Agrippa: The Philosophy of Natural Magic, Chapter XXXIX — That We May, By Some Certain Matters of the World, Stir Up the Gods of the World and Their Ministering Spirits
§ 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).
The chapter states that evil spirits may be raised by evil and profane arts, as Psellus says sorcerers do, citing the sacrifices of Priapus, the idol Panor, old churchmen's heresy, and witches. It quotes a wicked spirit speaking to John about Cynops the sorcerer, describing mutual obedience with Satan. It then says angels may be gained through good works and prayer, and, per Mercurius, worldly gods and airy spirits may be raised. Ancient priests infused statues with the Spirits of the Stars, which willingly abide and speak through them.
Chapter XXXIX, Section 1