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Agrippa: The Philosophy of Natural Magic, Chapter LXXII — Of the Wonderful Power of Enchantments · 1 of 1 · tr. Henry Morley; L. W. de Laurence ed.

Chapter LXXII, Section 1

CHAPTER LXXII. Of the Wonderful Power of Enchantments . They say that the power of enchantments and verses is, so great, that it is believed they are able to subvert almost all Nature. Apuleius saith that with a magical whispering, swift rivers are turned back, the slow sea is bound, the winds are breathed out with one accord, the Sun is stopped, the Moon is clarified, the Stars are pulled out, the day is kept back, the night is prolonged; and of these things Lucan writes: The courses of all things did cease, the night Prolonged was, ’twas long before ’twas light; Astonied was the headlong World—all this Was by the hearing of a verse. And a little before: Thessalian verse did into his heart so flow, That it did make a greater heat of love. And elsewhere: No dregs of poison being by him drunk; His wits decay’d enchanted—— Also Virgil, in Damon, Charms can command the Moon down from the Skie; Circe's Charms chang’d Ulysses’ company. A cold snake, being charm’d, burst—— And Ovid, in his untitled book, saith: With charms doth with 'ring Ceres dye, Dried are the fountains all, Acorns from Okes, enchanted Grapes, And apples from trees fall. If these things were not true, there would not be such strict penal statutes made against them that should enchant fruit. And Tibullus saith of a certain enchantress: Her with Charms drawing Stars from Heaven, I, And turning the course of rivers, did espy; She parts the earth, and Ghosts from Sepulchres Draws up, and fetcheth bones away from th’ fires, And at her pleasure scatters clouds i’ th’ Air, And makes it Snow in Summer hot and fair. Of all which that enchantress seems to boast herself in Ovid, when she saith: At will, I make swift streams retire To their fountains, whilst their Banks admire; Sea toss and smooth; clear Clouds with Clouds deform. With Spells and Charms I break the Viper's jaw, Cleave solid Rocks, Oakes from their seizures draw, Whole Woods remove, the lofty Mountains shake, Earth for to groan, and Ghosts from graves awake, And thee, O Moon, I draw—— Moreover, all poets sing, and philosophers do not deny, that by verses many wonderful things may be done, as corn to be removed, lightnings to be commanded, diseases to be cured, and the like. For Cato, himself, in country affairs, used some enchantments against the diseases of beasts, which as yet are extant in his writings. Also Josephus testifies that Solomon was skilled in those kinds of enchantments. Also Celsus Africanus reports, according to the Egyptian doctrine, that man's body, according to the number of the faces of the Zodiac Signs, was taken care of by so many, viz., thirty-six spirits, whereof each undertake and defend their proper part, whose names they call with a peculiar voice, which, being called upon, restore to health with their enchantments, the diseased parts of the body.
Themes
Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The passage emphasizes that spirits restore health with their enchantments when their names are called upon by a specific voice.

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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 text describes rituals involving calling upon spirits with specific voices to restore health and alter natural phenomena.

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Word Power Incantationpraxis

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

The passage centrally argues that verses, whispers, and spells possess the power to command nature, stop celestial bodies, and heal diseases directly.

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Related passages · 21 parallels
celtic|The Mabinogion|Tale TALIESINj
And the king caused them to fetch Elphin in haste from his dungeon, and placed him before Taliesin. And it is said, that immediately he sang a verse, so that the chains opened from about his feet. “I adore the Supreme, Lord of all animati…”
Both passages highlight the power of enchantments and verses, showing how they can influence nature and the world. They share a theme of mystical power and the ability of words to effect change, though they come from different cultural and religious contexts.
finnic|The Kalevala|Rune IIIa
AND YOUKAHAINEN. Wainamoinen, ancient minstrel, Passed his years in full contentment, On the meadows of Wainola, On the plains of Kalevala, Singing ever wondrous legends, Songs of ancient wit and wisdom, Chanting one day, then a second, Si…”
Both passages explore the power of enchantments and the supernatural abilities of singers or enchantresses. They highlight the transformative and controlling nature of these abilities, though within different cultural and mythological contexts.
finnic|The Kalevala|Rune IIIc
Slowly perches swim in Autumn, Wry-backed, hunting deeper water, Spawn in shallows in the summer, Bounding on the shore of ocean. Should this wisdom seem too little, I can tell thee other matters, Sing thee other wizard sayings: All the No…”
Both passages explore the power of ancient wisdom and enchantments, highlighting the ability to control natural elements and the origins of the world. They share a thematic focus on the mystical and the primordial, though they come from different cultural and religious contexts.
finnic|The Kalevala|Rune IIIe
Now it was that Youkahainen Comprehended but too clearly What his folly, what the end was, Of the journey he had ventured, Vainly he had undertaken For the glory of a contest With the grand, old Wainamoinen. When at last young Youkahainen,…”
Both passages explore the theme of the power of enchantments and magical verses, illustrating how they can control nature and influence events. The Kalevala passage shows Wainamoinen's enchantment trapping Youkahainen, while the second passage describes various enchantments altering natural phenomena.
finnic|The Kalevala|Rune IIIf
Spake again young Youkahainen: "O thou ancient Wainamoinen, Thou the only true magician, Cease I pray thee thine enchantment, Only turn away thy magic, I will give thee gold abundant, Countless stores of shining silver; From the wars my fat…”
Both passages explore the theme of the power of enchantments and magic. In Passage A, Wainamoinen uses his magical abilities to subdue Youkahainen, while Passage B discusses the extensive power of enchantments to control natural elements and phenomena. Both highlight the significant influence of magical practices within their respective contexts.
finnic|The Kalevala|Rune XIIc
"Straightway I began my singing, Sang the archers with their arrows, Sang the spearmen with their weapons, Sang the swordsmen with their poniards, Sang the singers with their singing, The enchanters with their magic, To the rapids of the ri…”
Both passages explore the theme of the power of enchantments and magical verses, highlighting their ability to influence nature and people. They share a conceptual parallel in their depiction of the profound impact of magical practices.
finnic|The Kalevala|Rune XVd
Lemminkainen's anxious mother Takes the magic rake and hastens To the river of Tuoni, Praying to the Sun as follows: "Thou, O Sun, by God created, Thou that shinest on thy Maker, Shine for me in heat of magic, Give me warmth, and strength,…”
Both passages describe the use of magical or mystical practices to influence the natural world and achieve extraordinary feats. They share a theme of supernatural power and the ability to alter reality through specific rituals or incantations.
finnic|The Kalevala|Rune XVh
Then the mother spake as follows: "I have found the long-sought balsam, Found the remedy of Ukko, Where-with God anoints his people, Gives them life, and faith, and wisdom, Heals their wounds and stills their anguish, Makes them strong agai…”
Both passages explore the theme of magical healing and the power of enchantments. They describe how mystical practices can restore health, influence nature, and protect against evil, reflecting a shared belief in the potency of magical words and rituals across different traditions.
finnic|The Kalevala|Rune XVIIa
FINDS THE LOST-WORD. Wainamoinen, old and truthful, Did not learn the words of magic In Tuoni's gloomy regions, In the kingdom of Manala. Thereupon he long debated, Well considered, long reflected, Where to find the magic sayings; When a…”
Both passages explore the theme of magical words or enchantments having profound power. In Passage A, Wainamoinen seeks the lost words of magic from a wise sage, while in Passage B, various sources describe the extensive power of enchantments and verses. Both highlight the transformative and powerful nature of magical language.
finnic|The Kalevala|Rune XVIIb
Wise Wipunen, full of song-charms, Opens wide his mouth and swallows Wainamoinen and his magic, Shoes, and staff, and iron armor. Then outspeaks the wise Wipunen: "Many things before I've eaten, Dined on goat, and sheep, and reindeer, Bear…”
Both passages explore the theme of the power of enchantments and magical verses, highlighting their ability to subvert natural order and cause extraordinary events. The Kalevala passage describes Wainamoinen using magic to escape and create, while the second passage discusses various historical and mythological accounts of enchantments altering nature and reality.
11 more
finnic|The Kalevala|Rune XVIIf
"I shall set my forge and bellows Deeper, deeper in thy vitals; I shall swing my heavy hammer, Swing it with a greater power On thy heart, and lungs, and liver; I shall never, never leave thee Till I learn thine incantations, Learn thy many…”
Both passages describe the powerful effects of enchantments and magical sayings, highlighting their ability to control natural elements and phenomena. They share a common theme of ancient wisdom and the transformative power of words and incantations.
finnic|The Kalevala|Rune XXIXc
On the plains he conjured lakelets, Sang the duck upon the waters, Golden-cheeked and silver-headed, Sang the feet from shining copper; And the Island-maidens wondered, Stood entranced at Ahti's wisdom, At the songs of Lemminkainen, At the…”
Both passages explore the theme of the power of enchantments and magical songs, highlighting how they can manipulate nature and evoke wonder. They share a conceptual parallel in the portrayal of magical abilities transforming the environment and influencing people.
finnic|The Kalevala|Rune XLIIb
Ilmarinen, magic blacksmith, Well anointed all the hinges, All the bars and locks anointed, And the bolts flew back by magic, All the gates unlocked in silence, Opened for the great magician. Spake the minstrel Wainamoinen: "O thou daring…”
Both passages describe the use of magical or enchanting powers to achieve extraordinary feats, such as moving natural elements and objects. They share a theme of supernatural intervention and the power of words or actions to influence the physical world.
finnic|The Kalevala|Rune XLVc
"Omnipresent God of mercy, Thou who livest in the heavens, Hasten hither, thou art needed, Hasten to thine ailing children, To observe their cruel tortures, To dispel these fell diseases, Drive destruction from our borders. Bring with thee…”
Both passages describe the use of enchantments and prayers to heal diseases and control natural elements, reflecting a shared belief in the power of mystical practices to influence the physical world.
finnic|The Kalevala|Rune XLVIIa
STEALS SUN, MOON, AND FIRE. Wainamoinen, ancient minstrel, Touched again his magic harp-strings, Sang in miracles of concord, Filled the north with joy and gladness. Melodies arose to heaven, Songs arose to Luna's chambers, Echoed through…”
Both passages describe the use of magical or mystical means to control celestial bodies and natural elements. They share a theme of supernatural power influencing the natural world, though they come from different cultural and religious contexts.
neoplatonism|Select Works of Plotinus|Select Works, Section 360
Section 40 40. But magic spells; how can their efficacy be explained? By the reigning sympathy and by the fact in Nature that there is an agreement of like forces and an opposition of unlike, and by the diversity of those multitudinous powe…”
Both passages discuss the power and efficacy of magic and enchantments, highlighting the natural forces and sympathies that underpin these practices. They share a conceptual parallel in their exploration of how magical acts influence the natural world and the souls of individuals.
norse|The Poetic Edda: Hovamol|Section 1m
I ween that I hung | on the windy tree, Hung there for nights full nine; With the spear I was wounded, | and offered I was To Othin, myself to myself, On the tree that none | may ever know What root beneath it runs. [138. In the manuscrip…”
Both passages discuss the acquisition and power of mystical knowledge or enchantments. Passage A describes Odin's sacrifice and gaining of the runes, while Passage B discusses the power of enchantments and verses in various traditions. Both highlight the transformative and powerful nature of mystical knowledge.
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|5. The Pentagrama
GEBURAH ECCE HEREUNTO we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. The Pentagram signifies the domination of the mind over th…”
Both passages discuss the power of enchantments and magical practices, emphasizing their ability to influence natural elements and supernatural entities. They share a conceptual parallel in the belief that magical verses and rituals can control natural phenomena and interact with spiritual beings.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|4. The Conjuration Of The Fourb
Prayer of the Sylphs Spirit of Light, Spirit of Wisdom, Who breath gives and takes away the form of all things; Thou before Whom the life of every being is; a shadow which transforms and a vapour which passes away; Thou who ascendest upon t…”
Both passages discuss the power of enchantments and magical practices, highlighting their ability to influence natural elements and phenomena. They share a conceptual parallel in the belief that magical verses and rituals can control and alter the natural world.
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 power of enchantments and bewitchments, highlighting the real and dangerous nature of these practices. They also describe the consequences of such actions, with the first passage focusing on the moral and karmic repercussions, and the second passage emphasizing the supernatural effects.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|18. Philtres And Magnetisma
Let us now adventure in Thessaly, the country of enchantments. Here was Apuleius beguiled, like the companions of Ulysses, and underwent a humiliating metamorphosis. Here all is magical - the birds that fly, the insects humming in the gra…”
Both passages discuss the power of enchantments and magical practices, particularly in the region of Thessaly. They share a conceptual parallel in their exploration of the supernatural influence over nature and human emotions, though they use different examples and contexts.