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Agrippa: The Philosophy of Natural Magic, Chapter XXII — How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs · 1 of 2 · tr. Henry Morley; L. W. de Laurence ed.

Chapter XXII, Section 1a

CHAPTER XXII. How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs . It is manifest that all things inferior are subject to the superior, and after a manner (as saith Proclus) they are one in the other, viz., in inferiors are superior and in superiors are inferior: So in the Heaven are things terrestrial, but as in their cause, and in a celestial manner; and in the Earth are things celestial, but after a terrestrial manner, as in an effect. So we say that there be here certain things which are Solary and certain which are Lunary, in which the Sun and Moon make a strong impression of their virtues. Whence it is that these kind of things receive more operations and properties, like to those of the Stars and Signs which they are under. So we know that Solary things respect the heart and head by reason that Leo is the house of the Sun, and Aries the exaltation of the Sun. So things under Mars are good for the head and secrets by reason of Aries and Scorpio. Hence they whose senses fail and heads ache by reason of drunkenness, find cold water and vinegar good to bathe the head and secrets. But in reference to these it is necessary to know how man's body is distributed to Planets and Signs. Know, therefore, that according to the doctrine of the Arabians, the Sun rules over the brain, heart, the thigh, the marrow, the right eye, and the spirit; also the tongue, the mouth, and the rest of the organs of the senses, as well internal as external; also the hands, feet, legs, nerves, and the power of imagination. That Mercury rules over the spleen, stomach, bladder, womb, and right ear, as also the faculty of the common sense. That Saturn rules over the liver and fleshy part of the stomach. That Jupiter rules over the abdomen and navel, whence it is written by the Ancients, that the effigy of a navel was laid up in the temple of Jupiter Hammon. Also some attribute to him the ribs, breasts, bowels, blood, arms, and the right hand and left ear, and the powers natural. And some set Mars over the blood, the veins, the kidneys, the bag of the gall, the buttocks, the back, motion of the sperm, and the irascible power. Again they set Venus over the kidneys, the secrets, the womb, the seed, and concupiscible power; as also the flesh, fat, belly, breast, navel, and the venereal parts and such as serve thereto; as also the os sacrum , the back-bone, and loins; as also the head, and the mouth, with which they give a kiss as a token of love. Now the Moon, although she may challenge the whole body, and every member thereof according to the variety of the Signs, yet more particularly they ascribe to her the brain, lungs, marrow of the backbone, the stomach, the menstrual and excretory parts, and the left eye, as also the power of increasing. But [paragraph continues] Hermes saith: That there are seven holes in the head of an animal, distributed to the seven Planets, viz.: The right ear to Saturn, the left to Jupiter, the right nostril to Mars, the left to Venus, the right eye to the Sun, the left to the Moon, and the mouth to Mercury.
Themes
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text centrally argues that inferior things are one in the superior and that celestial virtues directly influence terrestrial properties through a mapping of stars to human organs.

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Cosmic Sympathycosmology

The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.

The text describes how celestial bodies exert operations and properties on inferior things like human bodies through their virtues.

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Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The human body is described as being distributed to Planets and Signs in a way that mirrors the structure of the heavens.

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Related passages · 8 parallels
gnosticism|Pistis Sophia|Document THIRD‡
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The same things also may be learned from the distribution of the Gods according to places; and from this, and the partible dominion over each particular thing, it may be seen how many allotments, greater or less, superior beings are assigne…”
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