Three Books of Occult Philosophy · 186 of 186

Book III, Ch. 65: The Conclusion of the whole Work

These are the things, which for an introduction into Magick we have collected out of the tradition of the ancients, and diversly compiled in this book, in short words, yet sufficient for those who are intelligent; some of these things are written in order, some without order, some things are delivered by fragments, some things are even hid, and left for the search of the intelligent, who more acutely contemplating these things which are written, and diligently searching, may obtain the compleat rudiments of the magicall Art, and also infallible experiments: for we have delivered this Art in such a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men to the mysteries of these secrets, but leave them destitute and astonished, in the shade of ignorance and desperation: You therefore sons of wisdom and learning, search diligently in this book, gathering together our dispersed intentions, which in divers places we have propounded, and what is hid in one place, we make manifest in another, that it may appear to you wise men; for, for you only have we written, whose mind is not corrupted, but regulated according to the right order of living, who in chastity, and honesty, and in sound faith fear and reverence God: whose hands are free from sin and wickedness, whose manners are gentle, sober, and modest, you only shall find out this knowledge which is preserved for you, and the secrets which are hid by many Enigmaes cannot be perceived but by a profound intellect, which when you shall obtain, the whole science of the invincible magicall discipline will insinuate it self into you: and those vertues will appear to you, which in times past Hermes, Zoroastes [Zoroaster], Apollonius, and the others, who wrought miracles, obtained. But ye, envious, caluminators, sons of base ignorance, and foolish lewdnest, come not nigh our writings, for they are your enemies, and stand on a precipice, that ye may erre and fall head-long into misery: if any therefore through his incredulity or dulness of intellect, doth not obtain his desire, let him not impute the fault of his igorance to me, or say that I have erred, or purposely written falsly and lied, but let him accuse himself, who understandeth not our writings; for they are obscure, and covered with divers mysteries, by the which it will easily happen, that many my erre and lose their sense; therefore let no man be angry with me, if we have folded up the truth of this science with many Enigmaes, and dispersed it in divers places, for we have not hidden it from the wise, but from the wicked and ungodly, and have delivered it in such words which necessarily blind the foolish, and easily may admit the wise to the understanding of them.

FINIS. To the Reverend Father, and Doctor of Divinity Aurelius de Aquapendente, Austin Fryar [friar]; Henry Cornelius Agrippa sendeth greeting. By those letters (most reverend Father!) which you sent me since the second of this month, I understand your candidness towards me, and great learning, and indeed the curious searching after these things which lye hid in darkness; I did presently rejoyce, and do bless my self that I have entred into acquaintance with such a friend, with whom I may improve my gifts; And now (this hand-writing being my witness) I reckon you amongst the cheifest [chiefest] of my friends. But oh, who are your leaders that you follow, daring to enter into the house of Dedalus, from whence is no return, and of most dreadfull Minois, and daring to go through the watches, and commit your self to the sisters of destiny? Who are your masters that you are conversant about such huge things, daring to attempt to make a wandring diety [deity], stable, perfidious, faithful; and the most fugatious of all the gods to be more constant then Adrastia; Take heed that you be not deceived by them that are deceived. Neither can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistible power of the Magical Art, of the prodigious Images of Astrologers, of the monstrous transmutations of Alchymists [alchemists], of that blessed stone, by which, Mydas [Midas] like, all metals that were touched are presently transmuted into Gold, or Silver, all which are found vain, fictitious, and false, as often as they are practised according to letter. Yet such things are delivered, and writ by great and grave Philosophers, and holy men, whose traditions, who dare say are false? Nay, it were impious to think that they were lyes [lies]. There is therefore another meaning then what is written in letters, and that is vailed with divers mysteries, and as yet clearly explained by none of the Masters, and which I believe no man can attain to by reading of books only, without a skilfull, and faithfull master, unless he be divinely illuminated, as very few are. Therefore it is a vanity for any man that searcheth into the secrets of nature, to give himself to bare reading. For they that thus do, are, being ensnared in the gins of the exterior spirits, to whom it is given to rule, made dangerous slaves, not knowing themselves, and go back into the footsteps of their flocks, seeking without themselves, what they have in themselves. And this is that which I would have you know, because in us is the operator of all wonderfull effects, who knows how to discern, and effect, and that without any sin or offence to God, whatsoever the monstrous Mathematicians, the prodigious Magicians, the envious Alchymists [alchemists], and bewitching Necromancers can do by spirits. In us I say is the operator of Miracles.

Not the bright stars of th’ skie [sky], nor flames of Hell, But th’ spirit that these doth make, doth in us dwell. But of these I shall discourse more fully, but in your presence (for these things are not to be written, but to be infused by a few sacred words, and with face to face), and that when I shall haply see you. Now as concerning those books which you desire of me, some of them were sometimes in my custody, but now are not. But as for those books which you have of mine which were made in my youth, being intituled, Of Occult Philosophy, the two former of them were dificient in many things, the third is wholy imperfect, and contains but a certain Epitome of my writings. But I will (God willing) set forth the whole work, being made entire, and revised, reserving the key thereof for most intimate friends only, one whereof you need not at all question but that I reckon you. Farewell and prosper. From Lyons the XXIV. of September, Annoq; Domini. M.D.XXVII. Unto the same Man. By your courteous letters (most reverend Father!) I have seen, as in a glass, your whole mind, which I heartily embrace, and I would have you know that you shall he welcome to me beyond expression, and that you are seated deeply in my affections, and that I am such an one (I write this out of the abundance of my heart) as am not wont upon any occasion to forsake my friends. Wherefore that you may obtain the desires, which are no less then mine, I will hasten to come to you. When we shall come face to face, hear and speak with one the other, I know our friendship will be indissoluble, and endure for ever. But now concerning that Phylosophy [philosophy] which you require to know, I would have you know, that it is to know God himself, the worker of all things, and to pass into him by a whole image of likeness (as by an essential contract, and bond) whereby thou mayest be transformed, and made as God, as the Lord spake concerning Moses, saying; Behold, I have made thee the God of Pharaoh. This is that true, high Occult Phylosophy [philosophy] of wonderfull works. The key thereof is the intellect, for by how much higher things we understand, with so much the sublimer vertues are we endowed, and so much greater things do work, and that more easily, and efficaciously. But our intellect being included in the corruptible flesh, unless it shall exceed the way of the flesh, and obtain a proper nature, cannot be united to these vertues (for like to like) and is in searching into these occult secrets of God, and nature, altogether efficacious; for it is no easy thing for us to ascend to the heavens. For how shall he that hath lost himself in mortal dust, and ashes, find God? How shall he apprehend spiritual things that is swallowed up in flesh and blood? Can man see God, and live? What fruit shall a grain of corn bear if it be not first dead? For we must dye [die], I say dye to the world, and to the flesh, and all senses, and to the whole man animal, who would enter into these closets of secrets, not because the body is separated from the soul, but because the soul leaves the body: of which death Paul wrote to the Collossians [Colossians]: Ye are dead, and your life is hid with Christ: And elsswhere he speaks more clearly of himself. I know a man, whether in the body, or out of the body I cannot tell, God knows, caught up unto the third heaven, &c. I say by this death, pretious [precious] in the sight of God, we must dye [die], which happens to few, and perhaps not alwaies. For very few whom God loves, and are vertuous [virtuous], are made so happy. And first those that are born, not of flesh and blood, but of God. Secondly those that are dignified to it by the blessing of nature, and the heavens at their birth. The rest endeavour by merits, and art, of which more fully when I see you. But this I will advise you, that you be not deceived concerning me, as if I at any time having received such divine things should boast of them to you, or should arrogate any such thing to my self, or could hope to have them granted to me, who hitherto have been a souldier [soldier], consecrated with mans blood, having been almost alwaies belonging to the Kings Court, bound to a most dear wife by the bond of flesh, exposed to all the blast of inconstant fortune, and being crossed in my flesh, in the world, and worldly affairs, and therefore could not obtain the sublime gifts of the immortal God. But I would be accounted as a director, who waiting alwayes at the dores [doors], shews to others which way they must go. But as for my love to you, you are indeed a little deceived: I do not see how you are my debtor, seeing I have bestowed nothing upon you, only I am ready when occasion serves to bestow all things. So farewell and prosper. From Lyons XIX Novemb. Anno Dom. M. D.XXVII. Henry Cornelius Agrippa sendeth greetings to a certain friend of the Kings Court. The Ancients were wont to brand notorious folly with this proverb, viz. To bring Owls to Athens: but it is not a part of less folly, but of most great impiety, to send divels [devils] to hell. You know what I call hell, viz. that School of wickednesses, which with much displeasure I have elsewhere in its colours notoriously shewed the Court to be. But there was never so just an occasion of writing and of indignation given as now, if it were lawfull to treat of the whole business as I should, yet I cannot contein but give you an argument of it. Now therefore hear a thing both foolish and impious: There was sent for out of Germany with no small charges a certain master of Spirits, that is a Necromancer, who possesseth a power over spirits, that as James and Jambres resisted Moses, so he should oppose Cæsar [Cesar]; for they were perswaded by the father of lies, that he could foretel [forwtell] all things to come, and disclose all secret counsels, and manifest even the thoughts; moreover that he was endowed with so great power, that he could bring back the Kings childien through the aire, even as we read that Habacuck with his pulse was carryed to the den of Lions, and that he could do as Elisha did being besieged in Dotham, shew mountains full of horsemen and fiery Chariots, and a very great Army; moreover that he could find out and fetch up the treasures of the earth, and compell what marriages and affections he pleased, to break them off, and cure all desperate diseases, by a Stygian medicine, as a confirmed Hectick, a radicated Dropsy, Leprosy in the bones; and Who wisely can the Knotty gout soon cure, And health even to the desperate procure. See where their faith is plaeed, where their hope is reposed, who endeavour to subject the Elements, Heaven, Fate, Nature, Providence, God, and all things to the command of one Magitian [magician]; and seek for the preservation of a kingdom from Devils the enemies of publike [public] preservation; saying in their heart with Ochozias, there is not a God in Israel, let us go and consult Beelzebub the God of Achron, and as Saul speaking to the witch, saith, the Philistins [Philistines] fight against me, & God hath deserted me, and will not hear me, therefore am I come to you. What do they so much despair of God, that they have judged it requisite to desire aid of the Divels [devils]? is not this according to the word of Iude and Peter, to deny God and Iesus [Jesus] Christ our Lord and Saviour who hath redeemed us, and to bring upon themselves swift destruction? do they not treasure up for themselves the fierce wrath of the Lord who will send it upon them by evill spirits? are they not delivered over to a reprobate sense, who desire the certainty of secret counsels from the divel [Devil], the father of lies, and hope for victory elsewhere than from the Lord of Hoasts [Hosts]? and further, this addeth boldness to this abominable worker of Idolatry and Sacriledge [sacrilege], that the Orthodox mother doth very much favour those things, and the authority of her most Christian Son is accommodated, and gifts bestowed out of the sacred pence; the Pillars of the Church, Bishops and Cardinals, winking at, yea furthering this abominable work; and the wicked Nobles applaude this operation of Impiety, as the crowes the works of the Wolf. What greater wickedness have Pharaoh, Balack, Saul, Ahab with his Jezabel, Ochozias, Nabuchadnezar, Balthazar, Senacherib and the other worshippers of Balaam, committed? Pharaoh called forth his magitians [magicians] against Moses; they being convicted in the third plague, confessed the finger of God: but the King being obstinate through the ten plagues perished in the red sea; Balack the Moabite sent forth Baalam the Sorcerer that he should curse Israel, but God himself turned the curse into a blessing; Balack is cursed; what did the answers of Samuel or the witch profit Saul? was he not slain in the mountain Gilboah? Ahab and Jezabel being wickedly marryed together, did confide in the prophets of Baal, and according to the word of the Lord, a lying spirit went forth into the mouthes of all the prophets who promised prosperity to Ahab going up against Ramoth Gilead, but Ahab fell, and Jezabel was thrown down headlong, and the dogs did eat her: Asa a King of Juda is reproved by the prophet of the Lord, because that in his sickness he sought not the Lord, but trusted to the skill of his physitian [physician]: have not they committed a greater sin, who leave God the saviour, and the wholesome vertues of nature, and seek for help of Satan? Ochozias did thus in times past, & therefore heard from the prophet of the Lord, Thou shalt not descend from thy bed on which thou art, but shalt certainly dy [die]. Let the series of the other unrighteous Kings be run over, and also the histories of the Gentiles. Zoroastes [Zoroaster], Diatharus, Croesus, Pompey, Pyrrhus, Crassus, Nero, Iulian [Julian], what have they gayned by their Magitians [magicians] and Diviners, who falsely fained [feigned] prosperity for them? were they not all reduced to nothing, and did they not wickedly perish in their sins? So are all these ungodly follyes wont to bring destruction to the admirers thereof, to the which truly, they who especially confide, are made the most unfortunate of all men. I deny not but that there are natural sciences, Metaphysical arts, Occult Ingenuities, which can, without offending God, or injuring faith or religion, preserve Kingdomes, dive into counsels [councils], overcome Enemies, deliver captives, encrease [increase] wealth, obtain the good will of men, expell diseases, conserve health, prolong life, and restore strength of youth: There are moreover sacred religious intercessions, publike [public] supplications, private prayers of good men: by the which we may not only turn away the wrath of God, but also entreate him to be gratious [gracious] unto us; besides if there be a certain art to foretell, and work miracles, which the Ancients call Calomagia or Theurgia, surely it is unknown unto these fooles and slaves of the Divel [Devil], for to find out things to come, and to pronounce truth concerning those things which hang over our heads, & are occult, and from heaven portended unto men; and to effect things which exceed the common course of nature, belongeth only to a man of profound and perfect knowledge, and of a most pure life and faith, and not to men most vain and unlearned. But every Creature serveth those who are Innocent, and learned in the law of God, for their faiths sake; and whatsoever they shall ask they shall receive: so the Ravens fed Eliah, and at his prayers the earth withheld her fruits, the Heaven denyed rain, and showred down fire upon the wicked: So the Ravens served Elisha, the Angels fought for him; rivers are passed dry-foot; the Lions laying aside their fierceness, and not regarding their hunger, fawn on Daniel, and the hot fiery furnace burneth not the children. These are not works of Necromancers and Sorcerers, nor of Devils, but of faithfull and godly men; for not the Divels [devils], but the spirit of God doth assist them: I confess there are some, (perhaps many) even at this time, who are very wise, and of wonderfull knowledge, vertue and power, and of a pure conversation, most prudent, and also disposed by age and strength, that they can very much profit the Commonwealth by their counsel and operations; but your courtiers contemn these men, as those who are very far from their purpose, who for wisdome have malice, guile and deceit; for counsel deceit, and craft for knowledge; guile, and perfidiousness for prudence. Superstition is in the place of religion, and God is blasphemed in afflictions: and what faith (as saith the Apostle) is perfected in weakness is contemned: but they run to the invocations of evil spirits. Every good man is mocked at by them, bold hypocrisie is promoted, truth is accounted a crime; praise and rewards are reserved for foolishness and wickedness. O fools, and wicked, who by these arts would establish a kingdome, by which formerly most potent Empires have fallen, and have been utterly overthrown; Of whom it was truly spoken by Jeremiah, our Crown is fallen, wo [woe] to us because we have sinned: which I wish might not be so truly as fitly applyed to you. For truly that verse, the numeral letters being gathered together M.C.V.I. expresseth the year M.D.XXIV. wherein according to the account your King was taken at Papia: Did not ye see these things, and admire at them, which before they were done you judged impossible? And as yet you are proud, and obdurate in your affliction. You despise the prophets, and the threatenings of God are as tales to you. Behold it is at hand, and as yet you shall see, and feel the great things of God upon the whole earth, and shall tremble because the misery which you know not shall come upon you suddenly; Whither then will ye fly? Stand with your inchanters, and with the multitude of your Sorceries, if haply they can profit you, or you can be made thereby stronger. Will not that German Sorcerer that is sent for, save you, and make lying, Prophets, and prevail against the wrath of the Lord, and deliver you from evil? No, ye wicked, No, unless the Lord shall build, and keep the Cities, and Kingdom, all the keepers thereof labor and watch in vain. It is the work of God alone, not of Devils, not of Magicians to suspend or change the sentence of the Prophets. But if you will with your whole heart turn unto his mercy, and will change your wickedness, then you may be freed from evil, as was Nebucadnezar [Nebuchadnezzae], who by the counsel of Daniel redeeming his sins by almes, and his iniquities by taking pitty [pity] on the poor, avoided the imminent wrath of God for a time, until in the Court at Babylon he with a proud speech recalled it back to himself again. Achab most impious, with his Iezebel [Jezebel], to whom the Lord threatned death by Elias, was, because he turned to God made again the word of the Lord to Eliah. Because Achab feared my face I will not bring the evill in his daies. The Ninevites, because by the Edict of the King and Princes they repented at the preaching of Jonas, were totally freed from the imminent punishment. Esaias brought this sentence to Ezechias, that he should set his house in order, because he should dy [die]; He praied [prayed] and wept, and was hesled, and fifteen years added to his life, for thus the Lord spake to the same man by the same Prophet, I have seen thy tears, and heard thy prayers, behold I will add to thy daies fifteen years; moreover I will deliver thee from the hand of the King of Assyria & this City, and protect it; So much could the conversion and prayer of this pious King do, who though he prayed for himself alone, yet obtained not only for himself, but also for the City and people; It is the Lord only who preserveth the King, and who giveth wisdome to the Kings Son; they ought to fly to this master, who seek salvation, and not to Magicians and Sorcerers: put on righteousness and fear of the Lord, you who desire prosperity: if the stability of a Kingdom be sought for; it is written; the just shall inherit the Land, the just shall be had in everlasting remembrance, he shall not be moved for ever; if security be sought for; They that fear the Lord shall not be afraid for evil tidings, but shall scorn all their enemies. If honour, and wealth be sought for; In his house are glory, and riches. If praise, and favour; The generation of the righteous shall be blessed: If power; He shall be powerfull on the earth, and his seed also. His strength shall be exalted in glory: If marriage, and prosperity of wedlock; His wife shall be as a vine flourishing on the house side, and his children as olive branches. If health of body, and strength; the Lord will not suffer his holy one to see corruption. Lastly, blessed is the man in all things that fears the Lord, who is unspotted in the way, who goes not into the counsell of the wicked, who takes pitty [pity] on the poor, and needy. For in an evil day the Lord shall deliver him, and shall not deliver him into the hands of his enemies. All the wicked shall see, and be vexed, and shall gnash their teeth, and pine away, their desire shall perish. Let this suffice for admonition. For I will not more curiously prosecute this matter, lest haply the evilness of the subject should provoke me to write more then is expedient. Farewel, from Paris, XIII of February, Anno M.D. XXVIII. after the Romane account.

This appendix consists of excerpts from Agrippa’s De incertitudine et vanitate Scientiarum, one of the great classics of sceptical literature. Only the chapters relating to subjects in De Occulta Philosophia are included. From a cursory comparison, this translation appears to be much more accurate than the English translation published in 1684 (The vanity of arts and sciences / by Henry Cornelius Agrippa, Knight… London: Printed by R.E. for R.B. and are to be sold by C. Blount…, 1684.) The Censure, or Retraction of Henry Cornelius Agrippa, concerning Magick, after his declamation of the vanity of Sciences, and the excellency of the word of God. Of Magick in generall. This place doth require that we speak of Magick; for it is so neer joyned to, and of affinity with Astrologie [astrology], in so much that be that professeth Magick without Astrologie, doth nothing, but altogether is in an errour. Suidas is of the opinion that Magick had its name, and originall from the Maguseans [Magi]. It is the common opinion, that it is a Persian name, to which Porphyry, and Apuleius assent, and that in that tongue it signifies a priest, wise man, or Philosopher. Magick therefore comprehending all Philosophy, naturall, and Mathematicall, joyns the powers of Religions to them. Hence also they contain in them Goetia, and Theurgia, for which cause many divide Magick into two parts, viz. Naturall, and Ceremoniall. Of Naturall Magick. It is thought that naturall Magic is nothing else but the highest power of naturall Sciences, which therefore is called the height of naturall Philosophy, and the most absolute consummation thereof, and that which is the active part of naturall Philosophy, which by the help of naturall vertues, from a mutuall, and opportune application of them, brings forth operations even to Admiration: which Magick the Aethiopians, and Indians especially did use, where the vertue of herbs, and stones, and other things looking towards it was sufficient. It is said that Hierome made mention of it to Paulinus, where he saith that Apollonius the Tyanean was a Magician, or Philosopher, as also the Pythagorians; of this kind were those wise men which came to worship Christ with gifts when he was born, which the interpreters of the Chaldeans [Chaldaeans] expound the Philosophers of the Chaldeans, such as were Hiarchas amongst the Bragmanne [Brahmans], Tespion amongst the Gymnosophists, Budda [Buddhists] amongst the Babylonians, Numa Pompilius amongst the Romans, Zamolxides amongst the Thracians, Abbaris amongst the Hyperboreans, Hermes amongst the Ægyptians [Egyptians], Zoroastes [Zoroaster] the son of Oromasus [Ohrmazd = Ahura Mazda] amongst the Persians. For the Indians, Æthiopians [Ethiopians], Chaldeans [Chaldaeans], and Persians chiefly did excell in this Magick. With which therefore (as Plato relates in Alcibiades) the sons of the Persian Kings were instructed, that they might learn to administer, and distribute their image to the common wealth of the world, and the common wealth to it: and Cicero saith in his books of divination, that there was none amongst the Persians did enjoy the Kingdom, but he that first had learned Magick. Naturall Magick therefore is that which contemplates the powers of all naturall and celestiall things, and searching curiously into their Sympathy, doth produce occult powers in nature into publique [public] view, so coupling inferior things as allurements to the gifts of superiour things, that by their mutuall application, that from thence arise wonderfull miracles, not so much by art as by nature, to which art becomes an assistant whilest it works these things. For Magicians, as the most curious searchers of nature, making use of those things which are prepared by nature, by applying active things to passive, produce oftentimes effects before the time ordained by nature, which the vulgar think are miracles, which indeed are naturall works, the prevention of the time only coming betwixt: as if any one should produce Roses in the moneth [month] of March, and ripe Grapes, or sowed Beans, or make Parsly [parsley] to grow into a perfect plant within few hours, nay, and cause greater things, as clouds, rains, thunders, and animals of divers kinds, and very many taansmutions of things, many of which sort Roger Racon boasted that he did do by meer [mere] naturall Magick. Of the works thereof wrote Zoroastes [Zoroaster], Hermes, Eranthes King of Arabia, Zacharias the Babylonian, Joseph the Hebrew, Bocus, Aaron, Zenotenus, Kiramides, Almadal, Thetel, Alchindus, Abel, Ptolomy, Geber, Zahel, Nazabarub, Thebith, Berith, Solomon, Astaphon, Hipparchus, Alcmeon, Apollonius, Triphon, and many others, many of whose works are yet entire, and many fragments are yet extant, and have come into my hands. Some modern men have also wrote of naturall Magick, but they but a few things, as Albertus, Arnoldus de villa nova, Raimundus Lullie, Bacon, and Apponus, [i.e. Peter de Abano] and the Author of the book to Alfonsus, set forth under the name of Picatrix, who also together with naturall Magick, mixeth much superstition, which indeed the rest have done. Of Mathematicall Magick. There are moreover other most witty emulators of nature and most bold inquisitors, which promise they can by the influences of the heavens, obtained without naturall vertues, but only by Mathematicall learming, produce works like to those of nature, as walking, or talking bodies, which have not animall vertues: such was the wooden dove of Archita, which did flie [fly], and the statue of Mercury which did speak; and the brazen head made by Albertus Magnus, which they say did speak. Boetius a man of a great wit and much learning, excelled in these things, to whom Cassiodorus writing concerning such like things, saith, to thee it is appointed to know hard things, and shew miracles: by the ingenuity of thy art metals speak, Diomedes in brass trumpets, the brazen Serpent hisseth, birds are feigned, and those which know no proper sound, are heard sending forth sweet melody, we relate small things of him, who hath power to imitate the heavens; concerning these arts I think that is spoken which we read in Plato in the eleventh book of Laws. There is an art given to mortall men, by which they should generate certain latter things, not partaking of truth or divinity, but should deduce certain representations of affinity with them: and thus far have Magicians gone, being men most bold to do all things, especially that old strong Serpent, the promiser of all Sciences favoring them, that they like apes endeavour to emulate God, and nature. Of Enchanting Magick. There is moreover a kind of naturall Magick, which they call bewitching, medicinary, which is done by cups, love-potions, and divers medicaments of Sorcerers: Of which sort Democritus is said to make some, whereby good, happy, and fortunate sons may be begotten: and another whereby we may rightly understand the voyces [voices] of birds, as Philostratus and Porphyrie [Porphyry] relate of Apollonius. Virgil also speaking of certain Pontick herbs, saith, I many times, with these have Moeris spide [spied], Chang’d to a wolf, and in the woods to bide: From sepulchres would souls departed charm, And corn bear standing fom anothers farm. And Pliny relates that a certain man, Demarchus Parrhasitus, in a sacrifice which the Arcades made by a humane sacrifice to Jupiter Lyceus, tasted of the entrals [entrails] of a boy that was sacrificed, and turned himself into a wolfe, by reason of which changing of men into a wolf [werewolf, lycanthropy], Austin [Augustine] thinks that the name was put upon Pan Lyceus, and Jupiter Lyceus. The same Austin relates, that whilest he was in Italy, there were certain women Magicians like Circe, who by giving cheese to travellers turned them into cattle; and when they had carried what burdens they pleased, restored them into men again; and that the same happened to a certain Father called Prestantine. But least any one should think these things to be but foolish toyes, and things impossible, let him call to mind what Scripture mentions concerning Nebuchadnezar [Nebuchadnezzar] the King, how he was turned into an ox, and lived seven yeers with hay, and at length returned through the mercy of God into a man again, whose body after his death, his son Evilmerodac gave as a prey to the Vulters [vultures], least he should again rise from the dead, who returned from a beast into a man: and more of this kind doth Exodus relate of the Magicians of Pharaoh. But Solomon speaks of the same, whether Magicians, or Sorcerers, when he saith, Thou hast terrified them O God! because they have done horrible deeds by inchantments [enchantments]. Moreover, this I would have you know, that these Magicians do not search into naturall things only, but also those things which do accompany nature, and after a manner put it off, as motions, numbers, figures, sounds, voyces [voices], concents, lights, affections of the mind, & words. So the Psylli, and Marsi called together serpents, and others by other things depressing them, put them to flight. So Orpheus repressed the tempest of the Argonaute with a hymn; and Homer relates of Ulysses that his blood was restrained with words. And in the law of the twelve tables punishment was ordained for them who enchanted the corn: that without all doubt the Magicians did produce wonderfull effects by words only, affections, and such like, not upon themselves, but also upon extraneous things; all which things are thought to put forth their innate vertue upon other things, draw them to them, or expell them from them, or any otherwise affecting of them, no otherwise then the Loadstone draws Iron, or Jeat Chaff, or a Diamond or Garlick bind them, so that by this graduall, and concatenated Sympathy of things, not only naturall, and celestiall gifts, but also intellectuall, and divine may, as Iamblicus [Iamblichus], Proclus, and Synesius confirm by the opinion of Magicians, be received from above, which Proclus in his book of sacrifice, and Magick confesseth, viz: That by the consent of these kinds of things, the Magicians were wont to call up the dieties [deities] themselves. To such a height of madness some of them are grown, that from divers constellations of the Stars, through intervals of times, and a certain rule of proportions being observed, think that an image of the gods can with a beck receive the spirit of life, and intellect, and so give an answer to them that ask counsell of it, and reveal the secrets of occult truth. Hence it is manifest that this naturall Magick is sometimes inclining to Goetia, and Theurgia, entangled in the wyles and errours of evill Spirits. Of Goetia Necromancy. Now the parts of Ceremonial Magick are Goetia and Theurgia, Goetia is unfortunate, by the commerces of unclean spirits made up of the rites of wicked curiosities, unlawfull charms, and deprecations, and is abandoned and execrated by all laws. Of this kinde are those which we now adayes call Necromancers, and Witches.

A people envy’d by the Gods, have skill, Begot by th’ evill one, even at their will The heavens for to blemish, and the things Which are in heaven, and on earth to bring Out of order, and the poles for to force, And of the rivers for to turn the course, The mountains level, and the skie to drive Under the earth ----- These therefore are they which call upon the souls of the dead, and those which the Ancients called Epodi, who enchant boys, and bring them out into the speech of the Oracle, and which carry about them familiar spirits, as we read of Socrates and such, as it is said, they fed in glasses, by which they feign themselves to prophesy. And all these proceed two waies. For some endeavour to call and compell evill spirits, adjuring by a certain power, especially of divine names, for seeing every creature fears, and reverenceth the name of him who made it, no marvel, if Goetians, Infidels, Pagans, Jews, Saracens, and men of every prophane sect and society do bind Divels [devils] by invocating the divine name. Now there are some that are most impiously wicked indeed, that submit themselves to Divels [devils], sacrifice to, and adore them, and thereby become guilty of Idolatry, and the basest abasement: to which crimes if the former are not obnoxious, yet they expose themselves to manifest dangers. For even compelled divels [devils] alwaies deceive us whithersoever we go. Now from the sect of the Goetians have proceeded all those books of darkness, which Vulpianus the Lawyer calls books disallowed to be read, and forthwith appointed them to be destroyed, of which sort the first is Zabulus reported to invent, who was given to unlawfull arts, then Barnabas a certain Cyprian; and now in these dayes there are carryed about books with feigned titles, under the names of Adam, Abel, Enoch, Abraham, Solomon, also Paul, Honorius, Cyprianus, Albertus, Thomas, Hierome, and of a certain man of Yorke, whose toies [toys] Alphonsus King of Castile, Robert an English man, Bacon, and Apponus [i.e. Peter de Abano], and many other men of a deplored wit have foolishly followed. Moreover they have not made men only and Saints, and Patriarkes [Patriarchs], and the angels of God, the authors of such execrable opinions, but they boast also that those books were dilivered by Raziel, and Raphael the Angels of Adam and Tobias; Which books openly betray themselves to him that looks narrowly [i.e. closely] into them, to be a rule, rite, and custome of their precepts, and a kind of words, and characters, an order of extruction, an empty phrase, and to contain nothing but meer toyes, and impostures, and to be made in latter times by men ignorant of all ancient Magick, and forlorn artists of pernitious [pernicious] art, of prophane observations mixed with the ceremonies of our religion, with many unknown names, and seals intermixed, that thereby they may terrifie and astonish the simple, and ignorant. Moreover it doth not yet appear that these arts are fables: for unless there were such indeed, and by them many wonderfull and hurtfull things done, there would not be such strict divine, and humane lawes made concerning them, for the utter exterminating of them. And why do the Goetians use those evill spirits only, but because good Angels will hardly appear, expecting the command of God, and come not but to men pure in heart, and holy in life: but the evill are easily called up, favouring him that is false, and counterfeiting holiness are alwaies ready to deceive with their craft, that they may be worshipped, and adored: and because women are rnost desirous of secrets, and less cautious, and prone to superstition, they are the more easily deceived, and therefore give up themselves the more readily to them, and do great prodigies. The poets sing of Circe, Medea, and others of this sort; Cicero, Pliny, Seneca, Austin, and many others as well Philosophers as Catholike [Catholic] Doctors, and Historians, also the Scriptures, testifie the like. For in the books of the Kings we read, that a woman who lived at Endor, called up the soul of Samuel the Prophet, although many interpret it not to be the soul of the Prophet, but an evil spirit, which took upon him his shape. Yet the Hebrew masters say that Austin to Simplicianus doth not deny but it might be the true spirit of Samuel, which might easily be called up fom its body before a compleat year after his departure, as also the Goetians teach. Also Magician Necromancers suppose that might be done by certain natural powers and bonds, as we have said in our books of Occult Philosophy. Therefore the ancient Fathers, skilfull of spiritual things, did not without cause ordain that the bodies of the dead should he buried in a holy place, and be accompanied with lights, and sprinkled with holy water, and be perfumed with fiankincense, and incense, and be expiated by prayers as long as they continued above ground. For as the Masters of the Hebrews say, All our body and carnal Animal, and whatsoever in us depends upon the matter of the flesh, being ill disposed, is left for meat to the Serpent, and as they called it, to Azazel, who is the Lord of the flesh and blood, and the Prince of this world, and is called in Leviticus the Prince of deserts, to whom it is said in Genesis, Thou shalt eat dust all the daies of thy life. And in Isaiah, Dust thy bread, i.e. our body created of the dust of the earth, so long as it shall not be sanctified, and turned into better, that it be no longer an effect of the serpent, but of God, viz. a spiritual made of carnal, according to the word of Paul, saying, that which is sowed a carnal, shall arise a spiritual; and els where, All indeed shall rise up, but shall not be changed, because many shall remain forever as meat of the Serpent. This filthy and horrid matter of the flesh and meat of the Serpent we therefore cast off by death, changing it for a better and spirituall, which shall be in the resurrection of the dead; and is already done in those, who have tasted of the first fruits of the resurrection, and many have already attained to, by the vertue of the divine spirit, in this life, as Enoch, Eliah and Moses, whose bodies were changed into a spirituall nature, and have not seen corrupted; neither are their carkasses [carcasses] left to the power of the Serpent. And this was that dispute of the devill with Michael the Archangel, concerning the body of Moses, of which Jude makes mention in his Epistle. But of Goetia, and Necromancy let this suffice. Of Theurgia. Now many think that Theurgia is not unlawfull, as if this be governed by good Angels, and a divine diety [deity], when as yet oftentimes it is under the names of God, and the fallacies of evil Angels obstringed by the wicked fallacies of the devils. For we do procure, and attract not by naturall powers only, but also by certaln rites, and ceremonies, celestials, and by them divine vertues to our selves; Of which together with many rules the ancient Magicians did treat in many volumes. But the greatest part of all ceremonies consists in observing cleanness, and purity, first of the mind, then of the body, and of those things which are about the body, as in the skin, in garments, in habitations, in vessels, utensils, oblations, sacrifices, the purity of which disposeth to the acquaintance with and beholding of divine things, and is very much required in sacred things, according to the word of Isaiah, Be ye washed, and made clean, and take away the evil of your thoughts. Now impurity, because it oftentimes infects the air, and man, disturbes that most pure influence of Celestiall and divine things, and chaseth away the pure spirits of God. But sometimes impure spirits, and deceiving powers, that they be worshipped, and adored for gods, require also this purity. Therefore here is great need of caution, as we have lately discoursed at large in our books of Occult Philosophy. But of this Theurgia, or Magick of divine things Porphyrie [Porphyry] disputing at large, at length concludes that by Theurgicall consecrations the soul of man may be fitted to receive spirits, and Angels, and to see God; but he altogether denies that we can by this art return to God. Of his School therefore is the Art Almadel, the Notary art, the Pauline Art, the art of Revelations, and many such like superstitions, which are so much the more pernicious, by how much they seem the more divine to the ignorant. Of Cabalie. Here the words of Pliny come into my mind, who saith the faction of Magick depends upon Moses and Lutopea, being Jews; which words put me in mind of the Cabalie of the Jews, which the Hebrews are of opinion was delivered to Moses by God himself on mount Sinai, and then by degrees of succession without the monuments of letters was untill the times of Esdra delivered to others by word of mouth only: as the Pythagorian opinions were formerly delivered by Archippus, and Lysiaus, who had Schools at Thebes in Greece, in which the Scholers [scholars] keeping the precepts of their masters in their memorie [memory], did use their wit, and memorie instead of books: So certain Jews despising literature, placed this in memorie, and observations, and vocall traditions, whence Cabalie was by the Hebrews called as it were the reception of any thing from another only by hearing. That art (as it is reported) is very ancient, but the name was known but of late times amongst Christians: They deliver a double science therefore, the one of Bresith, which they call Cosmologie, viz: explaining the powers of things created, naturall, and Celestiall, and expounding the secrets of the Law and Bible by Philosophicall reasons: which truly upon this account differs nothing at all from naturall Magick, in which we believe K. Solomon excelled. For it is read in the sacred Histories of the Hebrews, that he was skilled in all things, even from the Cedar of Lebanon, to the Hyssop that grows upon the wal [wall]: also in cattle, birds, creeping things, and fishes; all which shew that he knew the Magicall vertues of nature. Moses the AElig;gyptian [Egyptian], amongst the later writers followed after this in his exposition upon the Pentacles; also many more Talmudists. They call the other Science thereof of Mercara, which is concerning the more sublime contemplations of divine & Angelick vertues, & of sacred names, and seals, being a certain Symbolical divinity, in which letters, numbers, figures, things, & names, and tops of elements, and lines, points, and accents, are all significative of most profound things, & great secrets. This again they divide into Arithmancy, viz. that which is called Notariacon, treating of Angelical vertues, names, & seals, also of the conditions of spirits, and souls; and into Theomancy, which searcheth into the mysteries of divine majesty, as the emanations thereof, & sacred names, and Pentacles, which he that knows may excell with wonderful vertues; as that when he pleaseth, he may fore-know all future things, & command whole nature, have power over devils, and Angels, and do miracles. By this they suppose, that Moses did shew so many signs, and turned the rod into a Serpent, and the waters into blood, and that he sent Frogs, Flies, Lice, Locusts, Caterpillars, fire with hail, botches and boyls [boils] on the Egyptians; and slew every first born of man and beast; and that he opened the Seas, and carryed his thorow, and brought forth fountains out of the rock, and quails from Heaven, that he sent before his, clouds and lightnings by day, a pillar of fire by night, and called down from Heaven the voice of the living God to the people, and did strike the haughty with fire, and those that murmured with the Leprosie; and on the ill deserving brought suddain destruction; the earth gaping and swallowing them up; further he fed the people with heavenly food; pacified Serpents, cured the envenomed, preserved the numerous multitude from infirmity, & their garments from wearing out, & made them victors over their enemies. To conclude, by this art of miracles Joshua commanded the Sun to stand still, Eliah called down fire from Heaven upon his enemies, restored a dead childe to life; Daniel stopt the mouths of the Lyons [lions]; The three children sang songs in the fiery Oven; moreover by this art the incredulous Jews affirm, that even Christ did do so many miracles; Solomon also very well knew this art, and delivered charms against devils, and their bonds, and the manner of conjurations, and against diseases, as Joseph reporteth, but as I doubt not but that God revealed to Moses many secrets, contained under the bark of the words of the Law, which were not to be revealed to the prophane vulgar. So I acknowledge that this Cabalisticall art, which the Hebrews brag of, and I sometimes diligently and laboriously sought after, is nothing else then a meer rhapsody of superstition, and a certain Theurgicall Magick: but if it proceeded from God (as the Jews boast) and conduceth to the perfection of life, health of men, to the worship of God, and to the truth of understanding; truly that spirit of truth, which hath left this Synagogue, and come to teach us all truth, would not have concealed it from his Church even untill these last times, which indeed knoweth all things that are of God, whose benediction, baptism, and other mysteries of salvation are revealed and perfected in every tongue, for every tongue hath the same equall power, if so be that there be the same equall piety, neither is there any name, either in heaven or earth, by the which we must be saved, and by which we work miracles, besides this one name Jesus, in which all things are recapitulated and contained. Hence it is, that the Jews, who are most skilful in using the names of God, can operate little or nothing after Christ, as their ancient fathers did; but that we by experience find, and see, that by the revolution of this art (as they call them) oftentimes wonderful sentences, full of great mysteries, are wrested from the holy Scriptures, this is nothing else then a certain playing upon Allegories, which idle men busymg themselves with all the points, letters, and numbers, which this tongue and the custome of writing do easily suffer, do fain and disguise at their pleasures; which although sometimes they hold forth great mysteries, yet they can neither prove nor evince any thing; but we may (according to the words of Gregory) with the same facility contemn them, as they are affirmed. Rabanus the Monk, by the same artifice hath feigned many things, but in Latin Characters and verses, with certain pictures inserted, which being read any way by the delineations of the superficies and pictures, do declare some sacred mysterie [mystery], representing the histories of the things painted; which also may without doubt be wrested from prophane writings, as every one may know, who hath read the Cantones of Valena Proba, composed out of the verses of Virgil, concerning Christ; All things of this kind are the speculations of idle brains, but what belongeth to the working of miracles, there is none of you, I suppose, of so foolish an understanding, who believeth that they have any art or science of them; therefore this Cabala of the Jews is nothing else then a most pernicious superstition, by the which they gather at their pleasure, divide, transfer words, names and letters, scatteringly put in the holy Scriptures, and by making one thing out of another, they dissolve the connections of the truth, the speeches, inductions and parables, and here and there construing them by their own fictions, would bring the words of God to their follies, defaming the Scriptures, and saying that their fictions have foundation on them. They calumniate the Law of God, and by the supputations of words, syllables, letters, numbers impudently extorted, they assay to bring violent and blasphemous proofs for their unbelief. Besides, they being puft up by these trifles, do boast that they finde and search out the unspeakable mysteries of God, and secrets, which are ahove the Scriptures, by the which also they irnpudently affirm, and without blushing, that they can even prophecy, and do miracles and wonders; but it happeneth to them, as to Aesops Dog, who leaving his bread, and gaping after the shadow, lost his food; so this perfidious and stiff necked people, being always busied in the shadows of the Scriptures, and about their own vanities, and doing violence by their artificiall, but superstitious Cabala, do loose the bread of eternall life, and being fed with vain words, do destroy the word of truth; from this Judaicall ferment of Cabalisticall superstition proceeded (as I suppose) the Ophitane, Gnostican, and Valentinian Hereticks, who together with their disciples, feigned a certain Greek Cabala, perverting all the mysteries of the Christian faith, and by their heretical corruption wresting them to the Greek letters and numbers, by the which they constituted a body of truth (as they call it) and taught, that without these mysteries of letters & numbers the truth could not be found in the Gospel, because that the writings thereof are various, and sometimes repugnant to themselves, and full of parables; that they who see, might not see, and that they who hear, might not hear, and that they who understand, might not understand, and that they are propounded to the blind and erroneous, according to the capacity of their blindness and error; But that the sincere truth lying hid under these things, is committed to the perfect only, not by writings, but by word of mouth, and that this is that Alphabetary and Arithmatical Theology which Christ in private manifested to his Apostles; and which Paul speaketh to the perfect only; for seeing that these are the highest mysteries, therefore they are not written, nor ought so to be, but to be kept in secret amongst wise men; but no man is a wise man amongst them, who knoweth not to refrain the greatest monsters of Heresie. Of Juggling or Legerdemain. But let us return to that Magick, part of which is an art of jugglings (i.e.) delusions, which are made according to appearance only, by which Magicians shew phantasmes, and play many miracles by circulatory frauds, and cause dreams, which they do not so much by Geotick inchantments, and imprecations, and deceits of devils, as by certain vapors, perfumes, lights, love-medicines, collyries, alligations, and suspensions, also by rings, images, glasses, and such like drugs, and instruments of Magicall art, and a naturall and Celestiall power. Also many things are done daily by sleight [slight] of hand, of which sort we see some are done daily by stage players, and sporters which we call Chirosophers (i.e.) skilful in sleight of hand. There are extant concerning this art, books of the Legerdemain of Hermes, and some others. We read also of a certain man called Paseton, a most notable juglar [juggler], that was wont to shew a banquet to guests, and when he pleased, to make it vanish away again, all rising with hunger, and thirst, being deluded. We read that Numa Pompilius did use these kinds of jugglings, and also that most learned Pythagoras did sometimes do this toy, that what things he pleased, he would write in a glass, which being set against the full Moon, he would shew to any one that stood behind it, those things represented in the Globe of the Moon; Hither belongs whatooever Poets sing of the transmutations of men, which also is delivered by Historians, and by some Christian Divines, and also is recorded in the Scripture. So men may appear like Asses, or horses, or other Animals with fascinated eyes, or a troubled medium, and that by a naturall art. Sometimes these are done by good and evil spirits, or by God himself at the request of some good men, as in the Scripture we read of Elisha the Prophet beset by an Army of the King fortifying Dotham. But to pure eyes, and such as be opened by God, those cannot deceive; so that woman which was judged to be a kind of cattle, did seem to Hilario to be not any such thing, but a woman. These things therefore which are done according to appearance only, are called jugglers. But those things which are done by the Art of transmuting, or translating, as of Nebuchadnezar, or of Corn carryed to another field, we have spoke of before; but of this art of juggling, thus saith Iamblicus, These things which are supposed to be juggled or bewitched, besides imagination, have no truth of action or essence. The end of these is but to hold forth things to the imagination according to appearance, of which there presently remains no footsteps or signs. Now by what hath been said, it is manifest that Magick is nothing else but a collection of Idolatry, Astrology, and superstitious medicines; And now there is by Magicians raised a great company of hereticks in the Church, who as Jannes and Jambres resisted Moses, do in the like manner resist the Apostolicall truth. The chief of these was Simon the Samaritan, on whom by reason of this art was bestowed at Rome in Claudius Caesars time, a Statue, with this Inscription, To Simon the holy God. Of his blasphemies Clemens Eusebius, and Irenaeus make mention. From this Simon, as from a Seminary of all Heresies proceeded by successions the monstrous Ophites, the filthy Gnosticks, the impious Valentinians, Cerdonians, Marcionists, Montanians, and many other Hereticks, lying against God for gain and vain glory, doing no good to men, but deceiving them, and drawing them into destruction and error, to whom they that give credit shall be confounded in the judgement of God. But of Magick I wrote whilest I was very yong [young] three large books, which I called Of Occult Philosophy, in which what was then through the curiosity of my youth erroneous, I now being more advised, am willing to have retracted, by this recantation; I formerly spent much time and costs in these vanities. At last I grew so wise as to be able to disswade others from this destruction; For whosoever do not in the truth, nor in the power of God, but in the deceits of divels [devils], according to the operation of wicked spirits presume to divine and prophesy, and practising through Magicall vanities, exorcismss, incantions and other demoniacall works and deceits of Idolatry, boasting of delusions, and phantasmes presently ceasing, brag that they can do miracles, I say all these shall with Jannes, and Jambres, and Simon Magus, be destinated to the torments of eternall Fire.

Of the Occult Philosophy of Henry Cornelius Agrippa, FINIS.