Agrippa: The Philosophy of Natural Magic, Chapter LXIV — How the Passions of the Mind Change the Body by Way of Imitation From Some Resemblance; of the Transforming and Translating of Men, and What Force the Imaginative Power Hath, Not Only Over the Body But the Soul · 2 of 2 · tr. Henry Morley; L. W. de Laurence ed.
Chapter LXIV, Section 1b
We read many other examples by which the power of the soul upon .the body is wonderfully explained, as like that which Avicen describes of a certain man, who, when he pleased, could affect his body with the palsy.
They report of Gallus Vibius that he did fall into madness, not casually, but on purpose, for, whilst he did imitate madmen, he assimilated their madness to himself and became mad indeed.
And Austin makes mention of some men who could move their ears at their pleasure, and some that could move the crown of their head to their forehead and could draw it back again when they pleased, and of another that could sweat at his pleasure.
And it is well known that some can weep -at their pleasure, and pour forth abundance of tears; and there are some that can bring up what they have swallowed, when they please, as out of a bag, by degrees.
And we see that in these days there are many who can so imitate and express the voices of birds, cattle, dogs, and some men, that they can scarce at all be discerned.
Also Pliny relates, by divers examples, that women have been turned into men.
Pontanus testifieth that in his time, a certain woman called Caietava, and another one called Aemilia, who, many years after they were married, were changed into men.
Now, how much imagination can affect the soul no man is ignorant, for it is nearer to the substance of the soul than the sense is, and therefore acts more upon the soul than the sense doth.
So women, by certain strong imaginations, dreams, and suggestions, brought in by certain magical arts, do often bind themselves into a strong affection for any one.
So they say that Medea, by a dream, was filled with love for Jason.
So the soul sometimes is, by a vehement imagination or speculation, altogether abstracted from the body, as Celsus relates of a certain presbyter, who, as often as he pleased, could make himself senseless and lay like a dead man, so that when any one pricked or burnt him he felt no pain, but lay without any motion or breathing; yet he could, as he said, hear men's voices, as it were, afar off, if they cried out aloud.
Related passages · 2 parallels
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|14. Transmutationsb
“Many persons will believe that they are dreaming when they read such things as these, and may ask whether we are really awake ourselves; but we need only request men of science to reflect upon the phenomena of gestation and upon the influen…”
Both passages explore the power of the mind, particularly the imagination, over the body and its functions. They discuss how mental states, whether through dreams, strong emotions, or magical influences, can manifest physically, affecting health, behavior, and even physical form.
◆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 explore the power of the imagination and the mind over the body, illustrating how mental states can manifest physically. They share the concept of transformation through mental and emotional processes, though they use different examples and cultural contexts.