night set them against the beams of the full Moon, whose resemblances being multiplied in the Air, and caught upward, and reflected back together with the beams of the Moon, any other man that is privy to the thing, at a long distance sees, reads, and knows them in the very compass, and Circle of the Moon, which Art of declaring secrets is indeed very profitable for Towns, and Cities that are besieged, being a thing which Pythagoras long since did often do, and which is not unknown to some in these days, I will not except myself. And all these, and many more, and greater then these, are grounded in the very nature of the Air, and have their reasons, and causes declared in Mathematics, and Optics. And as these resemblances are reflected back to the sight, so also sometimes to the hearing, as is manifest in the Echo. But there are more secret arts then these, and such whereby any one may at a very remote distance hear, and understand what another speaks, or whispers softly.