Agrippa: The Philosophy of Natural Magic, Chapter XXXIV — How, by Natural Things and Their Virtues, We May Draw Forth and Attract the Influences and Virtues of Celestial Bodies
§ About this work
Agrippa opens by positing a three-fold World—Elementary, Celestial, Intellectual—ascended toward the First cause (I), then defines Magic as the chief Science comprehending Natural, Mathematical, and Theological Philosophy (II). He treats the four Elements, their qualities, orders, and the properties of Fire and Earth, Water and Air, their compounded bodies, and their presence in all things up to God (III–VIII). He distinguishes elementary, secondary, and occult virtues, tracing the latter to Ideas, the Soul of the World, and celestial situation (IX–XIV), then how virtues move to their like, infuse likeness, form friendships and enmities, and reside in species, individuals, whole substances, parts, and life or death (XV–XXI). He assigns things to Sun, Moon, Saturn, Jupiter, Mars, Venus, Mercury, planetary governments, kingdoms, Signs, stars, and Characters (XXII–XXXIII), then shows how virtues are drawn down through conformable things, mixtions, prepared matter, correspondence of Worlds, and animated Images (XXXIV–XXXVIII). Turning operative, he treats raising spirits (XXXIX), bindings, sorceries, catamenia, suffumigations and their recipes, collyries and unguents, alligations, rings, and virtues of places (XL–XLVIII). He describes light, fascination, wonder-working acts, and gestures and bodily figures (XLIX–LII), then divinations—Auguria and Auspicia, birds and beasts, lightnings and prodigies, and the four elemental divinations (LIII–LVII)—and reviving of bodies (LVIII). He treats dreams and prophetic madness (LIX–LX), then man's body, senses, mind, and passions, how the phantasy alters one's own and another's body, and how passions gain power through Heaven, faith, and the stars' minds (LXI–LXVIII). He closes with the power of words, proper names, sentences, enchantments, writing, and the Hebrew letters ordered to Signs, Planets, and Elements, ending the first book (LXIX–LXXIV).
Agrippa instructs that to receive virtue from any part of the World or Star, one uses things belonging to that Star, coming under its influence, as wood receives flame through sulphur, pitch, and oil. Applying many things conformable to the same Idea and Star infuses a gift through the Soul of the World under a fitting harmony. He gives examples—bruised mustard-seed, fire revealing onion-juice or milk letters, goat-fat writing appearing in vinegar, a stick rousing a dog's madness—showing Celestial Harmony brings hidden virtues into Act. He instructs that to attract virtue from the Sun, one uses higher Solary things.
Chapter XXXIV, Section 1