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Agrippa: The Philosophy of Natural Magic, Chapter LXXIV — Of the Proportion, Correspondency, and Reduction of Letters to the Celestial Signs and Planets, According to Various Tongues, and a Table Thereof · 2 of 2 · tr. Henry Morley; L. W. de Laurence ed.

Chapter LXXIV, Section 1b

He, therefore, that will find them out, must by each joining together of the letters so long examine them, until the voice of God is manifest, and the framing of the most sacred letters be opened and discovered; for hence voices and words have efficacy in magical works, because that in which Nature first exerciseth magical efficacy is the voice of God. But these are of more deep speculation than to be handled in this book. To return to the division of the letters: of these, amongst the Hebrews, are three mothers, viz., ‏י‎, ‏ו‎, ‏א‎; seven double, viz., ‏ת‎, ‏ר‎, ‏פ‎, ‏כ‎, ‏ד‎, ‏נ‎, ‏ב‎. The other twelve, viz., ‏ש‎, ‏ק‎, ‏צ‎, ‏ע‎, ‏ס‎, ‏ג‎, ‏מ‎, ‏ל‎, ‏ט‎, ‏ח‎, ‏ז‎, ‏ה‎, are simple. The rule is the same amongst the Chaldeans, and, by the imitation of those above, also the letters of other tongues are distributed to the Signs, Planets, and Elements, after their order. For the vowels in the Greek tongue answer to the Seven Planets, and the others are attributed to the Twelve Signs of the Zodiac, the Four Elements, and the Spirit of the World. Amongst the Latins there is the same signification of them. For the five vowels A, E, I, O, U, and J and V, consonants, are ascribed to the Seven Planets, and the consonants, B, C, D, F, G, L, M, N, P, R, S, T, are answerable to the Twelve Signs. The rest, viz., K, Q, X, Z, make the Elements. H the aspiration, represents the Spirit of the World. Y, because it is a Greek, and not a Latin character, and serving only to Greek words, follows the nature of its idiom. But this you must not be ignorant of, that it is observed by all wise men, that the Hebrew letters are the most efficacious of all, because they have the greatest similitude with celestials and the world, and that the letters of the other tongues have not so great an efficacy because they are more distant from them. Now the disposition of these the following table will explain. Also all the letters have double numbers of their order, viz., extended, which simply express of what number the letters are, according to their order; and collected, which re-collect with themselves the numbers of all the preceding letters. Also they have integral numbers, which result from the names of letters, according to their various manners of numbering. The virtues of which numbers, he that shall know, shall be able in every tongue to draw forth wonderful mysteries by their letters, as also to tell what things have been past, and foretell things to come. There are also other mysterious joinings of letters with numbers, but we shall abundantly discourse of all these in the following books. Wherefore we will now put an end to this first book. _______ The table above referred to, on the following page, is from the English edition of 1651. The reader will also find a table of the Cabala elsewhere in this volume. At this place we insert Mr. Henry Morley's appropriate criticism on Agrippa's book of Natural Magic.
Themes
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The passage explicitly states that letters are distributed to Signs, Planets, and Elements according to their order, reflecting the axiom 'as above, so below'.

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Letters Of Creationcosmology

The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.

The passage centrally discusses Hebrew letters as the building blocks through which Nature and God exert magical efficacy.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The text extensively details the double numbers (extended and collected) and integral numbers resulting from letter names that carry ontological power.

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Permutation Of Letterspraxis

Combining, transposing, or cycling through letters or names as a meditative or theurgical technique.

The instruction to 'by each joining together of the letters' implies a combinatorial technique for magical discovery.

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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 explicitly states that 'voices and words have efficacy in magical works' because they mirror the voice of God.

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Related passages · 8 parallels
egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 3)
NAST-TAUI-SI-SEKSEKET-NEMMATU-EM-NEHEPU-QAHIT-NEBT-KHU-SETEMTH-KHERU-NEB-S. XIII. Gate . STA-EN-ASAR-AAUI-F-HER-S-SEHETCHET-HAP-EM-AMENT-F. XIV. Gate . NEBT-TENTEN-KHEBT-HER-TESHERU-ARU-NES-HAKER-HRU-EN-SETEMET-AU. XV. Gate . BATI-…”
Both passages discuss the use of magical formulae or words of power. Passage A describes the use of magical names and sentences to pass through the gates of the afterlife, while Passage B discusses the efficacy of letters and words in magical works, particularly in the Hebrew tradition. Both highlight the importance of specific words or letters in achieving spiritual or magical goals.
jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1f
[The letters of the Hebrew alphabet are divided into three classes, the three mothers as they are called, AMSh; the seven duplex letters, BGDKPRTh, so called because they are sometimes tenues and sometimes aspirates, according to whether th…”
Both passages discuss the mystical significance of Hebrew letters, their divisions, and their connections to divine and cosmic principles. They share a common theme of using letters and numbers for esoteric and magical purposes, indicating a genuine conceptual parallel.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Pythagorean Mathematicsb
Pythagoras had succeeded too well in concealing his symbols with a veil that was from the first impenetrable, without his oral explanation * * *." This uncertainty shared by all true students of the subject proves conclusively that it is un…”
Both passages discuss the mystical significance of letters and numbers in ancient languages, specifically Hebrew and Greek. They share the concept of assigning numerical values to letters to uncover hidden meanings and divine truths, indicating a genuine conceptual parallel across different mystical traditions.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Qabbalistic Keys to the Creation of Manb
Nicephorus Callistus declared the Gospel according to St. John to have been discovered in a cavern under the Temple at Jerusalem, the volume having been secreted "long anterior to the Christian æra." The existence of interpolated material…”
Both passages discuss the mystical and esoteric practices of letter manipulation and interpretation within Jewish mysticism (Qabbalah). They share the concept of using letters to derive hidden meanings, such as Notarikon and Temurah in Passage A and the mystical joining of letters in Passage B.
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|3. The Triangle Of Solomond
Matthew, and in several Hebrew copies, as follows: “The sacred word MALKUTH substituted for KETHER, which is its kabalistic correspondent, and the equipoise of GEBURAH and CHESED, repeating itself in the circles of heavens called eons by th…”
Both passages discuss the mystical significance of letters and words, particularly in the context of Hebrew and Kabbalistic traditions. They share the insight that letters and their combinations hold deep, magical efficacy and are connected to celestial and divine realms.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|10. The Key Of Occultisma
Let us now examine the question of Pantacles, for all magical virtue is there, since the secret of force is in the intelligence which directs. We have given the symbol and interpretation of the Pantacles of Pythagoras and Ezekiel, so that…”
Both passages discuss the mystical significance of letters, symbols, and their correspondence to celestial and divine forces. They share a conceptual parallel in the idea that letters and symbols hold deep, magical efficacy and can be used to understand and influence the natural and divine worlds.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|17. The Writing Of The Starsb
It was included in the work of Montfaucon on the religions and superstitions of the world, and also in the treatise upon Magic published by the mystic Eckartshausen. Scholars, moreover, are not agreed upon the configuration of the letters…”
Both passages discuss the mystical significance of letters and their correspondence to celestial bodies and divine mysteries. They share a conceptual parallel in the idea that letters and their arrangements hold deep, esoteric meanings connected to the cosmos and divine revelation.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesi
On a table in front of him, between an open book and a closed purse, are ten deniers or talismans, arranged in two lines of three each and a square of four; the feet of the table form two ח and those of the Juggler two inverted ר. The obve…”
Both passages discuss the mystical significance of letters and their correspondence to celestial bodies and elements, reflecting a shared conceptual framework in esoteric traditions. They also mention the Kabalah (Cabala) and the efficacy of letters in magical works, indicating a genuine conceptual parallel.