Condensed Agrippa: A One-Year Study Plan

Compiled and written by

Suba



Tobias Moore 2007 2009 No part of this writings may be altered or reproduced by any means known or yet to be created without written permission by the author. Exception being brief quotes and reviews.

Index

Introduction and Agrippa Timeline 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. Week One: What it takes to become a magician and what a magician is to know Week Two: Elements Week Three: How occult virtues are infused upon objects and how we learn to use them Week Four: What occult virtues are associated to the planets Week Five: Drawing and attracting virtues, angels, intelligences and divine gifts Week Six: Binding and sorceries Week Seven: Suffumigation, perfumes, fumes, unctions, suspensions, rings, places, lights, colors, etc. Week Eight: Fascinations, observations, omens, divinations, auguries, auspicious, soothsaying, four divinations, dreams Week Nine: The necessity of astrology in divination, how we must carry ourselves, and soothsaying, phrensy, ecstasy, and prophetic dreams. Week Ten: Passions, will, and imagination. Week Eleven: Mind joined with the celestial intelligences, binding inferior things, speech, proper names, enchantments, writings, letters 67 74 Week Twelve: Overview of first book book 2 1-9 Chapters 10-15 Chapter16-20 Chapter21-23 Chapter24-26 Chapter27-28 Chapter29-34 Chapter35-48 Chapter49-52 Chapter55-57 Chapter58-60 Overview of Second book Chapter book 3 1-6 Chapter7-9 Chapter10 Chapter11-13 Chapter14-15 Chapter16-17 Chapter18-20 Chapter21-22 Chapter23-24 Chapter25-28 Chapter29-31 Chapter32-33
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37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56.

Chapter34-35 Chapter36-37 Chapter38-40 Chapter41-42 Chapter43-44 Chapter54-60 Chapter61-64 Overview of third book Defining magic the spurious writings Chapter names of spirits and making characters Chapter good and bad spirits Chapter appearance and spirits shapes Chapter pentacles Chapter consecration of implements Chapter the magical book Chapter Invocation Oracles and dreams Chapter evil spirits Elemental and Necromancy Overview of fourth book

Conclusion Index

Chapter 58 needs to go with necromancy

The last seven weeks go over the fourth book of occult philosophy. While this book is a psedo book believed to be written by so and so, for completeness sake with the occult philosophy and the fact that it does lightly go over the more ritualistic aspects of magic, while as well being associated with Agrippa, it is included in this work to help solidify the occult traditions. it is hoped that by including this fake writing that it does not offend any Agrippa purest while at the same time, giving those who are sincerely seeking a well balanced and rounded understanding of the occult traditions a general understanding of the ceremonial aspects of the occult.

Introduction
Agrippa understood magic to be the highest, most exalted, and perfect of sciences and philosophies. His system is based on mastering the natural, mathematical, and theological philosophies to work towards the magical union with GOD through religious practices and observances. Because this book quotes so extensively and often uses Agrippas own terminology and verbiage, it would defeat the purpose to quote every time Agrippas own words are used. This writing is not meant to replace Agrippas Three Books of Occult Philosophy. It is meant to condense and when possible highlight specific areas. It should go with the aspirant or magician reading Agrippas work as well. While this writing highlights all the major topics, ideas, and thoughts of Agrippa, there are many subtleties, concepts, and understandings left out. There are two English versions of Agrippas work on the internet. Both are out of copy write and in the public domain. The first is James Freakes or possibly John Frenchs 1651 translation found at Michigan State University online resource library below: http://archive.lib.msu.edu/AFS/dmc/arts/public/all/threebooksoccult/ANL.pdf. To find a modernized English version of this work with notes go to Petersons great website here: http://www.esotericarchives.com/agrippa/agrippa1.htm. The second is Willis Whiteheads 1898 version found at the Internet Archives Library here: http://www.archive.org/details/threebooksoccul00whitgoog. Whiteheads has many illustrations, added writings, commentaries, and notes that are not found in Freaks. Sadly, Whiteheads version has only the first book of Agrippas work. His other writing, The Mystic Thesaurus, includes some snippets of Agrippas second and third books. It does have a lot of information on the magical mirror, which any reader of Agrippa would of course find valuable. Here follows the text link: http://books.google.com/books?id=8MkCYYvSQxQC&pg=PA93&dq=celestial+mirror#PPA40, M1 Each section will have a caption stating from what books and chapters the week focuses on. BK stands for book. Example: BKII Chapter 15-22 tell us the week will focus on chapters 15 through 22 in book two. While i have tried to remain true to Agrippa and his writings, i am bound to make mistakes both from lack of understanding and my own slant to the mysteries. There is no intention of misleading, misquoting, or misrepresenting Agrippas teachings. Whenever a mistake is found, there can be no fault but my own. In which case, i sincerely apologize. While i will try my best to condense Agrippas teachings, this writing is not meant to replace the Three Books of Occult Philosophy. It is intended to serve as a study plan and key phrase reference manual to help the magician infuse the vast knowledge that Agrippa has shared with us in his monumental work. There is no intention of supplementing or adding additional information from what Agrippa has already written about. It is highly suggested that the reader invest in a copy of Agrippas work. The best by far is Donald Tysons edited and annotated version from Llewellyn Publications.

Agrippa Timeline: Biography from Henry Morley Life of Henry Cornelius Agrippa found here: http://www.archive.org/search.php?query=The%20Life%20of%20Henry%20Cornelius%20Agripp a and the following website: http://www.geocities.com/athens/agora/7850/ y y y y y y y y y y y y y y y y y y y y Born September 14th, 1486 in Cologne, Germany Early inclination to the mysteries 1499 enrolled to University of Cologne 1502 received degree in the Arts 1506 student at the University of Paris and founded a Secret Brotherhood 1508 masterminded the takeover and command of Fuerto Negro 1508 traveling 1509 gave public lectures at University of Dole on the Mirific Word 1509 wrote The nobility of the female sex and the superiority of women over men 1510 sent first draft of the Three books of Occult Philosophy to Johannes Trithemius 1510 ambassador to the court of Henry VIII 1511 delivered a series of lecture in Cologne called Quodlibetal 1511 joined the military 1511 excommunicated 1511-1512 received knighthood 1512 lectured on Plato at the University of Pisa 1512 taken prison by the Swiss 1512 served under Marquis of Monferrat 1513 excommunication was revoked by Leo X 1515 delivered a series of lecture at the University of Pavia on Pymander of Hermes Trismegistus, which was received so well that the university conferred doctorates of divinity, law, and medicine upon him 1515 marries his first wife and in time having two children with 1515-1516 wrote Dialogue on Man and Triple Way of Knowing God 1516 lectures at the University of Turin 1517 court physician to Charles III 1518 wrote Geomancy text, one on the plague, and one on the original sin 1519 protected a women from accusations of witchcraft from the Metz Inquisition 1519 daughter died 1520 returned to Cologne and received the magical part of Trithemius library 1521 wife died 1522 wrote commentary on Raymond Lullys Ars brevis 1522 married second wife and had five boys and one girl that died early on 1527 attacked the astrologers of his day 1529 was appointed Archives Councillor and Historiographer to the Emperor Charles V. 1529 Johann Wierus becomes his student 1529 second wife dies
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y y y y y y y y y y y y y y y

y y y y y y y y

1530 published his Vanities of Science 1531 married third wife, lasted three years; divorce because of her unfaithfulness 1531-1533 published Three books of Occult Philosophy 1533 wrote Complaint against the Calumny of the Monks and Schoolmen and his Apology 1533 sentenced to death by Charles V., but was later changed to exile 1533 imprisoned by Francis I. 1535 last seen in Grenoble, Rue des Clercs, in the house of M. Vachon 1535 died age 49

Week One: BK III Chapter 3 and BK I Chapters 1 & 2

What it takes to be a magician: 1. It is the excellence of dignification within the magician that yearns to understand the highest faculty of the soul, which is the only worker of miracles and which the magician cannot awaken to if their consciousness is overwhelmed by the flesh and occupied by the sensible parts of the soul and body. 2. Natural dignity in disposition is the greatest gift for those who seek the way because they are not obscured by the grossness of the soul or unfortunate birth. As for the magician who is not endowed with planetary placement and alignment, karmic blessings or other beneficial dispositions, they must recompensed through education and application of the practices unto such perfections be brought about. 3. The magician should be and have a healthy body free from all sickness and disease, perfect in the senses, organs and members of the body. Quick in spirit, eloquent in speech, discerning in the flesh, fast to understandings, knowledgeable, pious, contemplative, believing without doubt and be bestowed with divine provenance. 4. Meditate on these two things: I. Leaving carnal affections, frail sense and material passions II. By what way and means the magician may ascend to the intellectually pure and conjoined with the powers of GOD
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5. Following the rules of purity. Depending upon the particular system the magician is working with will determine what specific rules of conduct to follow. Agrippa utilized throughout his writings those rules that have evolved from the Jewish priest class such as being free from corpses, menstruation, pure family relations, being free from corrupt company, not copulating or marrying tainted people, etc 6. Prayer, consecration, sacrificing, invocation and meditation upon the art with complete faith, trust and piousness, is the highest means from which a magician can attain the ends of their art. 7. There are always forces opposing the magician from realizing their art. Passions from birth, vain imaginations and immoderate affections are some of them. 8. While full understanding of the high arts is beneficial, it is not necessary for the magician to fully understand them in order for the powers to unfold. As long as the magician follows the rules to the letter, both in times and sequence, is pious, faithful and trusting, they will reap the benefits of their efforts. Once these pre-requisites are met then it is within the magicians power to obtain the full benefits of their art

What a magician is to know 1. Understanding the three-fold world: Elementary, Celestial and Intellectual. I. Elementary: Nature of things, their causes, qualities, virtues, properties, effects, places, fashions, events, their wholes and parts. II. Celestial: The quantities of things: their motions, degrees, angles, seasons and times. III. Intellectual: What GOD is, what the mind and consciousness are, what an intelligence, angel, devil and other multidimensional beings are, what the soul is, what religion and the sacred institutions, rites, temples, observations and sacred mysteries are. Includes things concerning faith, miracles, virtues of words and figures, the secret operations and mysteries of seals, right understandings of ceremonial law, equity of holy things and rules of religion. 2. Everything has a cause that is superior to itself and which receives the virtues and energies of its source. Hence, the spirit channels through consecutive levels or planes of manifestation until it solidifies. This process moves from the Source or Creator unto the angels, heavens, stars, elements, animals, plants, metals and stones. Each lower level represents a splintering of the original essence until it has become a single thing. For example, while the martial energy of Mars can manifest into many different things and usages, a gun formed out of metal has only so many applications one of which is killing. 3. A magician can expand their consciousness by reversing the process from which these energies manifested from the source. By doing this they not only enjoy the virtues of manifestation, but as well draw new virtues from above. 4. This process begins with seeking after the virtues of the elementary world through studying and working with the natural sciences, elements, occult properties, energetic relationships, virtues of things, powers and strengths of things, divination, dreams, names of things, how things interact and manifest and how things may be joined and separated. Once a firm understanding of the natural world is understood then the magician begins working with the celestial rays through astrology, numerology, mathematics, sacred geometry, symbology, sound, rhythm, harmony, resonance, proportions, measures, degrees, time, space, etc. The
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knowledge gained from working with the celestial rays lends its wisdom to better equip the magician in gaining the virtues and powers of manifestation. By acquiring a deep awareness of the celestial sciences the magician is led to seek out the Intellectual World through the many intelligences, spirits and forces within the vast realms and planes of existence. Through magical ceremonies and religious rites and practices the magician is guided to the Path of Truth by communing with the spirits and theurgic union with GOD. While Agrippa shows the path to be a linear step from one to the other, in practice, all three-fold aspects of the world are worked with throughout the magicians path. 5. Magic according to Agrippa: I. Highest Mystery containing the contemplation of the most secret of things II. Wisdom of the root, source, nature, power, quality, substance and virtue of things. III. Understanding how things are differing or in agreement with one another and with such wisdom knowing how to use and gain the celestial virtues though the inferior or densest forms of manifestation. IV. The most perfect and chief philosophy and science. V. Divided into three philosophic studies which correspond to the three-fold world. Natural/Elementary, Mathematical/Celestial and Theological/Intellectual. Without these understandings there is no hope of the magician being able to work miracles much less ever be able to ascend the higher planes.

Week Two: BK I Chapters 3 9 & Appendix III in Donald Tysons version of Agrippas work.

Elements: 1. Four elements (Fire, air, water, earth) 2. They become compounded together through transmutation and union, rather than stacked one on top of the other like blocks or bricks. 3. No physical object of manifestation is a pure element, but must in nature be a mixture thereof 4. Sensible elements change one into another. The best visual is to think of water which in liquid form represents its own essence (Water of Water), but when frozen takes upon itself the qualities of earth (Water of Earth) and when heated and evaporated becomes like unto air (Water of Air) or compressed becomes volatile like fire (Water of Fire). While this shows how an element can share in the qualities of each other, in essence, water cannot become fire nor air earth, or any one combination thereof. 5. The two-fold qualities of the elements. This process shows the transformative nature of the elements as one turns into the other. Fire is hot and dry Earth is dry and cold Water is cold and moist Air is moist and hot Fire again with being hot and dry. This way of understanding highlights the oppositional qualities of the elements as with fire/water and earth/air. 6. Earth and water are passive, magnetic, feminine elements, that are inflowing, heavy and sinking 7. Fire and air are active, electric, masculine elements, that are outgoing, light and rising 8. The three-fold qualities of the elements.
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9. 10. 11. 12.

13.

14.

I. Fire: Bright, thin, and motion II. Air: Thin, motion, and dark III. Water: Dark, thick, and motion IV. Earth: Dark, thick, and inert Fire and earth are the extremes of creation, while air and water share in their qualities. Air takes the qualities of thin and motion from fire and dark from earth while water borrows the quality of dark and thick from earth and motion from fire These elements and their admixtures are the root and foundation of all bodies, natures, virtues and wonderful works. Without a perfect knowledge of the elements nothing can come about in magic The four elements have another three-fold division which is their fixed, mutable and cardinal natures. These make up the twelve signs of the Zodiac. The nature of four and three hint at the essence of the seven wondering planets as when added together (3+4=7). Again, the perfect nature of four shows us the supreme unity of creations when unfolded equals out to ten (1+2+3+4=10). Another way to look at Agrippas vague passage passing by seven into the number of ten, we simply have to reverse the process of unfolding the number four (4+3=7+2=9+1=10) which again can return to the supreme unity as when ten returns to its essence (1+0=1). Three orders of the elements I. Pure elements II. Compounded elements: A mixture of the elements to produce all created things and which when reduced to their simplest state brings about the perfection of the occult arts. III. Twice-compounded is brought about only by those who have knowledge of such things. The wonders and mysteries that proceed from such mixtures come all bindings, loosening and transmutings of the magician. Those who can reduce the compounded into the simple while understanding their virtues, degrees and powers without dividing their substance shall easily attain to the knowledge and perfection of all natural things and celestial secrets.

Nature of the elements:

Fire Nature: Active and bright Qualities: Unknowable when by itself, being boundless and invisible. Moveable, renewing, guarding nature, enlightening, clear, powerful, invisibly present within all things at once, will not be opposed, incomprehensible, impalpable, not lessened, the mischievous part of the nature of things, destroyer, penetrates thought all things, spreads abroad to heaven, shining, strengthens, dark, tormenting, can be brought about through all things as within stones, wood, etc, heat, light, life giving, parched heat, darkness, making all things barren. Usages: To banish all negativities, darkness and adversities. Represents and embodies the Great light of GOD.
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Actions: Leaping back, bending upward, quick in motion, always rising, elevating, etc. Cognition: Comprehending others but not itself. Expression: Secretly increasing of itself and manifesting its greatness to things that receive it. Realms
Terrestrial Fire: Heat, making all things fruitful, light, giving life to all things. Infernal Fire: Parched heat, consuming all things, darkness, making all things barren. Celestial Fire: Bright, drives away spirits of darkness, enlightening.

Earth Nature: Passive and dark Qualities: Foundation of all things, while being the object, subject and receptacle of all celestial rays. In it are contained the seeds and seminal virtues of all things, animal, vegetable, mineral, etc. Made fruitful by all the other elements and which like the heavens, brings forth all things of its self. It is changeable, yet unchangeable, being an admixture of all the other elements. It is the center, foundation and mother of all things, which in its simplest state can be made into all things (Materia Prima). Usages: Truest medicine that can restore and preserve us. Actions: Receives.

Water Nature: Fruitful and transformative Qualities: Seminary virtue of all things with which nothing can live or branch forth without. Generating, subsisting, increasing and nourishing all things. Usages: Spiritually regenerative, purifying, expiates, transforms and heals. Actions: Swallows the earth, extinguishes fire, ascends into the heavens as clouds, which when falling down becomes rain in order to water and cause all things to grow.

Air Nature: Binding and impressing Qualities: Vital spirit that passes through all beings in order to give and subsists all of life. Binds, moves and fills all things while acting as a medium or glue to join and keep all things together. Receives into itself the influence of all celestial bodies and then communicates them to the other elements and all compounded things. Matrix from which dreams and imaginations are impressed and afforded to all matter.
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Usages: Binding and joining things together. Dream working, long distance communication with another, matrix from which energies and spirits are given appearance and solidity. Actions: Takes upon its self the impressions of all things and then communicates or reflects it back upon to those who are able to receive it. Winds:
Notus: South, cloudy, moist, warm and sickly, bringing rain Boreas: North, fierce and roaring, binding water into frost Zephyrus: West, soft, pleasant, cold, moist, pushing away winter and bring forth branches Eurus: East, waterish, cloudy and ravenous

Week Three: BK I Chapter 10 21

How occult virtues are infused into things and in what way we can find out what virtues a thing possesses: 1. There are many virtues which do not come from the elements but which possess great power. These virtues have little substance enabling them to have a superior effect, while those things which come from the elements require a greater amount for their actions to have the same energetic effect. 2. These other virtues are call occult qualities because their cause lies hid and can be found out only by long experience rather than from reason. 3. All inferior bodies are exemplified by superior Ideas. An Idea is defined as a form above all bodies, souls, minds and are but one, simple, pure, immutable, indivisible, incorporeal and eternal essence: and that the nature of all Ideas are the same. 4. How Ideas are placed a. Placed in the very goodness(GOD) by way of causes, which being of one form can be distinguished only in some relative consideration so that the world can have variety while still agreeing in essence in order that GOD is not thought of as a compounded substance. b. Placed in the Soul of the World and differentiated by absolute forms. 5. Where Ideas are placed into things a. Minds of things that are either joined to the body or not and which are bound by a certain participation that is by degrees distinguished more and more. b. Natures of things as small seeds infused with the Ideas. c. Into matter as shadows. 6. In the Soul of the World there are as many seminal forms as Ideas in the mind of GOD. 7. Ideas are the cause of every species and virtue. 8. The properties that are in the nature of things are moved by certain virtues which are neither random nor useless, but have a specific purpose and use.
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9. Virtues are embedded into things by their impurities and imperfections. One way to consider this is to think about a cup which by itself is not whole. This imperfection seeks for something to fill it in order to become whole. That something represents the celestial virtues which are infused into a substance. 10. While species contain certain common virtues, individuals can obtain peculiar gifts bestowed upon them by the celestial configurations and movement of the stars at its inception, developmental stages and birth. 11. Where the virtues of things come from: While this list does not completely fit in with Agrippas unfolding of occult virtues upon things, this closely follows that of the Kabbalah. I recognize that this list in some ways contradicts and separates certain things that Agrippa has connected together as one thing. For example: Seeds and Nature; Matter and Shadows. My rendition is meant to be taken with a grain of salt; to add flavor and thought to what Agrippa has to say. Read Agrippa to gain a better understanding of what he says (Pg. 18). a. God - Keter b. Ideas - Chokmah c. Intelligences - Binah d. Celestial Influences - Chesed e. Virtues and powers - Geburah f. Mind - Tipharet g. Elements - Netzach h. Nature - Hod i. Seeds - Yesod j. Matter - Malkut k. Shadows - Qliphoth 12. All things are full of GOD. 13. Quintessence is the medium from which all souls are joined to the gross body and bestowed with many wonderful gifts. 14. The quintessence is not from the elements but from a certain first thing, having its being from above and besides the four elements. 15. The way our soul is communicated to each member of the body by the spirit, so the virtues of the Soul of the World are diffused to all things through the means of the quintessence. 16. This spirit has been mostly taken in by those things which receive it; stars and celestial bodies. From them virtues are bestowed upon all other things. 17. How things are infused with virtue a. Color b. Shape c. Image d. Reflectivity e. Density f. Substance g. Likeness h. Elements 18. Some virtues are in things throughout its whole substance while others are only in parts. 19. Some virtues remain only the duration of a things lifetime while others remain even after its death. 20. Some virtues can be learned through observing animals and noticing the specific qualities they naturally exhibit.
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How we can benefit from occult virtues and what relationships things have with each other 1. Things of likeness will naturally help each other. 2. Strongly manifested qualities will impress its self upon others in order for them to embody or even become a channel for the quality to be infused unto other things as well. 3. Everything has enmities and friends. This is often determines by similarities or differences in nature, quality, substance, inclinations, attractions, power, and whether they become fruitful or barren when in proximity to each other. One way to consider this is to see all things connected within or to a circle. Those things that are opposite or in an adverse angle from one another create friction while those things that are in a beneficial degree from one another act as benefactors. While this is the case, even enmities can be made to cooperate or fuse in some fashion when acted upon by a third cause. 4. We can utilize the knowledge of enmities and friends by either attracting or ridding ourselves of certain energies with the use of those objects that retain such virtues.

Week Four: BK I Chapter 22 33

The relationship of inferior things to superior bodies: 1. Inferior things are subject to superior bodies. 2. Those things inferior reflect through their ability and cause those things that are superior to it and vice versa. 3. Those things which are under a planet have an affinity towards those members that are attributed to that planet and its houses, signs, exaltations, triplicities, elements, aspects, etc. 4. Those things that have an affinity to each other can either help or harm one another. Agrippa uses the example of cold feet, which having a relationship with the stomach and breast through their triplicity can affect one another; in this case, it causes the stomach to be upset. By warming the feet, the stomach is made well. 5. Every stone, plant and animal is not solely governed by one Star, but receives many influences, not being separated, but conjoined from many Stars. 6. Stars have their peculiar natures, properties and conditions, the Seals and Characters whereof they produce through their rays, even in these inferior things, viz. in elements, stones, plants, animals, and in their members, whence everything receives from an harmonious disposition, and from its Star shining upon it, some particular Seal or Character stamped upon it, which is the significator of that Star or harmony, containing in it a peculiar virtue, differing from other virtues of the same matter, both generically, specifically and numerically. Everything therefore hath its Character pressed upon it by its Star for some particular effect, especially by that Star which principally governs it: and these Characters contain and retain in them the peculiar natures, virtues and roots of their Stars, and produce the like operations upon other things, on which they are reflected and stir up, and help the influences of their Stars, whether they be Planets or
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fixed Stars, figures and celestial signs, viz. as often as they shall be made in a fit matter and in their due accustomed times. Which ancient wise men considering with much laboring to find out the occult properties of things, did set down in writing the images of the Stars, their Figures, Seals, Marks, Characters, and such as nature herself did describe by the rays of the Stars, in these inferior bodies, some in stones and plants, while others in joints and knots of boughs, and some in divers members of animals.

Those things under the Planets and Stars: What follows in this section are long lists of Agrippas recorded correspondences for each planet. While it is possible to remember everything in these lists, it is unnecessary and not suggested. What is important for the magician to know is the essence and energy of each planet. By learning its quality and spirit, one will naturally come to know what object, quality, energy, force, spirit, or whatever other manifested thing corresponds to any one of the planets. By spending your efforts towards tapping into the essence of a planet rather than all its external representation, you will save yourself many a hard day and night trying to remember the infinite relationships between a planet and its manifestation. A couple things you can do to help you understand the essence of a planet are to learn everything you can about them. Do not neglect to study their physical and scientific qualities as well as their occult ones. Observe them with a telescope, watch documentaries, talk to people, and research their energetic attributes. Once you have done a thorough study of them, then begin to saturate yourself with their essence. Everything from drawing pictures, collecting images, surrounding yourself with stones, minerals, metals, herbs, and whatever other things that contains and reflects their essences. Do not forget to consume those foods which embody qualities of them. Surround yourself with their colors, sounds, etc. If you are a practicing magician, work with their energies. A good, easy, and relatively safe grimoire to work with is the Turiel linked here: http://www.hermetics.org/pdf/grimoire/GrimoireofTuriel.pdf By going through all this effort, you will gain a deep understanding of a planets essence. There is always more that you can do, but these two things are sufficient for a solid foundational understanding of a planet. One thing to remember when working with a planet and its manifestations is that there are an infinite amount of levels and ways to understand them. So while some things will be related to the Sun on one level, on another level they could relate with Mars, Jupiter, and even Mercury. One book i suggest you invest in if you wish to have a text specifically dealing with occult correspondences is The Book of Rulerships by Dr. J. Lee Lehman. While there are many encyclopedia books on the attributes of the planets, this one offers a cataloging of seven different astrologers views on the relationships between the planets and their manifestations. It is neither my place nor intention to add or debate about Agrippas correspondences. I am merely recording and organizing his attributes into specific categories. As to certain names, for times sake i have choose to avoid tracing down every archaic name for some animal, stone, or plant. Scott Cunningham for the most part has done a good job of that as

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well Donald Tysons version of Agrippas Three Books of Occult Philosophy. I suggest you seek out these two sources if you wish to know the relationships between these old names and our present ones. Sun Sign: Leo Exalted Sign: Aries Body: Brain, heart, thigh, marrow, right eye, spirit, tongue, mouth, organs of sense, internal and external as a whole, hands, feet, legs, nerves, imagination, and right eye. Herb and plant qualities: Those which turn toward the sun and those which close or fold up when the sun is setting. Plants which are used in prophesying, expiations, driving away evil, consecrations, blessings, and most plants which repel poison, lightning, and those which never fear the extremities of winter. Herbs and plants: Peony, clove, citron, sweet marjoram, cinnamon, saffron, lignum aloes, frankincense, amber, musk, marigold, sallendine, ginger, gentian, dittany, vervain, bay, cedar, palm tree, the ash, the ivy, mint, mastick, zedoary, balsam, yellow honey, calamus, aromaticus, pepper, and libanotis, which Orpheus calls the sweet perfume of the Sun. knot-grass Qualities: Glory, victory and courage Elements and attributes: The lucid flame and light of fire Humours: Purer blood and the Spirit of life Tastes: That which is quick, mixed with sweetness Metal: Gold by reason of its splendor and its receiving that from the Sun which makes it cordial. Stones Quality: Life and Essence. Those stones which resemble the rays of the sun by their golden sparkles. Stones that go against poisons, comforting the brain, strengthening the sight, shines in the night, clearing imaginations and those things which prevent us from falling into ignorance, melancholy and foolishness. Those stones that make a person renowned, famous, while giving a long life, strengthening the heart, drawing other energies to it, and which are golden and lucid. Stones: Aetites, carbuncle, chrysolite, crystal, heliotrope, jasper, emerald, bloodstone, heliotrope, pantaura, topaz, chrysopassus, the rubine, and balagius. Animal Qualities: Magnanimous, courageous, ambition of victory, renown, and those animals dedicated to solar deities and those that sing to the rising sun, symbolize the rising of spirit or light. Animals: Lion, crocodile, the spotted wolf, ram, boar, bull, baboon, phoenix, eagle, vulture, the swan, cock, crow, hawk, worms, beetle, sea calf, shell fish, pulmo, starfish, sea-snail, oyster Providences and Kingdoms: The Sun with Leo governs Italy, Apulia, Sicilia, Phenicia, Chaldea, and the
Orchenians.

Symbolism: While there are infinite symbols, shapes, images, and geometric correlations for each planet, there are underlining qualities that shines through each image for a planet. The following lists of qualities that are reflected in the symbols and letters Agrippa records in chapter 33. The Sun hints at shapes that relate to roundness, rising and setting, extending and attracting, cycling, movement, radiating, electricity, reaching, touching, encompassing, connecting, securing, illuminating, Mars

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Signs: Aries and Scorpio

Body: Head, testicles, blood, veins, kidneys, gall bladder, buttocks, back, motion of the sperm, right nostril Qualities: Boldness, contention, anger Element and aspect: Fire Humours: Choler Tastes: Bitter, burning the tongue and causing tears Metals: Iron and red brass Stone Qualities: Hardness Stones: Diamond, Loadstone, bloodstone, Jasper, amethyst. Herb and Plant Qualities: Plants that are poisonous by reason of too much hear and those which are beset around about with prickles, thorns, or by touching the skin burn it, prick it, or make it swell. Also those plants when eaten cause tears or that is dedicated to Mars. Herbs and Plants: Hellebor, garlic, euphorbium, cartabana, armoniack, radish, laurel, wolfsbane, scammony, cardis, nettle, crow-foot, onions, ascolonia, leeks, mustard seed, dog-tree, ribwort Animal Qualities: Warlike, ravenous, bold, clear fancy, full of displeasure, poisonous, offensive to men, devour flesh, break bones, and all animals that have horns like a ram Animals: Horse, mule, goat, kid, wolf, leopard, wild ass; serpents, dragons, gnats, flies, baboon, eagle, falcon,
hawk, vulture, horn-owl, screech-owl, castrels, kites, crows, daws, pie, pike, barbell, fork-fish, sturgeon, glacus

Profession: Barbers, surgeons, physicians, sergeants, executioners, butchers, all those that deal with fire such as bakers, and soldiers Providences and Kingdoms: With Aries France, Germany, Bastarnia, the lower parts of Syria, Idumea, Judea,
and Britany: with Scorpio Syria, Comagena, Cappadocia, Metagonium, Mauritania, and Getulia

Symbolism: Extension, shocking, movement, force, power, quickness, sharpness and bluntness, Mercury Sign: Gemini and Virgo Body: Spleen, stomach, bladder, womb, right ear, common sense, and mouth Qualities: Eloquences Element and aspect: Air and water Humours: Mixed and animal spirits Tastes: Various and strange Metals: Quicksilver, tin and silver Stone Qualities: Those which are of divers colors and various figures naturally shown. Also those stones which are artificial or whose colors are mixed together. Stones: Emerald, agates, red marble, topaz, glass Herb and Plant Qualities: Those which have shorter or less leaves and being compounded of mixed natures and diverse colors. Herbs and Plants: Hazel, five-leaved-grass, mercury, fumitary, pimpernell, marjoram, parsley, cinquefoil

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Animal Qualities: Animals that are of quick sense, ingenious, strong, inconstant, swift, witty, melodious, deceitful, changeable, mimicking, intelligent, industrial, and such as become easily acquainted with men. Also those animals that are of both sexes and those which can change their sex.
Animals: Dogs, apes, foxes, weasels, hart, mule, hare, civet-cat, linet, nightingale, blackbird, thrush, lark, gnatsapper, calandra, parrot, pie, ibis, porphyrio, beetle, trochius, pourcontrell, fork fish, and mullet. Providences and Kingdoms: With Gemini Hircania, Armenia, Mantiana, Cyrenaica, Marmarica, and the Lower Egypt: with Virgo Greece, Achaia, Creta, Babylon, Mesopotamia, Assyria, and Ela.

Symbolism: Complicating, incorporating, calculating, relating, connecting, intensifying, refining, humanizing, animating, grasping, investigating, seeking and searching, communicating, relating, and multidimensional. Saturn
Sign: Aquarius and Capricorn

Body: Liver, fleshy part of the stomach, and right ear. Qualities: Sadness and melancholy Element and aspect: Earth and water Humours: Black Choler that is moist as well natural Tastes: Sour, tart, and dead Metals: Lead and gold Stone Qualities: Weight, thickness and clamminess. Also all dark and earthly things. Stones: Onyx, ziazaa, camonius, sapphire, brown jasper, chalcedon, loadstone Herb and Plant Qualities: Root of the plant. Those things which stupefy and those which are never sown and never bare fruit and which are seen most commonly at funerals. Also those which bare dark colored fruits and berries, have strong smell, black shadows which yields a most sharp pitch, bearing a most unprofitable fruit, never dies with age, creeping, deadly, dedicated to Pluto, and those plants which are mournful and never conducting to mirth or joy. . Herbs and Plants: Daffodil, dragon's wort, rue, cumin, hellebore, benzoine, mandrake, opium, black fig-tree, pine, cypress, pas-flower, creeping daffodil Animal Qualities: Animals living apart, solitary, nightly, sad, contemplative, dull, covetous, fearful, melancholy, and those that take much pains, are slow, feed grossly, and such as eat their own young. Also those things which creep, proceed from putrefaction, ruins houses, have long necks, harsh voices, Animals: Ape, cat, hog, mule, camel, bear, mole, asses, wolf, hare, dragon, basilisk, toad, all serpents and creeping things, scorpions, ants, mice, and many sorts of vermin, cranes, ostriches, peacocks, screech-owl, horned-owl, bat, lapwing, crow, quail, eel, lamprey, dog-fish, tortoise, oysters, cockles, and sea-sponges. Profession: Old men, monks, melancholy men, hidden treasures, and those things which are obtained with long journeys and difficulty. Providences and Kingdoms: With Capricorn Macedonia, Thracia, Illyria, Arriana, Gordiana, (many of which countries are in the lesser Asia): with Aquarius are Sauromatian Country, Oxiana, Sogdiana,
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Arabia, Phazania, Media and Ethiopia, which Countries for the most part belong to the more inward Asia Symbolism: Rigid, square, solid, foundational, mostly strait, weighing down, rooting, solidifying, connecting, and grounding.
Jupiter Sign: Sagittarius and Pisces

Body: Navel, over the belly, ribs, breast, bowels, blood, arms, right hand, and left ear. Element and aspect: Air Humours: Blood and the spirit of life as well as all things which increase, nourish, and vegetation. Tastes: Sweet and pleasant Metals: Tin, silver, gold Stone Qualities: Stones that have airy colors Stones: Hyacinth, beryl, sapphire, emerald, green jasper Herb and Plant Qualities: Those plants and trees that are considered lucky, sweet, subtle, somewhat astringent, and have a sharp taste. Herbs and Plants: Sea-green, basil, bugloss, mace, spike, mints, mastick, elicampane, violet, darnell, henbane,
poplar, oak, horse-chestnut, holm, beech, hazel, service tree, white fig tree, pear, apple, vine, plum, ash, dogtree, olive, corn, barley, wheat, raisins, licorice, sugar, almonds, pineapples, filberts, pistachios, roots of Peony, mirabolaus, rhubarb, manna, storax, and henbane. Animal Qualities: Those who have a stateliness and wisdom in them, and those which are mild, well trained up, and of good and gentle dispositions. Also those animals that show devotion towards graditude, justice and clemency. Animals: Hart, elephant, sheep, lambs, hens, partridge, pheasant, swallow, pelican, cuckoo, stork, eagle, dolphin, anchovy, and the sheath fish. Professions: Those that are Religious, Prelates, Kings, and Dukes, and such people that have gained through the law.

Providences and Kingdoms: Tuscana, Celtica, Spaine, Arabia, Lycia, Lydia, Cilicia, Pamphylia, Paphlagonia, Nasamonia, and Lybia. Symbolism: There are a few common symbols between Jupiter and Saturn, though Jupiters either are more rounded, refined or opened while Saturns is rigid, inflexible and closed. One reason for this is Jupiters association with the number four on the Tree of Life. One thing that i believe could be changed is the turning of the H symbol upright with Jupiter rather than keeping it horizontal as Saturn has it. Specific qualities for Jupiter are extending, expansive, reaching, elevating, expanding, lifting, searching for understanding and wholeness, Venus
Sign: Taurus and Libra

Body: Kidneys, testicles, privities, womb, seed, conception vessels, flesh, fat, belly, breast, navel, sacrum, back bone, loins, head, mouth as for kissing, and left nostril. Qualities: Love, lust, concupiscence, beauty, fairness
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Element and aspect: Air and water Humours: Phlegm, blood, and seed Tastes: Sweet, unctuous and delectable Metals: Silver and brass Stone Qualities: Stones that are fair, various, white and green colored. Stones: Beryl, chrysolite, emerald, sapphire, green Jasper, carnelian, aetites, lazuli, and coral. Herb and Plant Qualities: All sweet perfumes and delightful and sweet fruits, as well all luxurious plants. . Flowers of a plant. Herbs and Plants: Vervain, violet, maidenhair fern, valerian, thyme, gum ladanum, ambergris, musk, sandalwood, coriander, pears, figs, pomegranates, rose, and myrtle. Animal Qualities: Animals of strong love, those which generate sooner than others, wantonness, lustful, lecherous, Animals: Dogs, conies, stinking sheep, goats, bull, calf, swan, wagtail, swallow, pelican, burgander, crow, pigeon, turtledove, sparrow, venereall, pilchards, gilthead, whiting, crab, and tithymallus. Providences and Kingdoms: With Taurus Isles Cyclades, Seas of Little Asia, Cyprus, Parthia, Media, Persia: with Libra she commands the people of the Island Bractia, Caspia, Seres, Thebais, Oasis, and Troglodys. Symbolism: Rounding, shapeliness, fluidity, smoothness, arousing, unifying, touching, and incorporating. Moon Sign: Cancer Exalted Sign: Taurus Body: Whole body, brain, lungs, marrow, back bone, stomach, menstues, excrements, and left eye. Qualities: Increasing and propagating Element and aspect: Water Humours: Whites of eggs, fat, seat, phlegm and super fluids Tastes: Salt, Spirit Metals: Silver Stone Qualities: Stones that are white and green, and those stones that shine with whiteness, yellowy brightness, imitating the motions of the moon or having in them the figure of the moon while daily increases or devreasest as the moon. Stones: Crystal, silver marcasite, selenite, pearls, and beryl. Herb and Plant Qualities: Those plants that turn towards the moon and which increase, decrease, or grow with the cycles of the moon. Herbs and Plants: Selenotrope, palm, hyssop, rosemary, agnus castu, olive, and chinosta. Animal Qualities: Animals that delight to be in mans company and such as do naturally excel in love or hatred
when in the company of man. Also those species that assume a color according to the variety of colors around them. Any animal that obserces and imitates the motions of the moon, and are highly influienced by the cycles of the moon. Those animals that being obnoxious to diverse sorcieries and all animals that life in or by the water. Animals horned as the bull. 19

Animals: Dogs, chameleon, swine, hinds, goats, baboon, panther, civet-cat, otters, mice, geese, ducks, didoppers, heron, wasps, bees, small flies, beetles, two-horned beetle, tortoise, echeneis, crabs, oysters, cockles, frogs. and the lurus fish. Providences and Kingdoms: Bithivia, Phrygia, Colchica, Numidia, Africa, Carthage, and all Carchedonia. Symbolism: Reflecting, inclosing, pulling, holding, enfolding, cups and bowls, circular and crescents, watery waves, dreaminess, and hooking. Zodiac Aries: Head and face, ram, sage, asparagus Taurus: Neck, Bull and ox, vervain Gemini: Arms and shoulders, crabs, vervain Cancer: Breast, lungs and stomach, comfrey Leo: Heart, stomach, liver and back, lion, sowbread Virgo: Bowels and bottom of the stomach, virgins, calamint Libra: Kidneys, thighs and buttocks, mugwort, Scorpio: Genitals, privities and womb, scorpions, scorpion-grass, basil Sagittarius: Thigh and groin, horses, pimpernel Capricorn: Knees, goats, dock, Aquarius: Legs and shins, dragonwort Pisces: Feet, fish, hartwort Celestial Stars Celestiall Ursa: Bears, Hydra: Serpents Dog-star: Dogs Head of Algol: Diamond, black hellebore, mugwort Pleiades: Crystal, diodocus, diacedon, frankincense, fennel, quicksilver Aldeboran: Carbuncle, ruby, milk thistle, matry-silva. Goat-Star: Sapphire, horehound, mint, mugwort, and mandrake. Great Dog-star: Beryl, savin, mugwort, dragonwort, tongue of a Snake. Lesser Dog-star: Agates, marigold, and pennyroyal Heart of the Lyon: Granite, sallendine, mugwort, and mastick. Tail of the Lesser Bear: Loadstone, and the succory whose leaves, and Flowers turn towards the North, also Mugwort, the flowers of periwinkle, and amongst Animals the tooth of a Wolf. Wing of the Crow: Such stones whose Color is black like the onyx. Among plants the bur, quadraginus, henbane, and comfrey; and amongst animals the tongue of a frog. Spica: Emerald, sage, trefoil, periwinkle, mugwort, and mandrake. Alchamech: Jasper and plantain. Elpheia: Topaz, rosemary, trefoil, and ivy. Heart of the Scorpion: Sardonius and amethyst, aristolochy and saffron. Falling Vulture: Chrysolite, succor and fumitary. Tail of Capricorn: Chalcedony, marjoram, mugwort, catnip, and the root of the mandrake.

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Week Five: BK I Chapters 34 39

How by natural things or by certain actions we may draw and attract virtues, angels, intelligences, or divine gifts from the celestial bodies: 1. To receive certain virtues one must come under the influence of those things which draw the planetary energies. 2. As a general rule, when a virtue or idea that has been scattered among many things is brought together as a whole, that idea or virtue is more likely to manifest. 3. While this is the case, many such ideas are hid within a thing and must be by some way activated or brought out before it can manifest its virtues. 4. A virtue which lay hid within a thing is more likely to cause an effect when the timing and season of the planet is in its fullest power. 5. Through mixing of things many a varied virtues can be brought into one thing. By doing such, the natural powers of a thing and the celestial virtues that are bestowed upon them, can doubly act as one power. 6. The more noble and pure a thing, the greater ability they have to attract the celestial virtues and hence, act upon others through those virtues. 7. While two things might otherwise be dormant or have of themselves certain natural virtues are brought together, they can act together to cause certain unnatural effects. 8. All sublunary things are subject to generation and corruption. 9. All things in the celestial and intellectual are subject to change as well, though in a more perfect fashion and manner. 10. By reducing things to their most base state, inferior things are made to answer to their superior. Hence, inferiors are reduced to the stars, stars to their intelligences, and intelligences to the first cause of things where whole magic and occult philosophy flow. This reduction is not merely taking a thing to a single atom, but rather to the very essence of a thing. 11. The natural powers which attract those things of likeness are known by the Grecians as occult sympathies. 12. While the soul is brought into the body, it is attracted to the spirit. Hence, only though the soul might the spirit be understood. 13. This spirit is the instrument to obtain God through understanding, as the mind within the soul and body. This can be understood by considering the dryness of wood which is able to receive oil, and the oil being imbibed is food for the fire; fire being the vehiculum of light. 14. How inferior things immolate their superiors: From GOD the world, world then man, man to beast, beast to half animal/plant, then plant, metals, and then stones. 15. Spiritually things immolate each other as plants with brutes, brutes to man with sense, men with intelligent angels, and angels with the immortality of GOD. 16. Inferiors are successively joined to their superiors, that there proceed an influence from their head or first cause to the densest of mater through what can be visualized as a certain string stretched out to the lowermost things of all, of which string, if one end is touched, the whole will presently shake. Such a touch will sound to the other end and at the motion of the inferior; the superior will be made to move. 17. Not only are elemental and celestial virtues able to be drawn, but also certain intelligences, angelical forces, and divine gifts be draw by certain actions.
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18. One way in which the angelical intelligences might be draw forth is by the creation of certain images made with a material and likeness which is appropriate to a certain angel, and which will presently be animated by the angel. 19. A magician by way of fumes, lights, sounds, and natural things might draw occult virtues from the rays of the stars or celestial bodies. 20. By evil and profane arts are evil spirits raised. 21. Likewise, super-celestial angels or spirits may be gained by us through good works, a pure mind, secret prayers, devout humiliation, and the like. Let no man therefore doubt that in like manner by some certain matters of the world, the Gods of the world may be raised by us, or at least the ministering spirits or servants of these Gods.

Week Six: BK I Chapters 40 42

Binding and sorceries: 1. Binding is the art of holding, restricting, preventing, influencing, compelling, or in any other form making something inoperable or bound to some cause or energy. 2. Agrippa lists the following ways to bind things: Sorceries Collyries Unguents Potions Hanging up of things Rings Charms Imaginations Passions Images Characters Enchantments Imprecations Light Sound Numbers Words Names Invocations Sacrifices Swearing Conjuring Consecrations Devotions Superstitions Observations
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Etc. 3. The force of binding things through sorcery is so great that they are able to subvert, convert, and change all inferior things. 4. An example of such a thing used in sorceries is menstrual blood, which is used to spoil, dull, rust, dim, fester, madden, make barren, sicken, wither, expel, or even kill what things it is brought into contract with. Likewise such things can be reversed if so chosen. Even hail, tempests, and lightning can be expelled or a person becomes free from harm when the blood is smeared on their body or clothes. The time of year and phase of the moon can greatly affect the potency of the blood, while eclipses can make poison incurable. This being one example of how sorceries are worked, Agrippa offers many more in chapters 41 and 42.

Week Seven: BK I Chapters 43 52

How a magician may bind things with suffumigations, perfumes, fumes, unctions, suspensions, rings, places, lights, colors, fascinations, observances, countenance, gesture, habits, etc. 1. Suffumigation and perfumes are able to receive the celestial virtues because they work upon the air/aether and breath. By such action, when we breathe in daily those fumes which are infused with certain energies, our bodies are likewise reduced to the same qualities. 2. Suffumigations can help with soothsaying and prophesy by the use of those materials which are accorded to certain deities. 3. Certain things burned can cause rain, thunder, airy spirits, or apparitions, delusions, ghost, particular forces, or even the dead to appear. 4. Other things burned can banish evil spirits, poisons, beasts, and vain imaginations. 5. Certain odors can act as a healing agent or as a means to invite sickness and unbalances to the body, pestilence, or even plague to a whole town. 6. When certain agents are mixed during a specific time of the moons phases and burned over a treasure or something of value it will influences certain spirits to protect the area, causing sickness, pain, and even frenzy to those who come across the treasure. 7. If we wish to work such things that are solary, lunar, or any other planetary or celestial thing we much use those herbs that have an affinity to them. 8. Just as certain planets and stars have enmity towards each other, so do certain suffumigations and fumes. Agrippa gives the examples of lignum-aloes having contrariety to sulfur, frankincense, and quicksilver. 9. The following are composition of certain ingredients that are appropriate to each planet. While i can argue for or against certain combinations or uses of certain ingredients, it is to be remembered that i have chosen to simply record those things Agrippa has written about. It is up to you to choose what you use or not. Sun: Saffron, ambergris, musk, aloes, balsam, fruit of the laurel, cloves, myrrh and frankincense. All are to be bruised and mixed with the brain of an eagle or the blood of a white cock in proportions that make a sweet odor. Other things associated with the Sun are all gums such as frankincense, mastic, storax, sistus, amber, and musk. Moon: The head of a dried frog and the eyes of a bull are to be incorporated in menstrual blood or that of a goose with white poppy, frankincense, and camphor. The leaves of all
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vegetables like the indum, myrtle and bay tree are also odors that correspond to the lunar energies. Saturn: Black poppy seed, henbane, mandrake root, loadstone, and myrrh are to be mixed together with either the brain of a cat or blood of a bat. Other fumes related to Saturn are all odoriferous roots as the pepper-wort root and the frankincense tree. Jupiter: Seed of an ash tree, aloes, storax, benzoin, lazuli stone, and tops of peacock feathers are all to be mixed together with the blood of a stork, swallow, or brain of a hart. Add to that all odoriferous fruits as nutmegs and cloves. Mars: Take euphorbium, bdellium, armoniack gum, the roots of both hellebores, the loadstone, and a little sulfur and incorporate them with the brain of a hart, of a man, and a black cat. In addition all odoriferous woods as sandalwood, cypress, balsam, and aloes are attributed to Mars. Venus: Mix musk, ambergris, aloes, red roses and coral with the brains of a sparrow and pigeon. To these can be added all flowers such as roses, violets, saffron, and the like. Mercury: Use mastic, frankincense, cloves, and cinquefoil and mix them with crushed agates, the brain of a fox or weasel and the blood of a magpie. Other odors connected with Mercury are all peels of wood and fruit such as cinnamon, cassia, mace, lemon peel, and bayberries or other odoriferous seeds. Celestial: Aries/Myrrh, Taurus/Pepperwort, Gemini/Mastic, Cancer/Camphor, Leo/Frankincense, Virgo/Sandalwood, Libra/Galbanum, Scorpio/Opoponax, Sagittarius/Aloes, Capricornus/Benzoin, Aquarius/Euphorbium, and Pisces/Red Storax. 10. While fumes, incense, suffumigations, and potions are infused within a thing via its smoke, odor, or liquid, a material can likewise be bound or hung around the body or other object to impress their virtues upon the subject. One way of doing this is creating something like a medicine bag or witches bottle and hanging it around your neck. 11. Rings are of great value in bestowing us with their virtues. They are to be made under the auspicious placement of a star, planet, or combination of factors that are helpful to gain the desired result. The stone and herbs should also be connected to the desired effect, in that they retain similar qualities and energies. The herb should be placed under the stone when it is set. Symbols, images, names, and characters are to be inscribed upon the metal to strengthen them. Once these things are completed the ring is to be placed within the smoke of incense made up of substances that likewise retains the energy one seeks to imbue within the ring. 12. Areas and places retain virtues through an act or action done to them, things placed upon them, or by direct celestial influences. Some examples Agrippa gives deal with animals that having slithered, walked, or rolled on the ground leaves a virtue or power upon it. Stones, herbs, vines, and all sorts of objects add to and retain the qualities of the place they reside. Below is a list of planetary rulership over particular places: Saturn: All stinking places, dark, underground, religious, and mournful places, such as Church-yards, tombs, and houses not inhabited by men, and old, tottering, obscure,
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dreadful houses, and solitary dens, caves, and pits, also fish-ponds, standing pools, and fennes. Jupiter: Privileged places, consistories of noble men, tribunals, chairs, places for exercises, schools, and all beautiful and clean places, scattered, or sprinkled with divers odors. Mars: Fiery and bloody places, furnaces, bake-houses, shambles, places of execution, and places where there have been great battles, and slaughters houses. Sun: Light places with serene air, palaces and princely courts, pulpits, theaters, thrones, and all kingly and magnificent places. Venus: Pleasant fountains, green meadows, flourishing gardens, garnished beds, stews, the sea, sea shore, baths, dancing-places, and all places belonging to women. Mercury: Shops, schools, warehouses, exchange for merchants, and the like. Moon: Wildernesses, woods, rocks, hills, mountains, forests, fountains, waters, rivers, seas, sea-shores, ships, groves, highways, and granaries for corn, etc 13. The four directions also retain certain virtues in connection with the planets. The east and south are associated with Saturn, Mars, and Jupiter due partially because of their orientation to the sun and partly because of the placement of Aquarius, Sagittarius, and Scorpio. While that of the north and west retains the virtues of Mercury, Venus, and the Moon because they delight in the west and have the principle houses of Taurus, Gemini, and Virgo to the north. As for the Sun, Agrippa tells us to look towards the east or to work directly with the Suns placement as it is within the sky. This advice can also be applied to the planets when visible to the naked eye at night. 14. Light is a quality that partakes much of form, being diffused from the Mind of God it moves into all things. From the Father of Light, it is the first true light; then in the Son a beautiful overflowing brightness, and into the Holy Ghost a burning brightness, exceeding all Intelligences. From hence to the angels, it is a shining intelligence diffused with abundant joy beyond all bounds of reason, yet received in divers degrees according to the Nature of the intelligence that receives it. Then it descends into the Celestial bodies, where it becomes a store of life and an effectual propagation. Into the fire a certain natural liveliness is infused into it by the heavens. And lastly in men, it becomes a clear discourse of reason; a knowledge of divine things: being manifold, either by reason of the disposition of the body or by reason of the good pleasure of him that bestows it, giving it to whomever he wishes. From then it passes to the fancy, before coming to the senses. Into the eyes it is a visible clearness, where it is extended to other perspicuous bodies, illuminating color and shining beauty. In dark bodies it is a beneficial and generative virtue, which penetrates to the very center, and whose beams are collected into a narrow place, to become a dark heat, tormenting and scorching, so that all things perceive the vigor of the light according to their capacity, all which joining to itself with an enlivening heat, and passing through all things, conveys its qualities and virtues through all things. 15. The shadow can become a place of weakness, where influence or sickness is able to enter and cause us harm. Likewise, the shadow can affect others who come in contact with it. 16. Below is a list of colors associated with each planet, element, and celestial houses. Saturn: Black, lucid, earthy, leaden, brown.
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Jupiter: Sapphire and airy colors, and those which are always green, clear, purple, darkish, golden, or mixed with Silver Mars: Red, burning, fiery, flaming, violet, purple, bloody, and iron colors Sun: Golden, saffron, purple, and bright colors. Venus, Mercury, and Moon: White, fair, curious, green, ruddy, betwixt saffron, and purple. First and Seventh houses: White Second and Twelfth houses: Green Third, and Eleventh houses: Saffron Fourth and Tenth houses: Red Fifth and Ninth houses: Honey color Sixth and Eighth houses: Black Earth: Brown and Black Water: Blue and White Fire: Red Air: Citrine 17. The section dealing with the elemental colors is garbled and fused together. From what i can gather, the primary technique Agrippa uses to associate an elements color is rooted in their Platonic qualities of Cold, Wet, Hot, and Dry. 18. Fascination is a type of binding which origination from the spirit of a person as a certain pure and subtle vapor generated from the blood and heat of the heart. It is sent out through the eyes as rays and when they come in contact with another, the spirit of the one binds and influences the other. In this way, the enchanter can manipulate another person with their passions and imaginations. 19. Fascinations can be strengthened by the use of collieries, ointments, alligations, and other such occult actions. 20. The use of observances can produce certain results. Some classical examples are what we do with a sick persons hair, nails, or clothing, the use of certain animal parts in a certain way to procure specific results, certain tools or weapons being stolen or extracted from a person or animal can influence or even ensnare others to a definite action or emotion, or even utilizing the blood, semen, sweat, spittle, feces, or urine in certain ways can cause specific outcomes as well. 21. The countenance, gesture, motion, setting, and figure of our bodies is conducive to receiving celestial influences and producing certain effects upon us. Likewise, the same countenance, gesture, and such can influence those around us. One specific example Agrippa gives is that of a king whose energy can greatly affect those under his rule. If he is of happy disposition than those of the city will be joyful, likewise, if he is of a fierce or sad countenance it will terrify them. In our daily lives we can see through the basic principles of body language
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everything from sexual promiscuity and hungering, to anger, sadness, confusion, and every other emotional and energetic quality. The more dominion a person or thing has over us, the more powerful will be the influence, such as a boss over their employees, a parent over their child, teacher over their students, or an owner of their pet.

Week Eight: BK I Chapters 53 60

Divination and auguries: 1. Some types of divination: a. Auguria b. Auspicia i. Pedestria: four-footed beasts ii. Auguria: birds iii. Celestial: thundering and lightening iv. Caduca: things that fall, specifically in holy places 1. Piacula: sacrafices escape from altar or being hit bellow or fall upon another part of the sacrificers body. 2. Exauguration: falling of the rod. c. Michael Scotus twelve kinds of Augurias of going out of ones house: i. Right Hand: 1. Confernova: Bird or man moves and sets before right hand is good omen for your business. 2. Confervetus: Bird or man bending from your right side it is an ill omen. 3. Confert: When bird or man comes from behind coming from the left and moving over to the right and then going out of sight, it bodes an ill omen to ones business. 4. Emponenthem: When a bird or man coming from the left and passes to the right before going out of sight is a good sign. 5. Scassarnova: When bird or man comes from behind thee and goes before you and rests on the right side, it is a good sign. 6. Sonnasarnova: When man or bird coming from behind rests on ones right before passing you it is a good sign. ii. Left Hand: 1. Fernova: Bird or man moves and sets before left hand is good omen for business. 2. Fervetus: Bird or man resting to ones left is an ill omen for business. 3. Viaram: Bird or man on their journey coming from the right and passes to the left and moves out of sight is a good sign for business. 4. Herrenam: Man or bird coming from the right passes behind and to the left before resting anywhere, it is an evil sign. 5. Sonnasarvetus When bird or man coming from behind and rests before coming to you and you see it, it is a good sign. 6. Scassarvetus: When bird or man coming from behind rests on ones left side before passing you it is an ill omen.
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2. All auspices that happen before an undertaking should be taken notice of. a. Examples of auspices that one should desist from an enterprise until a more fortunate time: i. Rats chewed ones possessions. ii. Stumbling at the threshold. iii. Dashing ones foot on the way towards a journey. iv. An evil or ominous omen before the beginning of ones business. b. Examples of specific meaning coming from particular animals: i. Cock foretelling the night and morning. ii. Many birds whose chattering and flying by their sharp pricking foretell rain. iii. Dolphins leaping above the water forewarn of tempests. iv. Daws that have twins signify marriage. v. Crow croaking over someone speaks of evil either in his body, fortune, honor, wife, or children. vi. There are many other examples Agrippa gives in chapter 54. c. Examples of how auspices are verified by the natural instinct of animals and human feelings: i. Cock and the rising of the sun. ii. Dogs and their instincts of knowing a thief. iii. Vultures and their knowing of future places of death. iv. A thief being hid in a house unknowing of the inhabitants strikes fear in them. v. A harlot being hid in a large house will sometimes be felt by someone who does not know of her presence. vi. Loved ones knowing when their love nears or is coming home. vii. Agrippa gives more examples in chapter 55. 3. The light of presage descends upon inferior bodies as their dispositions, light, color, voice, gestures, motions, flying, movement, meat, properties, planetary and elemental associations, numbers, direction of movement, where they rest or have died, their health, etc 4. Sooth-saying of flashes and lightening have ordained sixteen regions of heaven, having ascribed a god to each one, and defined eleven kinds of lightening and nine gods which dart them forth. 5. Four divinations of the elements: a. Geomancy: Foretells future things by the motion, noise, swelling, trembling, chops, pits, exhalations, and other impressions of the earth. i. A second type of geomancy utilizes points written upon the earth. b. Hydromancy: Foretells future things by the impressions, ebbing and flowing, increases and decreases, depressions, tempests, clarity, and color of water. i. A second type of hydromancy utilizes the reflections and images that appear upon the surface of water or within its depths. ii. A third type of hydromancy known as Lecanomancy was used. A full skin was filled with water and certain precious stones and metals with images, signs, characters, and symbols where ascribed upon and then placed in the bladder. Then hot wax or lead was cast into the water. When cooled the wax or lead would manifest marks or images that being known can answer specific questions. iii. A Forth kind of hydromancy can be divined through fish, or their kind, number, color, direction, shape, etc
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6. 7. 8.

9. 10.

c. Aeromancy: Foretells future things by impressions, blowing of the winds, rainbows, circles around the moon and stars, mists, clouds, visions, and smoke of sacrificial offerings and incense which is called Capnomancy. d. Pyromancy: Foretells future things by tails of meteors and comets, color, visions, imaginations within the fire, ways flames move within the coals or ashes, sparks, flickering, shadows, etc Certain dreams having been carefully observed and recorded can be interpreted to foretell the future. Dreams are more efficacious when the moon is in the ninth house or sign of the natural ruler of ones ninth house in your birth chart. Madness or ravishment of mind proceeding from a melancholic humor quickly conceive a habit and easily receive impressions of the celestials. Those who through secret contemplations, estranged from public affairs, and who calls his mind away from outward business, makes his mind ascend higher, bestowing knowledge and the passages of future things. So great is the power of melancholy, that by its force celestial spirits are drawn into mans body, and by whose presence and instincts, the possessed are made drunk and speak wonderful things. Depending upon what part of the soul is apprehended by the spirit will often times determine in which way the influence will take: a. Imagination: When the mind is forced with a melancholic humor and nothing moderates the power of the body, the soul is possessed by inferior spirits, by whom the man receives amazing skills in the manual arts such as painting, building, etc b. Rational: When the mind is turned to reason, it becomes a receptacle for middle spirits, being able to obtain the knowledge and understanding of natural and human things. c. Mental: When the mind is wholly elevated into the understandings, then it becomes a receptacle of sublime spirits, learning the secrets of divine things, such as the Law of God, orders of the angels, and such things belonging to the knowledge of eternal things.

Week Nine: BK II Chapter 53 & BK III Chapters 45 53

The necessity of astrology in divination, how we must carry ourselves in order to receive true soothsaying, phrensy, ecstasy, and prophetic dreams: How we must carry ourselves in order to receive divine knowledge 1. Whoever wishes to receive oracles must go to them chastely and devoutly disposed, being pure and clean, so that their soul is free from filthiness and guilt. 2. The body and mind must be purified. 3. They must be free from disease, passions, and irrational conditions. 4. The mind must be tranquil. 5. There is no virtue, whether natural or moral, but by GOD. 6. To receive divine inspiration, we must acquit ourselves from burdensome impediments, carnal occupations, and external agitations.
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7. Neither a blear or impure eye can behold things of light, nor can one of ignorance and an impure mind receive divine things. 8. We come to this purity of mind by degrees; neither can any one that is initiated newly unto these mysteries comprehend clearly all things, but the mind must be accustomed by degrees, until the intellect becomes more enlightened, and applying itself to divine light be mixed with it. 9. When the mind and soul is purged and expiated by cleansing, abstinence, penitence, and alms, without the need of any other study or searching, we are able to receive from above perfect knowledge of all things knowable. Divination without astrology is not perfect 1. All forms of divination have their root and foundation in astrology. Without which, they are of little or no use. 2. Whatever form of divination is being used, the figure of the heavens is to be considered, so that together a true understanding may be had. Soothsaying and Phrensy 1. Soothsaying happens when a superior soul of the Gods or Daemons descend upon the soul of a priest or another in order for them to discern the causes of things and foretell the future. 2. Soothsaying does not come to those who are busied with daily affairs, but to those who have made their self vacant. 3. There are three kinds of vacancy: a. Phrensy: A conscious alienation from the body and external influences in order to adhere or be bound to a spirit or God for the purpose of seeing and understanding all things. b. Ecstasy: Intense emotions that drives the consciousness beyond the intellect and body to the super-celestial habitations, where it being most like GOD, is made a receptacle of divine things. c. Dreams: Through the agency of the spirit of fantasy and intellect being united together, the illustration of an agents intellect above our souls, or by the true revelation of some divine power, is our soul able through dreams, to receive true oracles. 4. Phrensy proceeds from four different factors: a. Muses: The Muses represent the souls of the celestial spheres to which there is found degrees of phrensy associated with the planetary energies. i. Moon: Phrensy is brought about through the influences of physical substances. Some examples: 1. Vegetables 2. Plants: Vervain and theangelis herbs cause soothsaying. 3. Roots 4. Stones: Selenite, moon-stone, and the stone of the civet-cat cause divination. 5. Metals ii. Mercury: Phrensy is brought about through the use, burning, or consumption of animals and compounded mixtures of diverse things of nature.
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iii. Venus: Phrensy is brought about through the use of powders, vapors, odors, ointments, and suffumigations. iv. Sun: Phrensy is brought about through the use or awareness of voices, words, singing, and harmonious sounds. v. Mars: Phrensy is brought about through the imagination, affections, motions, and conceits of mind. vi. Jupiter: Phrensy is brought about through the use of reason, deliberation, consultation, and moral purgation. vii. Saturn: Phrensy is brought about through the secret intelligence, of which a deep form of contemplation that is suspended with admiration upon the beholding of wisdom. viii. Starry Heavens: Phrensy is brought about through situations, motions, rays, and light of the celestial bodies; possessing also images, rings, and such things made after the rules of the celestials. ix. Primum mobile: Phrensy is brought about through numbers, figures, characters, and occult influences of the intelligences of the heavens and other mysteries. b. Dionysus: Phrensy is brought about through conjurations, mysteries, solemnities, rites, temples, and observations, which making the body pure as the temple of the Gods, the divine spirit may dwell, giving the soul felicity, wisdom, and oracles. Sometimes this phrensy comes as a clear vision or by an express voice. c. Apollo: Phrensy proceeds from the mind of the world, and is brought about by certain sacred mysteries, proximity to those who are holy or objects that have been consecrated to the deities, vows, sacrifices, adorations, invocations, and certain sacred arts and confections, by which the spirits of God infuse virtue, making the soul rise above the mind by joining with the deities and daemons. d. Venus: Through love, the mind is converted and transmuted to the mind of GOD. 5. Ecstasy is brought about through the continual contemplation of sublime things, until it joins with the subject of contemplation to the complete alienation of the soul from the body and mind. Ecstasy can sometime be brought about through great sickness, excessive passion, or great agony and pain. 6. Dreams: a. We learn the answers to the questions we have. b. Unknown places are made known. c. People alive and dead appear. d. Things to come are foreseen. e. Things that have happened are made clear or understood. f. To receive true dreams and be able to understand them, a person must keep pure, undisturbed, and an un-disquieted imaginative spirit. g. The best time to dream is the night, because the senses are not wandering to objects, vain affections are not present, neither does fear or thoughts trouble the mind. h. There are four kinds of dreams: i. Made between sleep and awaking. ii. Sees concerning another. iii. The interpretation is shown to the dreamer. iv. Repeated to the dreamer.
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To receive divine dreams let him be well disposes in body, the mind free from vapors, drink, and perturbations, let him abstain from dinner, have a clean chamber set aside, being exorcises and consecrated: in which a perfume has been used to anoint everything, a figure of heaven being put under the head, a prayer being said, let him go to bed, earnestly meditating on that thing he desires to know. 7. A lot is found through the throwing of dice or some other random form in order to receive divine understanding. Such practices fall under cleromancy. 8. In order to receive a true lot, one must prepare through devotion, reverence, expiations, fasting, purifications, invocations, vows, sacrifice, consecration, and such like sacred mysteries of religion. 9. To work by lots the mind must be well disposed, not troubled or distracted with strong desire, have a firm deliberation and constant intention of knowing that which they seek. One must be pure, chaste, and holy towards GOD and the celestials with undoubted hope, firm faith, and sacred orations.

i.

Week Ten: BK I Chapters 61 66

The forming of man, his passions, will, and imagination: How man was formed 1. GOD did not immediately create man, but by the assistance of the heavenly spirits was mans body compounded and framed. 2. Through the mixing of fire, air, water, and earth, was the body formed and made subject to the service of the soul. 3. Five external senses starting with the purest: a. Eyes: fire and light b. Ears: air c. Nose: air and water d. Mouth: water e. Touch: earth 4. The purity of a sense is gauged by its ability to perceive objects from a distance. The eyes can perceive an object the furthest off, then hearing, smell, taste, and touch. 5. Four internal senses: a. Common sense: collects and perfects all the representations which are drawn in by the outward senses. b. Imaginative power: retains those representations which are received by common sense and presents it to the inward sense. c. Inward sense: fantasy or power of judging, whose work is to perceive and judge by the representations received, and commit it to memory. The virtues of which, are discourse, disposition, discrimination, and flight. d. Memory: retention of received representations. 6. Common and imaginative senses are located in the front part of the brain, the inward sense is positioned at the top, and the memory is located in the back.

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7. Above the sensible soul, which expresses its powers by the organs of the body, the incorporeal mind possesses the highest place. 8. The double nature of the incorporeal mind: a. Contemplative intellect: inquires into the causes, properties, and progress of those things contained within nature, in order to find truth. b. Active intellect: power of the mind, which discerns by consulting what things are to be done. 9. The external senses let us know corporeal things, while the internal senses let us know the representations of bodies, abstracted by the mind and intellect. 10. Three appetites of the soul: a. Natural: inclination of nature unto its ends. b. Animal: led by the senses and is divided into irascible and concupiscible. c. Intellective: the Will, which of itself, is able to choose whatever path it may, irrespective of any sense, drive, or desire. 11. The four passions arising from a depraved appetite of pleasure: a. Oblectation: the state of being greatly pleased, which invites a certain quietness or assent of the mind or will to be inclined towards effeminate pleasure. b. Effusion: dissolution of the power of the mind, whose intention of the present good is melted and diffused into itself to enjoy. c. Vaunting: thinking of itself that it has attained to some great good, it enjoys itself through pride and self glorification. d. Envy: a certain kind of pleasure gained from another persons harm without any advantage to itself. Passions of the mind 1. The passions of the mind are motions and inclinations that come from the apprehension of things. 2. There are three kinds of apprehensions: a. Sensual/animal: sees things as good or evil depending upon if it is profitable or unprofitable, or delightful and offensive. b. Rational/voluntary: sees things as good or evil through the lens of virtue or vice, praise or disgrace, and honest or dishonest c. Intellectual/synderesis: sees things as good or evil, because of just or unjust, right or wrong, and true or false. 3. The passions are the concupitive power of the soul, which is divided into: a. Concupiscible: respects good and evil through love or lust. If good is present, then it invites delight, mirth, and pleasure. If evil is present, then it invites sadness, anxiety, and grief. b. Irascible: sees good and evil as something to obtain or avoid. 4. Eleven passions within the mind are love, hatred, desire, horror, joy, grief, hope, despair, boldness, fear, and anger. 5. The fantasy or imaginative power rules over the passions of the soul when they follow the sensual apprehensions, causing physiological change to the body and moving the spirit. a. In joy the spirit is driven outward. b. In fear it is drawn back. c. In bashfulness it moves to the brain.
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6. 7.

8.

9. 10. 11.

12.

d. In sadness it becomes constricted. e. Anger produces heat f. Fear induces cold g. Sadness causes sweat and bluish-whitishness h. Love produces heat i. Etc When the passions are most vehement can cause sickness or even death. Such passions can likewise cause the imagination to move in ways that imitate the effect of something else. a. The thought of something filthy can cause nausea. b. When one senses bitter or sour things, a bitter or sour taste is experienced. c. The sight of medicine can bring relief, even when it hasnt been consumed. d. In dreams one can think they burn, and upon waking find sensitivity in that area. e. Those who through religious meditations can cause stigmata or other such effects. f. With strong passion and imagination, the mind can cause physiological change to the body in any number of ways. Agrippa gives many different examples in chapter sixty-four. g. The soul has great power over the body, for whatever it imagines or where it goes, the body will follow. Not only can the passions cause effect to its own body, it can also work upon another body. a. A camel will fall by the imagination of anyone. b. A person bit by a mad dog, will likewise become mad. c. Sickness, melancholy, or any number of other emotions can be transmitted to others without any physical cause. d. A basilisk can kill with a look. Philosophers tell us to avoid evil and mischievous people, because their souls being filled with noxious rays, infects others that are near. Likewise, we are told to seek the company of good and holy people, so that we might be elevated. The passions of the mind are more powerful and effective if they are an alignment with the heavens. In every work we should imagine, hope, and believe strongly, so to benefit our endeavors, giving them strength and more likelihood of coming to pass. An example Agrippa gives is the faith and belief patients have towards doctors and medicine. How the faith often times has more effect then the actual medicine itself. He that works in magic must have constant belief, not doubting of obtaining the effect. For a firm and strong belief works wonderful things, while distrust and doubting dissipate and break the virtue of the mind of the worker.

Week Eleven: BK I Chapters 67 74

Joining the mind to the intelligences of the celestials, and the virtues of words, speeches, proper names, writings, and inscriptions: How the mind is joined with the mind and intelligences of the celestials
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1. When the mind is intent upon any work, through its passions and effects, it is joined with the mind of the stars and intelligences. Being so joined, it is the cause for some wondrous virtues to be infused into our works and things. 2. According to this law, is the power of characters, figures, images, words, enchantments, some speeches, gestures, and many other experiments verified and known. 3. With strong emotion, does love attract love, hate invites hate and hurt, etc 4. Such actions when the mind acts and dictates to characters, figures, etc., does it help the appetite of the soul acquire certain wonderful virtues. The use of such things greatly helps the magician in their efforts. 5. The powers imbued into a thing, confers little to those who are not the author of the thing empowered, or to those who are inclined to them. 6. Every mind that is excellent in its desire and affections, makes such things more fit for the self. 7. Everyone that is willing to work magic, must know the virtue, measure, order, and degree of their soul, within the power of the universe. 8. The superior binds that which is inferior, and converts it to itself. 9. There is a certain virtue in the minds of man which changes, attracts, hinders, and binds that which it desires, as all things obey them, when they are carried into great excess of any passion or virtue. 10. When exposed to the celestial influences, as by the affections of the mind, so by the due applications of natural things are such things accomplished: a. Solar virtue finds and draws the inferior into admiration and obedience b. Through the moon to servitude and infirmities c. In the order of Saturn to quietness or sadness d. In the order of Jupiter to worship e. Through Mars to fear and discord f. In the order of Venus to love and joy g. In mercury to persuasion and vehement and boundless affection of the souls Virtue of words, speeches, and proper names 11. We are called rational by reason of the voice and the understanding of words and speeches. 12. The use of words and speech is to express the inwards of the mind, drawing forth the secrets of the thoughts and to declare the will of the speaker. 13. Twofold essence of the word: a. Internal: Conception of the mind and motion of the soul, which is made without voice. i. Dreams ii. Mental dialog b. Uttered: Actual sounds emitting from the mouth. 14. Words carry with them not only conceptions of the mind, but also the virtues of the speaker with a certain efficacy unto the hearers, which oftentimes changes the one who hears and other bodies which under its sway. 15. Certain words have greater efficacy than others, as those which represent greater things, such as the intellectual, celestial, and supernatural. 16. The efficacy of words is also influenced by the virtue and worthiness of the speaker.

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17. The proper name of things is necessary in all magical operations. For the natural power of things proceeds first from the objects of the sense, and then from these to the imagination unto the mind, in which it is first conceived, and then is expressed by voice and words, before being put into writing. 18. The proper name of a thing is a specific ray, which is everywhere present, and which keeps the power and essence of that which is signified. 19. Every voice which brings together the influence of the celestial harmony and the imposition of man, with the knowledge of a things true name, then that name is with double virtue, natural and arbitrary, being made most efficacious to act, as often as it shall be uttered in due place and time, with seriousness and intention, will exercise upon the matter rightly disposed. 20. While there is virtue in words and names, there is greater virtue in sentences. The following of which are a few examples: a. Verses b. Enchantments c. Imprecations d. Deprecations e. Orations f. Invocations g. Obtestations h. Adjurations i. Conjurations j. Etc 21. In composing verses and orations for attracting the virtues of any star or deity, must the magician consider what virtue any star contains, as also what effects and operations, and to infer them in verses, by praising, extolling, amplifying, and setting forth those things which such a kind of star is wont to cause by way of its influences, by vilifying and dispraising those things which it is wont to destroy and hinder, and by supplicating and begging for that which we desire to get. Following are some factors we are to entreat and call upon: a. The name of the star or name of them who the verse belongs b. Course and direction c. Virtues d. Qualities e. Actions f. Wonderful things or miracles g. Ways of their sphere h. Light i. Dignity of their kingdom j. Beauty k. Brightness l. Strength m. Names of the intelligences 22. If the verses are performed properly, according to the rule of the stars, being full of signification and meaning, with imagination and belief, done in the proper time and place, with the utilization of vapors associated with the star or intelligence, then it will confer upon the enchanter and thing to be enchanted great power.
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23. The instrument of the enchanter is a pure harmonious spirit, being warm, breathing, and living, while bringing with it motion, affection, and signification, composed of its parts, endued with sense and conceived by reason. 24. When enchanting an object, the breath it to be directed upon it with the words of the verse, so as to breathe the virtue of the spirit into the object. 25. Agrippa ends chapter seventy-one with a quick note on pronouncing or writing verses and orations backwards. He does not go into any detail other than tell us that by doing this will have an unusual effect. 26. The power of enchantments and verses are so great, that they are believed to be able to subvert almost all of nature. Examples Agrippa gives: a. Rivers are turned back b. The sea is bound c. Winds are breathed out d. Sun stopped e. Moon clarified f. Stars pulled out g. Day kept back h. Night prolonged i. Inflames the heart j. Dries up fountains k. Lightening commanded l. Diseases cured Virtue of writing, making imprecations, and inscriptions 27. Writing is the last expression of the mind, and is the number of speech and voice, being the collection, state, end, continuing, and iteration. 28. All the virtues and powers that are in mind, voice, word, name, oration, and speech also lies within writing also. 29. In every work there is to be imprecations and inscriptions made, in order to make all our efforts effective and complete. 30. All languages have according to their diversity received proper characters of writing, consisting in their certain order, number and figure, which is not formed by chance, but from above, where they agree with the celestials, divine bodies, and virtues. Out of all languages, Agrippa states the Hebrew to be the most perfect. 31. The Merkabalist of the Hebrews do undertake by the figure of their letters, the forms of characters, their signature, simpleness, composition, separation, crookedness, directness, defect, abounding, greatness, littleness, crowning, opening, shutting, order, transmutation, joining, revolution, and numbers by the letters of things signified to explain all things, how they proceed from the first cause and again are reduced into the same. 32. The 22 Hebrew letters are divided in three ways: a. Twelve Simple Letters: Zodiac signs b. Seven Double Letters: Planets c. Three Mother Letters: Three elements fire, water, and earth (air considered to be a binding agent rather than element) 33. Just as the planets, elements, signs, and aspects together tell the truth of all things, so the characters of letters and their vowel points, signify those things brought forth.
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34. According to Agrippa the Hebrew letters are the most efficacious of all, because they have the greatest similitude with the celestials. Being the foundation of the world, every creature and saying are of them, and by their revolution receive their name, being, and virtue. 35. To learn the secrets of the sacred letters, the mind must be joined with the letters through true and deep contemplation, till the voice of GOD is manifested, and the secrets are discovered.

Overview of first book What it takes to be a magician and what things a magician are to know represent the very beginning of the work. While there are many qualities and actions a magician is to exhibit, Agrippa shows us that those who are overwhelmed by the flesh and occupied by the sensible parts of the soul and body have little hope of walking the path. By overcoming these obstacles, the aspiring magician must educate and apply the practices put before them to perfection. To accomplish this, they must have complete faith and trust, being piousness and believing, in order for the work to bear fruit. A magician is to understand the three-fold world: elementary, celestial, and intellectual planes. With that knowledge they are able to gain access and understanding to the way things receive virtues and energies from the source. By getting access to these virtues, the magician is able to expand their consciousness. The process of elevating the consciousness begins with the elemental world, then that of the celestial rays and intellectual worlds, before unifying through theurgic union with the deity. Agrippa expounds upon the four elements: fire, water, air, and earth, by teachings us how they are combined together or transmuted one into the other. He highlights their qualities first into their singular nature (gender), then secondary (natural qualities) and tertiary (energetic qualities) natures. Water and earth are feminine, while fire and air are masculine. There secondary qualities are that of fire being hot and dry, earth is dry and cold, water is cold and moist, and air is moist and hot. Their tertiary qualities have fire being bright, thin, and moving, while air is thin, moving, and dark. That of water is dark, thick, and moving, while earth is dark, thick, and inert. After giving a general overview of the elements relationship with creation and one another, Agrippa goes on to talk specifically on each element and their qualities.

Everything has a cause that is superior to itself and which receives the virtues and energies of its source. Hence, the spirit channels through consecutive levels or planes of manifestation until it solidifies. This process moves from the Source or Creator unto the angels, heavens, stars, elements, animals, plants, metals and stones. Each lower level represents a splintering of the original essence until it has become a single thing.
This process helps us to see how virtues and powers are naturally bestowed upon an object. While Agrippa gives a few different ways to discern the natural virtues of a thing, some signs he shows us that

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will us distinguish and objects qualities are color, shape, image, reflectivity, density, substance, likeness, element, clarity, etc.

Week four

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