Agrippa_H_C-3_Books_Of_Occult_3.pdf

The third and last Book of Magick,

or Occult Philosophy; written by

Henry Cornelius Agrippa.

Book III.

Chapter i. Of the necessity, power, and profit of Religion.

Ow it is time to turn our pen to higher matters, and to that part of Magick which teacheth

us to know and perfectly understand the rules of Religion, and how we ought to obtain

the truth by Divine Religion, and how rightly to prepare our mind and spirit, by which

only we can comprehend the truth; for it is a common opinion of the Magicians, that

unless the mind and spirit be in good case, the body cannot be in good health: But then a

man to be truly sound when body and soul are so coupled, and agree together, that the

firmness of the mind and spirit be not inferior to the powers of the body; But a firm and

stout mind (saith Hermes ) can we not otherwise obtain, than by integrity of life, by piety,

and last of all, by Divine Religion: for holy Religion purgeth the mind, and maketh it

Divine, it helpeth nature, and strengtheneth naturall powers, as a Physitian [physician]

helpeth the health of the body, and a Husbandman the strength of the earth. Whosoever

therefore, Religion being laid aside, do consider only in naturall things, are wont very oft

to be deceived by evill spirits; but from the knowledge of Religion, the contempt and cure

of vices ariseth, and a safeguard against evil spirits; To conclude, nothing is more

pleasant and acceptable to God than a man perfectly pious, and truly Religious, who so

far excelleth other men, as he himself is distant from the Immortall gods. Therefore we

ought, being first purged, to offer and commend our selves to divine piety and Religion;

and then our senses being asleep, with a quiet mind to expect that Divine Ambrosian

Nectar ( Nectar I say, which Zachary the prophet calleth Wine making maids merry)

praising and adoring that supercelestiiall Bacchus , the chiefest ruler of the gods and

priests, the author of regeneration, whom the old poets sang was twice born, from whom

rivers most Divine flow into our hearts.

Chapter ii. Of concealing of those things which are secret in Religion.

Whosoever therefore thou art that now desireth to study thisd science, keep silence and

constantly conceal within the secret closets of your Religious breast, so holy a

determination; for (as Mercury saith) to publish to the knowledge of many a speech

throughly filled with so great majesty of the Deity, is a sign of an irreligious spirit; and

Divine Plato commanded, that holy and secret mysteries should not be divulged to the

people; Pythagoras also and Porphyrius consecrated their followers to a Religious

silence; Orpheus also, which a certain terrible authority of Religion did exact an oath of

silence, and from those he did initiate to the Ceremonies of holy things: Whence in the

verses concerning the holy word he sings,

You, that Admirers are of vertue, stay,

Consider well what I to you shall say.

But you, that sacred laws contemn, prophane?

Away from hence, return no more again.

But thou O Museus whose mind is high,

Observe my words, and read them with thine eye,

And them within thy sacred breast repone,

And in thy journey, think of God alone

The Author of all things, that cannot dye,

Of whom we shall not treate ---

So in Virgil we read of the Sybill

The goddess comes, hence, hence, all ye prophane,

The Prophet cries, and from her grove refrain.

Hence also in celebrating the holy mysteries of Ceres Eleusine , they only were admitted

to be initiated, the cryer proclaiming the prophane vulgar to depart; and in Esdras we

read this precept concerning the Cabalisticall secret of the Hebrews, declared in these

verses, Thou shalt deliver those books to the wise men of the people, whose hearts thou

knowest can comprehend them, and keep those secrets. Therefore the Religious volumes

of the Egyptians & those belonging to the secrets of their ceremonies, were made of

consecrated paper; in these they did write down leters [letters] which might not easily be

known, which they call holy. Macrobius Marcellinus and others say, they were called

Hieroglyphics, least perchance the writings of this kind should be known to the prophane,

which also Apuleius testifies in these words, saying, The sacrifice being ended, from a

secret retyred closet he bringeth forth certain books noted with obscure letters, affording

compendious words of the conceived speech, partly by the figures of beasts of this kind,

partly by figures full of knots, and crooked in the manner of a wheel & set thick, twining

about like vine tendrels, the reading thereby being defended from the curiosity of the

prophane; Therefore we shall be worthy scholars of this science, if we be silent and hide

those things which are secret in religion, for the promise of silence (as saith Tertullian ) is

due to Religion; but they which do otherwise are in very great danger, whence Apuleius

saith concerning secrets of holy Writs; I would tell it you, if it were lawfull to tell it; you

should know it; if it were lawfull to hear it; but both ears and tongue would contract the

same guilt of rash curiosity. So we read Theodorus the tragick poet, when he would have

referred somethings of the mysteries of the Jews Scripture to a certain fable, was

deprived of sight. Theopompus also who began to translate somethings out of the Divine

law into the Greek tongue, was presently troubled in mind and spirit, whence afterward

earnestly desiring God, wherefore this had happened to him, received an answer in a

dream, because he had basely polluted Divine things, by setting them forth in publike

[public]. One Numenius also being very curious of hidden things, incurred the displeasure

of the Divine powers, because he interpreted the holy mysteries of the goddesse Eleusina

and published them for he dreamed that the goddesses of Eleusis stood in a whores habit

before the Brothell house, which when he wondred at, they wrathfully answered, that

they were by him violently drawn from their modestly and prostituted everywhere to all

commers, by which he was admonished, that the Ceremonies of the gods ought not to be

divulged. Therefore it hath alwaies been the great care of the Ancients to wrap up the

mysteries of God and nature, and hide them with diverse Aenigmaes [enigmas], which

law the Indians, Brachmans [Brahmans], Æthiopians, Persians, and Egyptians also

observed; hence Mercurius, Orpheus , and all the ancient Poets and Philosophers,

Pythagoras, Socrates, Plato Aristoxenus, Ammonius , kept them inviolably. Hence

Plotinus and Origenes and the other disciples of Ammonius (as Porphyry relates in his

book of the education and Discipline of Plotinus ) sware, never to set forth the Decrees of

their master. And because Plotinus , brake his oath made to Ammonius , and published his

mysteries, for the punishment of his transgression, he was consumed (as they say) by the

Horrible disease of Lice. Crist also himself, while he lived on earth, spoke after that

manner and fashion that only the more intimate disciples should understand the mystery

of the word of God, but the other should perceive the parables only: commanding

moreover that holy things should not be given to Dogs, nor pearles cast to Swine:

Therefore the Prophet saith, I have hid thy words in my heart, that I might not sin against

thee. Therefore it is not fit that those secrets which are amongst a few wise men, and

communicated by mouth only, should be publikly written. Wherefor you will pardon me,

If I pass over in silence many and the chiefest secret mysteries of Ceremonial Magick. I

suppose I shal do enough, if I open those things which are necessary to be known, and

you by the reading of this book go not away altogether empty of these mysteries; but on

that condition let these things be communicated to you, on which Dionysius bound

Timothy , that they which perceive these Secrets, would not expose them to the unworthy,

but gather them together amongst wise men, and keep them with that reverence that is

due to them. Furthermore I would also warne you in the beginning, that even as the

divine powers detest publike things and profane, and love secrecy: So every Magical

experiment fleeth the publike, seeks to be hid, is strengthened by silence, but is destroyed

by publicationm neither doth any compleate effect follow after; all these things suffer

losse, when they are poured into prating and incredulous minds; therefore it behoveth a

Magicall operator, if he would get fruit from this art, to be secret, and to manifest to

none, neither his work nor place, not time, neither his desire nor will, unless either to a

master, or partner, or companion, who also ought to be faithfull, believing, silent, and

dignified by nature and education: Seeing that even the prating of a companion, his

incredulity and unworthiness hindreth and disturbeth the effect in every operation.

Chapter iii. What dignification is required, that one may be a true

Magician and a worker of miracles.

About the beginning of the first book of this work, we have spoken what manner of

person a Magician ought to be; but now we will declare a msyticall and secret matter,

necessary for every one who desireth to practize [practise] this art, which is both the

beginning, perfection and key of all Magicall operations, and it is the dignifying of men

to this so sublime vertue and power; for this faculty requireth in man a wonderfull

dignification, for that the understanding which is in us the highest faculty of the soul, is

the only worker of wonders, which when it is overwhelmed by too much commerce with

the flesh, and busied about the sensible soul of the body, is not worthy of the command of

Divine substances; therefore many prosecute this art in vain; Therefore it is meet that we

who endeavor to attain to so great a height should especially meditate of two things; first

how we should leave carnall affections, fraile sense, and materiall passions. Secondly, by

what way and means we may ascend to an intellect pure & conjoyned with the powers of

the gods, without which we shall never happily ascend to the scrutiny of secret things,

and to the power of wonderfull workings, or miracles; for in these dignification consists

wholly, which, nature, desert, and a certain religious art do make up; naturall dignity is

the best disposition of the body and its Organs, not obscuring the soul with any grossness,

and being without al distemper, and this proceedeth from the situation, motion, light, and

influence of the Celestiall bodies and spirits which are conversant in the generation of

every one, as are those whose ninth house is fortunate by Saturn, Sol, and Mercury ; Mars

also in the ninth house commandeth the spirits; but concerning these things we have

largely treated in the books of the Stars: But who so is not such a one, it is necessary that

he recompense the defecr of nature by education, and the best ordering and prosperous

use of natural things untill he become commpleat in all intrinsecall and extrinsecall

perfections. Hence so great care is taken in the law of Moses concerning the priest, that

he be not polluted by a dead carcase or by a woman a widow, or menstruous, that he be

free from leprosie, flux of blood, burstness, and be perfect in all his members, not blind,

nor lame, nor crook-backed, or with an illfavored nose. And Apuleius saith in his

Apology, that the youth to be initiated to divination by magick spels [magic spells], ought

to be chosen, sound without sickness, ingenious, comely, perfect in his members, of a

quick spirit, eloquent in speech, that in him the divine power might be conversant as in

the good houses; That the mind of the youth having quickly attained experience, may be

restored to its divinity. But the meritorious dignity is perfected by two things; namely

learning and practice. The end of learning is to know the truth; it is meet therefore, as is

spoken in the beginning of the first book, that he be learned and skilful in those three

faculties; then all impediments being removed, wholly to apply his soul to contemplation

& to convert it self into it self; for there is even in our own selves the apprehension and

power of all things; but we are prohibited, so as that we little enjoy these things, by

passions opposing us even from our birth, and vain imaginations and immoderate

affections, which being expelled, the divine knowledge and power presently takes place;

but the Religious operation obtains no ness efficacy which ofttimes of it self alone is

sufficiently powerfull for us to obtain this deifying vertue, so great is the vertue of holy

duties rightly exhibited and performed, that though they be not understood, yet piously

and perfectly observed, and with a firm faith believed, they have no less efficacy then to

adorn us with a divine power; But what dignity is acquired by the art of Religion, is

perfected by certain Religious Ceremonies, expiations, consecrations, and holy rites,

proceeding from him whose spirit the publike Religion hath consecrated, who hath power

of imposition of hands, and of initiating with Sacramentall poer, by which the Character

of the divine vertue and power os stampt on us which they call the divine consent, by

which a man supported with the divine nature, and made as it were a companion of the

Angels beareth the ingrafted power of God; & this rite is referred to the Ecclesiastical

mysteries: If therefore now thou shalt be a man perfect in the sacred understanding of

Religion, and piously and most constantly meditatest on it, and without doubting

believest, and art such an one on whom the authority of holy rites and nature hath

conferred dignity above others, amd one, whom the divine powers contemn not, thou

shalt be able by praying, consecrating, sacrificeing, invocating, to attract spiritual and

Celestial powers, and to imprint them on those things thou pleasest, and by it to vivifie

every magicall work; But whosoever beyond the authority of his office, without the merit

of Sanctity and Learning, beyond the dignity of nature and education, shall presume to

work any thing in Magick, shall work in vain, and deceive both himself and those that

believe on him, and with danger incur the displeasure of the Divine powers.

Chapter iv. Of the two helps of Ceremoniall Magick, Religion and

Superstition.

There are two things, which rule every operation of Ceremoniall Magick, namely

Religion and Superstition. This Religion is a continuall contemplation of Divine things,

and by good works an uniting one self with God and the Divine powers, by which in a

reverent family, a service, and a sanctification of worship worthy of them is performed,

and also the Ceremonies of Divine worship are rightly exercised; Religion therefore is a

certain discipline of externall holy things and Ceremonies by the which as it were by

certain signs we are admonished of internall and spirituall things, which is so deeply

implanted in us by nature, that we more differ from other creatures by this then

Rationality; whosoever therefore neglects Religion (as we have spoken before) and

confides only in the strength of naturall things, are very often deceived by the evil spirits;

therefore they who are more religiously and holily instructed, neither set a tree nor plant

their vinyard, nor undertake any mean work without divine invocation, as the Doctor of

the Nations commands the Colossians , saying, whatsoever you shall do in word or deed,

do all in the name of the Lord Jesus Christ giving thanks to him, and to God the Father by

him. Therefore to superadde the powers of Religion to Physical and Mathematicall

vertues is so far from a fault, that not to joyn them, is an hainous sin. Hence in libro

senatorum saith Rabbi Hemina , he that enjoyeth any of the creatures without Divine

benediction, is supposed both by God and the Church to have used it as taken by theft and

robbery, of whom it is written by Salomon [Solomon], he that takes away any things

violently from father and mother, is a destroyer; But God is our father, and the Church

our mother, as it is written, Is not he thy father who possesseth thee? and elsewhere, Hear

my son the discipline of thy father, and despise not the law of thy mother; nothing more

displeaseth God, then to be neglected and contemned; nothing pleaseth him more, then to

be renowned and adored. Hence he hath permitted no creature of the world to be without

Religion. All do worship God, play (as Proclus saith) frame hymnes [hymns] to the

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