Agrippa: The Philosophy of Natural Magic, Chapter XLV — Of Collyries, Unctions, Love-Medicines, and Their Virtues · 2 of 2 · tr. Henry Morley; L. W. de Laurence ed.

Chapter XLV, Section 1b

Also by divers rites, observations, ceremonies, religions and superstitions; all which shall be handled in their places.

And not only by these kind of arts are passions, apparitions and images induced, but also things themselves, which are really changed and transfigured into divers forms, as the poet relates of Proteus, Periclimenus, Acheloas, and Merra, the daughter of Erisichthon.

So, also, Circe changed the companions of Ulysses; and of old, in the sacrifices of Jupiter Lycæus, the men that tasted of the inwards of the sacrifices were turned into wolves which, Pliny saith, befell a certain man called Demarchus.

The same opinion was Austin of, for, he saith, whilst he was in Italy, he heard of some women that by giving sorceries in cheese to travelers, turned them into working cattle, and when they had done such work as they would have them, turned them into men again; and that this befell a certain priest called Prestantius.

The Scriptures themselves testify that Pharao's sorceries turned their rods into serpents and water into blood, and did other such like things.

Themes

◆Shapeshifting Transformationtheology

Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.

The passage centrally describes Proteus, Circe, and other figures altering forms between human, animal, and elemental states through sorcery.

All passages →

Related passages · 2 parallels · 1 contrast

◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|14. Transmutationsa

“SPHERA LUNAE SEMPITERNUM AUXILIUM St. AUGUSTINE questioned seriously whether Apuleius could have been changed into an ass by a Thessalian sorceress, and theologians have long debated about the transformation of Nebuchadnezzar into a wild b…”

Both passages discuss the concept of transformation, specifically the transformation of humans into animals through magical or supernatural means. They share the theme of lycanthropy and the idea that such transformations are real and not merely metaphorical.

◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|14. Transmutationsc

“She accused him when he wished to withdraw from her, and the conversion of this young woman was a revenge, for there is nothing more cruel than depraved passions. An influential society, which intervened in the trial of Grandier for the de…”

Both passages discuss the concept of transformation or transmutation, whether through magical means or supernatural influences. Passage A focuses on historical and mythological accounts of physical transformations, while Passage B delves into the mystical and psychological aspects of transformation through love and occult influences. The shared theme of transformation across different contexts and traditions makes them a genuine parallel.

◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|14. TransmutationsaCONTRASTS

“St. Augustus speculates, as we have said, whether Apuleius could have been changed into an ass and then have resumed his human shape. The same doctor might have concerned himself equally with the adventure of the comrades of Ulysses, tran…”

Both passages discuss the concept of transformation or metamorphosis through magical means, citing similar examples such as Circe transforming Ulysses' companions and the magical transformations mentioned in religious texts. They share a structural parallel in exploring the idea of magical transfiguration.