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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 · 1 of 1 · tr. Henry Morley; L. W. de Laurence ed.

Chapter XXXIX, Section 1

CHAPTER XXXIX. That We May, By Some Certain Matters of the World, Stir Up the Gods of the World and Their Ministering Spirits . No man is ignorant that evil spirits, by evil and profane arts, may be raised up as Psellus saith sorcerers are wont to do, whom most detestable and abominable filthiness did follow and accompany, such as were in times past in the sacrifices of Priapus, and in the worship of the idol which was called Panor, to whom they did sacrifice with shameful nakedness. Neither to these is that unlike (if it be true and not a fable) which is read concerning the detestable heresy of old churchmen, and like to these are manifest in witches and mischievous women, which wickednesses the foolish dotage of women is subject to fall into. By these, and such as these, evil spirits are raised. As a wicked spirit spake once to John of one Cynops, a sorcerer: "All the power," saith he, "of Satan dwells there; and he is entered into a confederacy with all the principalities together, and likewise we with him; and Cynops obeys us and we, again, obey him." Again, on the contrary side, no man is ignorant that 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, and, as Mercurius saith, the airy spirits (not supercelestial, but less higher). So we read that the ancient priests made statues and images, -foretelling things to come, and infused into them the Spirits of the Stars, which were not kept there by constraint in some certain matters, but rejoiced in them, viz., as acknowledging such kinds of matter to be suitable to them, they do always and willingly abide in them, and speak and do wonderful things by them; no otherwise than evil spirits are wont to do when they possess men's bodies.
Themes
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 states that spirits willingly abide in statues because they find the matter suitable to them.

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Forbidden Knowledgesoteriology

Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.

The text explicitly warns of sorcery and witchcraft as detestable arts that are contrary to the good.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The text lists secret prayers as one of the good works that can gain super-celestial angels.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The passage emphasizes a pure mind and holy sacrifices as prerequisites for engaging divine spirits.

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Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

The chapter title and content explicitly discuss the practice of stirring gods through certain matters of the world using consecrated symbols like statues.

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Related passages · 5 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 5 (part 10)
119 The evil spirits are especially inimical to man; but they cannot injure him if his will is directed towards the divine, and if he does not permit himself to be captured by evil desire. No man, except he who is regenerated in the spirit…”
Both passages discuss the influence of divine and diabolical forces on human beings and the importance of one's will and actions in determining which influence prevails. They also touch on the nature of evil spirits and their interactions with humans.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|13. Necromancyf
Thus, a fatal law drives demons downward when they wish and believe themselves to be ascending. So also those who term themselves chiefs are the most impotent and despised of all. As to the horde of perverse spirits, they tremble before a…”
Both passages discuss the practice of necromancy and the invocation of spirits, highlighting the use of rituals, sacrifices, and the manipulation of supernatural entities. They also explore the duality of good and evil spirits and the methods to interact with them, showing a conceptual parallel in their descriptions of magical practices and the nature of spirits.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|15. The Sabbath Of The Sorcerersc
The misconstrued doctrine of Zoroaster and the magical law of two forces constituting universal equilibrium, have caused some illogical minds to imagine a negative divinity, subordinate but hostile to the active Deity. An impure duad comes…”
Both passages discuss the concept of evil spirits and the practices associated with summoning or engaging with them, including the use of rituals, unguents, and other magical arts. They also describe the debauched and abominable nature of these gatherings, highlighting the dark and frenzied aspects of such practices.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|15. The Sabbath Of The Sorcerersf
Can we be astonished after this at the spread of mediaeval superstition in our own day? One thing only surprises me, that, believing in the devil and his agents, men do not rekindle the faggots. M. Veuillot is logical and demands it: one…”
Both passages discuss the invocation of spirits or deities through specific rituals and practices, highlighting the role of human actions in summoning or communicating with these entities. They share a conceptual parallel in the idea of invoking supernatural beings, though they come from different traditions and contexts.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|16. Witchcraft And Spellsa
WHAT sorcerers and necromancers sought above all in their evocations of the impure spirit was that magnetic power which is the possession of the true adept, but was desired by them only that they might abuse it shamefully. The folly of sor…”
Both passages discuss the concept of magical influence and the power of adepts or magi to affect others, either positively or negatively. They also describe the practices of sorcerers and the dangers associated with their actions, highlighting the consequences of misusing magical power.