Condensed Agrippa1

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C o n d e n s e d A g r i p p a :A O n e - Y e a r S t u d y P l a n

Compiled and written by

Suba

Tobias Moore 2007 2009

No part of this writings may be altered or reproduced by any means known or yet to be created without written permission by the

author. Exception being brief quotes and reviews.


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Index

Introduction and Agrippa Timeline

1. Week One: What it takes to become a magician and what a magician is to know2. Week Two: Elements3. Week Three: How occult virtues are infused upon objects and how we learn to use them4. Week Four: What occult virtues are associated to the planets5. Week Five: Drawing and attracting virtues, angels, intelligences and divine gifts6. Week Six: Binding and sorceries7. Week Seven: Suffumigation, perfumes, fumes, unctions, suspensions, rings, places, lights,

colors, etc.8. Week Eight: Fascinations, observations, omens, divinations, auguries, auspicious,

soothsaying, four divinations, dreams9. Week Nine:The necessity of astrology in divination, how we must carry ourselves, and

soothsaying, phrensy, ecstasy, and prophetic dreams.10.Week Ten: Passions, will, and imagination.11.Week Eleven: Mind joined with the celestial intelligences, binding inferior things, speech,

proper names, enchantments, writings, letters 67 7412.Week Twelve: Overview of first book13.book 2 1-914.Chapters 10-1515.Chapter16-2016.Chapter21-2317.Chapter24-2618.Chapter27-2819.Chapter29-3420.Chapter35-4821.Chapter49-5222.Chapter55-5723.Chapter58-6024.Overview of Second book25.Chapter book 3 1-626.Chapter7-927.Chapter1028.Chapter11-1329.Chapter14-1530.Chapter16-1731.Chapter18-2032.Chapter21-2233.Chapter23-2434.Chapter25-2835.Chapter29-3136.Chapter32-33


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37.Chapter34-3538.Chapter36-3739.Chapter38-4040.Chapter41-4241.Chapter43-4442.

Chapter54

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6043.Chapter61-6444.Overview of third book45.Defining magic the spurious writings46.Chapter names of spirits and making characters47.Chapter good and bad spirits48.Chapter appearance and spirits shapes49.Chapter pentacles50.Chapter consecration of implements51.Chapter the magical book52.Chapter Invocation53.Oracles and dreams54.Chapter evil spirits55.Elemental and Necromancy56.Overview of fourth book

Conclusion

Index

Chapter 58 needs to go with necromancy

The last seven weeks go over the fourth book of occult philosophy. While thisbook is a psedo book believed to be written by so and so, for completenesssake with the occult philosophy and the fact that it does lightly go over themore ritualistic aspects of magic, while as well being associated with Agrippa,it is included in this work to help solidify the occult traditions. it is hoped thatby including this fake writing that it does not offend any Agrippa purest whileat the same time, giving those who are sincerely seeking a well balanced androunded understanding of the occult traditions a general understanding of the

ceremonial aspects of the occult.


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Introduction

Agrippa understood magic to be the highest, most exalted, and perfect of sciences and philosophies.His system is based on mastering the natural, mathematical, and theological philosophies to worktowards the magical union with GOD through religious practices and observances.

Because this book quotes so extensively and often uses Agrippas own terminology and verbiage, itwould defeat the purpose to quote every time Agrippas own words are used. This writing is notmeant to replace Agrippas Three Books of Occult Philosophy. It is meant to condense and when possiblehighlight specific areas. It should go with the aspirant or magician readingAgrippas work as well.While this writing highlights all the major topics, ideas, and thoughts ofAgrippa, there are manysubtleties, concepts, and understandings left out.

There are two English versions ofAgrippas work on the internet. Both are out of copy write and inthe public domain. The first is James Freakes or possibly John Frenchs 1651 translation found atMichigan State University online resource library below:http://archive.lib.msu.edu/AFS/dmc/arts/public/all/threebooksoccult/ANL.pdf. To find a

modernized English version of this work with notes go to Petersons great website here:http://www.esotericarchives.com/agrippa/agrippa1.htm.

The second is Willis Whiteheads 1898 version found at the Internet Archives Library here:http://www.archive.org/details/threebooksoccul00whitgoog. Whiteheads has many illustrations,added writings, commentaries, and notes that are not found in Freaks. Sadly, Whiteheads versionhas only the first book ofAgrippas work. His other writing, The Mystic Thesaurus, includes somesnippets ofAgrippas second and third books. It does have a lot of information on the magicalmirror, which any reader ofAgrippa would of course find valuable. Here follows the text link:http://books.google.com/books?id=8MkCYYvSQxQC&pg=PA93&dq=celestial+mirror#PPA40,M1

Each section will have a caption stating from what books and chapters the week focuses on. BKstands for book. Example: BKII Chapter 15-22 tell us the week will focus on chapters 15 through22 in book two.

While i have tried to remain true to Agrippa and his writings, i am bound to make mistakes bothfrom lack of understanding and my own slant to the mysteries. There is no intention of misleading,misquoting, or misrepresentingAgrippas teachings. Whenever a mistake is found, there can be nofault but my own. In which case, i sincerely apologize. While i will try my best to condense Agrippasteachings, this writing is not meant to replace the Three Books of Occult Philosophy. It is intended toserve as a study plan and key phrase reference manual to help the magician infuse the vastknowledge that Agrippa has shared with us in his monumental work. There is no intention ofsupplementing or adding additional information from what Agrippa has already written about. It is

highly suggested that the reader invest in a copy ofAgrippas work. The best by far is DonaldTysons edited and annotated version from Llewellyn Publications.


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Agrippa Timeline:

Biography from Henry Morley Life ofHenry Cornelius Agrippafound here:http://www.archive.org/search.php?query=The%20Life%20of%20Henry%20Cornelius%20Agrippa and the following website: http://www.geocities.com/athens/agora/7850/

y Born September 14th, 1486 in Cologne, Germanyy Early inclination to the mysteriesy 1499 enrolled to University of Cologney 1502 received degree in the Artsy 1506 student at the University of Paris and founded a Secret Brotherhoody 1508 masterminded the takeover and command of Fuerto Negroy 1508 travelingy 1509 gave public lectures at University of Dole on theMirific Wordy 1509 wrote The nobility of the female sex and the superiority of women over meny 1510 sent first draft of the Three books of Occult Philosophyto Johannes Trithemiusy 1510 ambassador to the court of Henry VIIIy 1511 delivered a series of lecture in Cologne called Quodlibetaly 1511 joined the militaryy 1511 excommunicatedy 1511-1512 received knighthoody 1512 lectured on Plato at the University of Pisay 1512 taken prison by the Swissy 1512 served under Marquis of Monferraty 1513 excommunication was revoked by Leo Xy 1515 delivered a series of lecture at the University of Pavia on Pymanderof Hermes

Trismegistus, which was received so well that the university conferred doctorates of divinity,law, and medicine upon him

y 1515 marries his first wife and in time having two children withy 1515-1516 wrote Dialogue on Manand Triple Way of Knowing Gody 1516 lectures at the University of Turiny 1517 court physician to Charles IIIy 1518 wrote Geomancy text, one on the plague, and one on the original siny 1519 protected a women from accusations of witchcraft from the Metz Inquisitiony 1519 daughter diedy 1520 returned to Cologne and received the magical part of Trithemius libraryy 1521 wife diedy 1522 wrote commentary on Raymond LullysArs brevisy 1522 married second wife and had five boysand one girl that died early ony 1527 attacked the astrologers of his dayy 1529 was appointed Archives Councillor and Historiographer to the Emperor Charles V.y 1529 Johann Wierus becomes his studenty 1529 second wife dies


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y 1530 published his Vanities of Sciencey 1531 married third wife, lasted three years; divorce because of her unfaithfulnessy 1531-1533 published Three books of Occult Philosophyy 1533 wrote Complaint against the Calumny of the Monks and Schoolmenand his Apologyy 1533 sentenced to death by Charles V., but was later changed to exiley 1533 imprisoned by Francis I.y 1535 last seen in Grenoble, Rue des Clercs, in the house of M. Vachony 1535 died age 49

Week One: BK III Chapter 3 and BK I Chapters 1 & 2

What it takes to be a magician:

1. It is the excellence of dignification within the magician that yearns to understand the highestfaculty of the soul, which is the only worker of miracles and which the magician cannotawaken to if their consciousness is overwhelmed by the flesh and occupied by the sensibleparts of the soul and body.

2. Natural dignity in disposition is the greatest gift for those who seek the way because they arenot obscured by the grossness of the soul or unfortunate birth. As for the magician who isnot endowed with planetary placement and alignment, karmic blessings or other beneficialdispositions, they must recompensed through education and application of the practicesunto such perfections be brought about.

3. The magician should be and have a healthy body free from all sickness and disease, perfectin the senses, organs and members of the body. Quick in spirit, eloquent in speech,discerning in the flesh, fast to understandings, knowledgeable, pious, contemplative,believing without doubt and be bestowed with divine provenance.

4. Meditate on these two things:I. Leaving carnal affections, frail sense and material passions

II. By what way and means the magician may ascend to the intellectually pure andconjoined with the powers of GOD


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5. Following the rules of purity. Depending upon the particular system the magician is workingwith will determine what specific rules of conduct to follow. Agrippa utilized throughout hiswritings those rules that have evolved from the Jewish priest class such as being free fromcorpses, menstruation, pure family relations, being free from corrupt company, notcopulating or marrying tainted people, etc

6.

Prayer, consecration, sacrificing, invocation and meditation upon the art with complete faith,trust and piousness, is the highest means from which a magician can attain the ends of theirart.

7. There are always forces opposing the magician from realizing their art. Passions from birth,vain imaginations and immoderate affections are some of them.

8. While full understanding of the high arts is beneficial, it is not necessary for the magician tofully understand them in order for the powers to unfold. As long as the magician follows therules to the letter, both in times and sequence, is pious, faithful and trusting, they will reapthe benefits of their efforts.

Once these pre-requisites are met then it is within the magicians power to obtain the full benefits oftheir art

What a magician is to know

1. Understanding the three-fold world: Elementary, Celestial and Intellectual.I. Elementary:Nature of things, their causes, qualities, virtues, properties, effects, places,

fashions, events, their wholes and parts.II. Celestial:The quantities of things: their motions, degrees, angles, seasons and times.

III. Intellectual:What GOD is, what the mind and consciousness are, what an intelligence,angel, devil and other multidimensional beings are, what the soul is, what religionand the sacred institutions, rites, temples, observations and sacred mysteries are.

Includes things concerning faith, miracles, virtues of words and figures, the secretoperations and mysteries of seals, right understandings of ceremonial law, equity ofholy things and rules of religion.

2. Everything has a cause that is superior to itself and which receives the virtues and energiesof its source. Hence, the spirit channels through consecutive levels or planes ofmanifestation until it solidifies. This process moves from the Source or Creator unto theangels, heavens, stars, elements, animals, plants, metals and stones. Each lower levelrepresents a splintering of the original essence until it has become a single thing. Forexample, while the martial energy of Mars can manifest into many different things andusages, a gun formed out of metal has only so many applications one of which is killing.

3. A magician can expand their consciousness by reversing the process from which theseenergies manifested from the source. By doing this they not only enjoy the virtues ofmanifestation, but as well draw new virtues from above.

4. This process begins with seeking after the virtues of the elementary world through studyingand working with the natural sciences, elements, occult properties, energetic relationships,virtues of things, powers and strengths of things, divination, dreams, names of things, howthings interact and manifest and how things may be joined and separated. Once a firmunderstanding of the natural world is understood then the magician begins working with thecelestial rays through astrology, numerology, mathematics, sacred geometry, symbology,sound, rhythm, harmony, resonance, proportions, measures, degrees, time, space, etc. The


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knowledge gained from working with the celestial rays lends its wisdom to better equip themagician in gaining the virtues and powers of manifestation. By acquiring a deep awarenessof the celestial sciences the magician is led to seek out the Intellectual World through themany intelligences, spirits and forces within the vast realms and planes of existence. Throughmagical ceremonies and religious rites and practices the magician is guided to the Path of

Truth by communing with the spirits and theurgic union with GOD. WhileA

grippa showsthe path to be a linear step from one to the other, in practice, all three-fold aspects of theworld are worked with throughout the magicians path.

5. Magic according to Agrippa:I. Highest Mystery containing the contemplation of the most secret of things

II. Wisdom of the root, source, nature, power, quality, substance and virtue of things.III. Understanding how things are differing or in agreement with one another and with

such wisdom knowing how to use and gain the celestial virtues though the inferior ordensest forms of manifestation.

IV. The most perfect and chief philosophy and science.V. Divided into three philosophic studies which correspond to the three-fold world.

Natural/Elementary, Mathematical/Celestial and Theological/Intellectual.

Without these understandings there is no hope of the magician being able to work miracles muchless ever be able to ascend the higher planes.

Week Two: BK I Chapters 3 9 & Appendix III in Donald Tysons version ofAgrippas work.

Elements:

1. Four elements (Fire, air, water, earth)2. They become compounded together through transmutation and union, rather than stackedone on top of the other like blocks or bricks.3. No physical object of manifestation is a pure element, but must in nature be a mixture

thereof4. Sensible elements change one into another. The best visual is to think of water which in

liquid form represents its own essence (Water of Water), but when frozen takes upon itselfthe qualities of earth (Water of Earth) and when heated and evaporated becomes like untoair (Water ofAir) or compressed becomes volatile like fire (Water of Fire). While this showshow an element can share in the qualities of each other, in essence, water cannot become firenor air earth, or any one combination thereof.

5. The two-fold qualities of the elements. This process shows the transformative nature of theelements as one turns into the other. Fire is hot and dry

Earth is dry and cold

Water iscold and moist Air is moist and hot Fire again with being hot and dry. This way ofunderstanding highlights the oppositional qualities of the elements as with fire/water andearth/air.

6. Earth and water are passive, magnetic, feminine elements, that are inflowing, heavy andsinking

7. Fire and air are active, electric, masculine elements, that are outgoing, light and rising8. The three-fold qualities of the elements.


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I. Fire:Bright, thin, and motionII. Air:Thin, motion, and dark

III. Water:Dark, thick, and motionIV. Earth:Dark, thick, and inert

9. Fire and earth are the extremes of creation, while air and water share in their qualities. Airtakes the qualities of thin and motion from fire and dark from earth while water borrows thequality of dark and thick from earth and motion from fire

10.These elements and their admixtures are the root and foundation of all bodies, natures,virtues and wonderful works.

11.Without a perfect knowledge of the elements nothing can come about in magic12.The four elements have another three-fold division which is their fixed, mutable and cardinal

natures. These make up the twelve signs of the Zodiac. The nature of four and three hint atthe essence of the seven wondering planets as when added together (3+4=7). Again, theperfect nature of four shows us the supreme unity of creations when unfolded equals out toten (1+2+3+4=10). Another way to look at Agrippas vague passage passing by seven intothe number of ten, we simply have to reverse the process of unfolding the number four(4+3=7+2=9+1=10) which again can return to the supreme unity as when ten returns to its

essence (1+0=1).13.Three orders of the elements

I. Pure elementsII. Compounded elements: A mixture of the elements to produce all created things and

which when reduced to their simplest state brings about the perfection of the occultarts.

III. Twice-compounded is brought about only by those who have knowledge of suchthings. The wonders and mysteries that proceed from such mixtures come allbindings, loosening and transmutings of the magician.

14.Those who can reduce the compounded into the simple while understanding their virtues,degrees and powers without dividing their substance shall easily attain to the knowledge and

perfection of all natural things and celestial secrets.

Nature of the elements:

Fire

Nature:Active and bright

Qualities:Unknowable when by itself, being boundless and invisible. Moveable, renewing,

guarding nature, enlightening, clear, powerful, invisibly present within all things at once, will notbe opposed, incomprehensible, impalpable, not lessened, the mischievous part of the nature ofthings, destroyer, penetrates thought all things, spreads abroad to heaven, shining, strengthens,dark, tormenting, can be brought about through all things as within stones, wood, etc, heat, light,life giving, parched heat, darkness, making all things barren.

Usages:To banish all negativities, darkness and adversities. Represents and embodies the Greatlight of GOD.


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Actions:Leaping back, bending upward, quick in motion, always rising, elevating, etc.

Cognition:Comprehending others but not itself.

Expression:Secretly increasing of itself and manifesting its greatness to things that receive it.

RealmsTerrestrial Fire: Heat, making all things fruitful, light, giving life to all things.Infernal Fire: Parched heat, consuming all things, darkness, making all things barren.Celestial Fire: Bright, drives away spirits of darkness, enlightening.

Earth

Nature:Passive and dark

Qualities:Foundation of all things, while being the object, subject and receptacle of all celestialrays. In it are contained the seeds and seminal virtues of all things, animal, vegetable, mineral,etc. Made fruitful by all the other elements and which like the heavens, brings forth all things of

its self. It is changeable, yet unchangeable, being an admixture of all the other elements. It is thecenter, foundation and mother of all things, which in its simplest state can be made into allthings (Materia Prima).

Usages:Truest medicine that can restore and preserve us.

Actions:Receives.

Water

Nature:Fruitful and transformative

Qualities:Seminary virtue of all things with which nothing can live or branch forth without.Generating, subsisting, increasing and nourishing all things.

Usages:Spiritually regenerative, purifying, expiates, transforms and heals.

Actions:Swallows the earth, extinguishes fire, ascends into the heavens as clouds, which whenfalling down becomes rain in order to water and cause all things to grow.

Air

Nature:Binding and impressing

Qualities:Vital spirit that passes through all beings in order to give and subsists all of life. Binds,moves and fills all things while acting as a medium or glue to join and keep all things together.Receives into itself the influence of all celestial bodies and then communicates them to the otherelements and all compounded things. Matrix from which dreams and imaginations are impressedand afforded to all matter.


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Usages:Binding and joining things together. Dream working, long distance communication withanother, matrix from which energies and spirits are given appearance and solidity.

Actions:Takes upon its self the impressions of all things and then communicates or reflects itback upon to those who are able to receive it.

Winds:Notus: South, cloudy, moist, warm and sickly, bringing rainBoreas: North, fierce and roaring, binding water into frostZephyrus: West, soft, pleasant, cold, moist, pushing away winter and bring forth branchesEurus: East, waterish, cloudy and ravenous

Week Three: BK I Chapter 10 21

How occult virtues are infused into things and in what way we can find out what virtues athing possesses:

1. There are many virtues which do not come from the elements but which possess greatpower. These virtues have little substance enabling them to have a superior effect, whilethose things which come from the elements require a greater amount for their actions tohave the same energetic effect.

2. These other virtues are call occult qualities because their cause lies hid and can be found outonly by long experience rather than from reason.

3. All inferior bodies are exemplified by superior Ideas. An Idea is defined as a form above allbodies, souls, minds and are but one, simple, pure, immutable, indivisible, incorporeal andeternal essence: and that the nature of all Ideas are the same.

4. How Ideas are placeda. Placed in the very goodness(GOD) by way of causes, which being of one form can

be distinguished only in some relative consideration so that the world can havevariety while still agreeing in essence in order that GOD is not thought of as acompounded substance.

b. Placed in the Soul of the World and differentiated by absolute forms.5. Where Ideas are placed into things

a.

Minds of things that are either joined to the body or not and which are bound by acertain participation that is by degrees distinguished more and more.b. Natures of things as small seeds infused with the Ideas.c. Into matter as shadows.

6. In the Soul of the World there are as many seminal forms as Ideas in the mind of GOD.7. Ideas are the cause of every species and virtue.8. The properties that are in the nature of things are moved by certain virtues which are neither

random nor useless, but have a specific purpose and use.


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9. Virtues are embedded into things by their impurities and imperfections. One way to considerthis is to think about a cup which by itself is not whole. This imperfection seeks forsomething to fill it in order to become whole. That something represents the celestial virtueswhich are infused into a substance.

10.While species contain certain common virtues, individuals can obtain peculiar gifts bestowedupon them by the celestial configurations and movement of the stars at its inception,developmental stages and birth.

11.Where the virtues of things come from: While this list does not completely fit in withAgrippas unfolding of occult virtues upon things, this closely follows that of the Kabbalah. Irecognize that this list in some ways contradicts and separates certain things that Agrippa hasconnected together as one thing. For example: Seeds and Nature; Matter and Shadows. Myrendition is meant to be taken with a grain of salt; to add flavor and thought to what Agrippahas to say. Read Agrippa to gain a better understanding of what he says (Pg. 18).

a. God - Keterb. Ideas - Chokmahc. Intelligences - Binahd. Celestial Influences - Chesede. Virtues and powers - Geburahf. Mind - Tipharetg. Elements - Netzachh. Nature - Hodi. Seeds - Yesodj. Matter - Malkutk. Shadows - Qliphoth

12.All things are full of GOD.13.Quintessence is the medium from which all souls are joined to the gross body and bestowed

with many wonderful gifts.14.The quintessence is not from the elements but from a certain first thing, having its being

from above and besides the four elements.15.The way our soul is communicated to each member of the body by the spirit, so the virtues

of the Soul of the World are diffused to all things through the means of the quintessence.16.This spirit has been mostly taken in by those things which receive it; stars and celestial

bodies. From them virtues are bestowed upon all other things.17.How things are infused with virtue

a. Colorb. Shapec. Imaged. Reflectivitye. Densityf.

Substanceg. Likenessh. Elements

18.Some virtues are in things throughout its whole substance while others are only in parts.19.Some virtues remain only the duration of a things lifetime while others remain even after its

death.20.Some virtues can be learned through observing animals and noticing the specific qualities

they naturally exhibit.


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How we can benefit from occult virtues and what relationships things have with eachother

1. Things of likeness will naturally help each other.2.

Strongly manifested qualities will impress its self upon others in order for them toembody or even become a channel for the quality to be infused unto other things as well.

3. Everything has enmities and friends. This is often determines by similarities ordifferences in nature, quality, substance, inclinations, attractions, power, and whetherthey become fruitful or barren when in proximity to each other. One way to considerthis is to see all things connected within or to a circle. Those things that are opposite orin an adverse angle from one another create friction while those things that are in abeneficial degree from one another act as benefactors. While this is the case, evenenmities can be made to cooperate or fuse in some fashion when acted upon by a thirdcause.

4. We can utilize the knowledge of enmities and friends by either attracting or riddingourselves of certain energies with the use of those objects that retain such virtues.

Week Four: BK I Chapter 22 33

The relationship of inferior things to superior bodies:

1. Inferior things are subject to superior bodies.2. Those things inferior reflect through their ability and cause those things that are superior

to it and vice versa.3. Those things which are under a planet have an affinity towards those members that are

attributed to that planet and its houses, signs, exaltations, triplicities, elements, aspects,etc.

4. Those things that have an affinity to each other can either help or harm one another.Agrippa uses the example of cold feet, which having a relationship with the stomach andbreast through their triplicity can affect one another; in this case, it causes the stomach tobe upset. By warming the feet, the stomach is made well.

5. Every stone, plant and animal is not solely governed by one Star, but receives manyinfluences, not being separated, but conjoined from many Stars.

6. Stars have their peculiar natures, properties and conditions, the Seals and Characterswhereof they produce through their rays, even in these inferior things, viz. in elements,stones, plants, animals, and in their members, whence everything receives from an

harmonious disposition, and from its Star shining upon it, some particular Seal orCharacter stamped upon it, which is the significator of that Star or harmony, containingin it a peculiar virtue, differing from other virtues of the same matter, both generically,specifically and numerically. Everything therefore hath its Character pressed upon it byits Star for some particular effect, especially by that Star which principally governs it: andthese Characters contain and retain in them the peculiar natures, virtues and roots oftheir Stars, and produce the like operations upon other things, on which they arereflected and stir up, and help the influences of their Stars, whether they be Planets or


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fixed Stars, figures and celestial signs, viz. as often as they shall be made in a fit matterand in their due accustomed times. Which ancient wise men considering with muchlaboring to find out the occult properties of things, did set down in writing the images ofthe Stars, their Figures, Seals, Marks, Characters, and such as nature herself did describeby the rays of the Stars, in these inferior bodies, some in stones and plants, while others

in joints and knots of boughs, and some in divers members of animals.

Those things under the Planets and Stars:

What follows in this section are long lists ofAgrippas recorded correspondences for each planet.While it is possible to remember everything in these lists, it is unnecessary and not suggested. Whatis important for the magician to know is the essence and energy of each planet. By learning itsquality and spirit, one will naturally come to know what object, quality, energy, force, spirit, orwhatever other manifested thing corresponds to any one of the planets. By spending your efforts

towards tapping into the essence of a planet rather than all its external representation, you will saveyourself many a hard day and night trying to remember the infinite relationships between a planetand its manifestation.

A couple things you can do to help you understand the essence of a planet are to learn everythingyou can about them. Do not neglect to study their physical and scientific qualities as well as theiroccult ones. Observe them with a telescope, watch documentaries, talk to people, and research theirenergetic attributes. Once you have done a thorough study of them, then begin to saturate yourselfwith their essence. Everything from drawing pictures, collecting images, surrounding yourself withstones, minerals, metals, herbs, and whatever other things that contains and reflects their essences.Do not forget to consume those foods which embody qualities of them. Surround yourself with

their colors, sounds, etc. If you are a practicing magician, work with their energies. A good, easy, andrelatively safe grimoire to work with is the Turiel linked here:http://www.hermetics.org/pdf/grimoire/GrimoireofTuriel.pdf

By going through all this effort, you will gain a deep understanding of a planets essence. There isalways more that you can do, but these two things are sufficient for a solid foundationalunderstanding of a planet. One thing to remember when working with a planet and itsmanifestations is that there are an infinite amount of levels and ways to understand them. So whilesome things will be related to the Sun on one level, on another level they could relate with Mars,Jupiter, and even Mercury. One book i suggest you invest in if you wish to have a text specificallydealing with occult correspondences is The Book of Rulershipsby Dr. J. Lee Lehman. While there are

many encyclopedia books on the attributes of the planets, this one offers a cataloging of sevendifferent astrologers views on the relationships between the planets and their manifestations. It isneither my place nor intention to add or debateabout Agrippas correspondences. I am merelyrecording and organizing his attributes into specific categories.

As to certain names, for times sake i have choose to avoid tracing down every archaic name forsome animal, stone, or plant. Scott Cunningham for the most part has done a good job of that as


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well Donald Tysons version ofAgrippas Three Books of Occult Philosophy. I suggest you seek out thesetwo sources if you wish to know the relationships between these old names and our present ones.

Sun

Sign:LeoExalted Sign: Aries

Body: Brain, heart, thigh, marrow, right eye, spirit, tongue, mouth, organs of sense, internal andexternal as a whole, hands, feet, legs, nerves, imagination, and right eye.Herb and plant qualities: Those which turn toward the sun and those which close or fold up when the

sun is setting. Plants which are used in prophesying, expiations, driving away evil, consecrations,

blessings, and most plants which repel poison, lightning, and those which never fear the extremities

of winter.

Herbs and plants: Peony, clove, citron, sweet marjoram, cinnamon, saffron, lignum aloes,frankincense, amber, musk, marigold, sallendine, ginger, gentian, dittany, vervain, bay, cedar, palm

tree, the ash, the ivy, mint, mastick, zedoary, balsam, yellow honey, calamus, aromaticus, pepper, andlibanotis, which Orpheus calls the sweet perfume of the Sun. knot-grassQualities: Glory, victory and courage

Elements and attributes: The lucid flame and light of fire

Humours: Purer blood and the Spirit of life

Tastes: That which is quick, mixed with sweetness

Metal: Gold by reason of its splendor and its receiving that from the Sun which makes it cordial.

StonesQuality: Life and Essence. Those stones which resemble the rays of the sun by their golden

sparkles. Stones that go against poisons, comforting the brain, strengthening the sight, shines in the

night, clearing imaginations and those things which prevent us from falling into ignorance,

melancholy and foolishness. Those stones that make a person renowned, famous, while giving along life, strengthening the heart, drawing other energies to it, and which are golden and lucid.

Stones: Aetites, carbuncle, chrysolite, crystal, heliotrope, jasper, emerald, bloodstone, heliotrope,

pantaura, topaz, chrysopassus, the rubine, and balagius.AnimalQualities: Magnanimous, courageous, ambition of victory, renown, and those animalsdedicated to solar deities and those that sing to the rising sun, symbolize the rising of spirit or light.Animals: Lion, crocodile, the spotted wolf, ram, boar, bull, baboon, phoenix, eagle, vulture, theswan, cock, crow, hawk, worms, beetle, sea calf, shell fish, pulmo, starfish, sea-snail, oysterProvidences and Kingdoms:The Sun with Leo governs Italy, Apulia, Sicilia, Phenicia, Chaldea, and the

Orchenians.

Symbolism: While there are infinite symbols, shapes, images, and geometric correlations for each

planet, there are underlining qualities that shines through each image for a planet. The following lists

of qualities that are reflected in the symbols and letters Agrippa records in chapter 33. The Sun hints

at shapes that relate to roundness, rising and setting, extending and attracting, cycling, movement,

radiating, electricity, reaching, touching, encompassing, connecting, securing, illuminating,

Mars


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Signs: Aries and Scorpio

Body: Head, testicles, blood, veins, kidneys, gall bladder, buttocks, back, motion of the sperm, right

nostril

Qualities: Boldness, contention, anger

Element and aspect: Fire

Humours: CholerTastes: Bitter, burning the tongue and causing tears

Metals: Iron and red brass

StoneQualities: Hardness

Stones: Diamond, Loadstone, bloodstone, Jasper, amethyst.

Herb and PlantQualities: Plants that are poisonous by reason of too much hear and those which are

beset around about with prickles, thorns, or by touching the skin burn it, prick it, or make it swell.

Also those plants when eaten cause tears or that is dedicated to Mars.

Herbs and Plants: Hellebor, garlic, euphorbium, cartabana, armoniack, radish, laurel, wolfsbane, scammony,

cardis, nettle, crow-foot, onions, ascolonia, leeks, mustard seed, dog-tree, ribwort

AnimalQualities: Warlike, ravenous, bold, clear fancy, full of displeasure, poisonous, offensive to

men, devour flesh, break bones, and all animals that have horns like a ram

Animals: Horse, mule, goat, kid, wolf, leopard, wild ass; serpents, dragons, gnats, flies, baboon, eagle, falcon,

hawk, vulture, horn-owl, screech-owl, castrels, kites, crows, daws, pie, pike, barbell, fork-fish, sturgeon, glacus

Profession: Barbers, surgeons, physicians, sergeants, executioners, butchers, all those that deal with fire

such as bakers, and soldiers

Providences and Kingdoms: With Aries France, Germany, Bastarnia, the lower parts of Syria, Idumea, Judea,and Britany: with Scorpio Syria, Comagena, Cappadocia, Metagonium, Mauritania, and Getulia

Symbolism:Extension, shocking, movement, force, power, quickness, sharpness and bluntness,

Mercury

Sign: Gemini and Virgo

Body: Spleen, stomach, bladder, womb, right ear, common sense, and mouth

Qualities: Eloquences

Element and aspect: Air and water

Humours: Mixed and animal spirits

Tastes: Various and strange

Metals: Quicksilver, tin and silver

StoneQualities: Those which are of divers colors and various figures naturally shown. Also those

stones which are artificial or whose colors are mixed together.Stones: Emerald, agates, red marble, topaz, glass

Herb and PlantQualities: Those which have shorter or less leaves and being compounded of mixed

natures and diverse colors.

Herbs and Plants: Hazel, five-leaved-grass, mercury, fumitary, pimpernell, marjoram, parsley,

cinquefoil


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AnimalQualities: Animals that are of quick sense, ingenious, strong, inconstant, swift, witty,

melodious, deceitful, changeable, mimicking, intelligent, industrial, and such as become easily

acquainted with men. Also those animals that are of both sexes and those which can change their

sex.

Animals: Dogs, apes, foxes, weasels, hart, mule, hare, civet-cat, linet, nightingale, blackbird, thrush, lark, gnat-

sapper, calandra, parrot, pie, ibis, porphyrio, beetle, trochius, pourcontrell, fork fish, and mullet.Providences and Kingdoms: With Gemini Hircania, Armenia, Mantiana, Cyrenaica, Marmarica, and the Lower

Egypt: with Virgo Greece, Achaia, Creta, Babylon, Mesopotamia, Assyria, and Ela.

Symbolism: Complicating, incorporating, calculating, relating, connecting, intensifying, refining,

humanizing, animating, grasping, investigating, seeking and searching, communicating, relating, and

multidimensional.

Saturn

Sign: Aquarius and Capricorn

Body: Liver, fleshy part of the stomach, and right ear.Qualities: Sadness and melancholy

Element and aspect: Earth and water

Humours: Black Choler that is moist as well natural

Tastes: Sour, tart, and dead

Metals: Lead and gold

StoneQualities: Weight, thickness and clamminess. Also all dark and earthly things.

Stones:Onyx, ziazaa, camonius, sapphire, brown jasper, chalcedon, loadstone

Herb and PlantQualities: Root of the plant. Those things which stupefy and those which are never

sown and never bare fruit and which are seen most commonly at funerals. Also those which bare

dark colored fruits and berries, have strong smell, black shadows which yields a most sharp pitch,bearing a most unprofitable fruit, never dies with age, creeping, deadly, dedicated to Pluto, and those

plants which are mournful and never conducting to mirth or joy. .

Herbs and Plants: Daffodil, dragon's wort, rue, cumin, hellebore, benzoine, mandrake, opium, black

fig-tree, pine, cypress, pas-flower, creeping daffodil

AnimalQualities: Animals living apart, solitary, nightly, sad, contemplative, dull, covetous, fearful,

melancholy, and those that take much pains, are slow, feed grossly, and such as eat their own young.

Also those things which creep, proceed from putrefaction, ruins houses, have long necks, harsh

voices,

Animals:Ape, cat, hog, mule, camel, bear, mole, asses, wolf, hare, dragon, basilisk, toad, all serpents

and creeping things, scorpions, ants, mice, and many sorts of vermin, cranes, ostriches, peacocks,screech-owl, horned-owl, bat, lapwing, crow, quail, eel, lamprey, dog-fish, tortoise, oysters, cockles,

and sea-sponges.

Profession: Old men, monks, melancholy men, hidden treasures, and those things which are obtained

with long journeys and difficulty.

Providences and Kingdoms: With Capricorn Macedonia, Thracia, Illyria, Arriana, Gordiana, (many of

which countries are in the lesser Asia): with Aquarius are Sauromatian Country, Oxiana, Sogdiana,


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Arabia, Phazania, Media and Ethiopia, which Countries for the most part belong to the more inward

Asia

Symbolism: Rigid, square, solid, foundational, mostly strait, weighing down, rooting, solidifying,

connecting, and grounding.

Jupiter

Sign: Sagittarius and Pisces

Body: Navel, over the belly, ribs, breast, bowels, blood, arms, right hand, and left ear.

Element and aspect: Air

Humours: Blood and the spirit of life as well as all things which increase, nourish, and vegetation.

Tastes: Sweet and pleasant

Metals: Tin, silver, gold

StoneQualities: Stones that have airy colors

Stones: Hyacinth, beryl, sapphire, emerald, green jasper

Herb and PlantQualities: Those plants and trees that are considered lucky, sweet, subtle, somewhatastringent, and have a sharp taste.

Herbs and Plants: Sea-green, basil, bugloss, mace, spike, mints, mastick, elicampane, violet, darnell, henbane,

poplar, oak, horse-chestnut, holm, beech, hazel, service tree, white fig tree, pear, apple, vine, plum, ash, dog-

tree, olive, corn, barley, wheat, raisins, licorice, sugar, almonds, pineapples, filberts, pistachios, roots of Peony,

mirabolaus, rhubarb, manna, storax, and henbane.

AnimalQualities: Those who have a stateliness and wisdom in them, and those which are mild, well trainedup, and of good and gentle dispositions. Also those animals that show devotion towards graditude, justice and

clemency.

Animals: Hart, elephant, sheep, lambs, hens, partridge, pheasant, swallow, pelican, cuckoo, stork, eagle,

dolphin, anchovy, and the sheath fish.Professions: Those that are Religious, Prelates, Kings, and Dukes, and such people that have gained throughthe law.

Providences and Kingdoms: Tuscana, Celtica, Spaine, Arabia,Lycia, Lydia, Cilicia, Pamphylia,Paphlagonia, Nasamonia, and Lybia.

Symbolism: There are a few common symbols between Jupiter and Saturn, though Jupiters either are

more rounded, refined or opened while Saturns is rigid, inflexible and closed. One reason for this is

Jupiters association with the number four on the Tree of Life. One thing that i believe could be

changed is the turning of the H symbol upright with Jupiter rather than keeping it horizontal as

Saturn has it. Specific qualities for Jupiter are extending, expansive, reaching, elevating, expanding,

lifting, searching for understanding and wholeness,

Venus

Sign: Taurus and Libra

Body: Kidneys, testicles, privities, womb, seed, conception vessels, flesh, fat, belly, breast, navel,

sacrum, back bone, loins, head, mouth as for kissing, and left nostril.

Qualities: Love, lust, concupiscence, beauty, fairness


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Element and aspect: Air and water

Humours: Phlegm, blood, and seed

Tastes: Sweet, unctuous and delectable

Metals: Silver and brass

StoneQualities: Stones that are fair, various, white and green colored.

Stones: Beryl, chrysolite, emerald, sapphire, green Jasper, carnelian, aetites, lazuli, and coral.Herb and PlantQualities: All sweet perfumes and delightful and sweet fruits, as well all luxurious

plants. . Flowers of a plant.

Herbs and Plants: Vervain, violet, maidenhair fern, valerian, thyme, gum ladanum, ambergris, musk,

sandalwood, coriander, pears, figs, pomegranates, rose, and myrtle.

AnimalQualities: Animals of strong love, those which generate sooner than others, wantonness,

lustful, lecherous,

Animals: Dogs, conies, stinking sheep, goats, bull, calf, swan, wagtail, swallow, pelican, burgander,

crow, pigeon, turtledove, sparrow, venereall, pilchards, gilthead, whiting, crab, and tithymallus.

Providences and Kingdoms: With Taurus Isles Cyclades, Seas of Little Asia, Cyprus, Parthia, Media,

Persia: with Libra she commands the people of the Island Bractia, Caspia, Seres, Thebais, Oasis, and

Troglodys.

Symbolism: Rounding, shapeliness, fluidity, smoothness, arousing, unifying, touching, and

incorporating.

Moon

Sign: Cancer

Exalted Sign: Taurus

Body: Whole body, brain, lungs, marrow, back bone, stomach, menstues, excrements, and left eye.

Qualities: Increasing and propagating

Element and aspect: Water

Humours: Whites of eggs, fat, seat, phlegm and super fluids

Tastes: Salt, Spirit

Metals: Silver

StoneQualities: Stones that are white and green, and those stones that shine with whiteness, yellowy

brightness, imitating the motions of the moon or having in them the figure of the moon while daily

increases or devreasest as the moon.

Stones: Crystal, silver marcasite, selenite, pearls, and beryl.

Herb and Plant

Qualities: Those plants that turn towards the moon and which increase, decrease, orgrow with the cycles of the moon.

Herbs and Plants: Selenotrope, palm, hyssop, rosemary, agnus castu, olive, and chinosta.

AnimalQualities: Animals that delight to be in mans company and such as do naturally excel in love or hatred

when in the company of man. Also those species that assume a color according to the variety of colors

around them. Any animal that obserces and imitates the motions of the moon, and are highly influienced by

the cycles of the moon. Those animals that being obnoxious to diverse sorcieries and all animals that life in or

by the water. Animals horned as the bull.


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Animals: Dogs, chameleon, swine, hinds, goats, baboon, panther, civet-cat, otters, mice, geese, ducks,didoppers, heron, wasps, bees, small flies, beetles, two-horned beetle, tortoise, echeneis, crabs,oysters, cockles, frogs. and the lurus fish.Providences and Kingdoms: Bithivia, Phrygia, Colchica, Numidia, Africa, Carthage, and all Carchedonia.Symbolism: Reflecting, inclosing, pulling, holding, enfolding, cups and bowls, circular and crescents,

watery waves, dreaminess, and hooking.

Zodiac

Aries:Head and face, ram, sage, asparagusTaurus:Neck, Bull and ox, vervainGemini:Arms and shoulders, crabs, vervainCancer:Breast, lungs and stomach, comfreyLeo:Heart, stomach, liver and back, lion, sowbreadVirgo:Bowels and bottom of the stomach, virgins, calamintLibra:Kidneys, thighs and buttocks, mugwort,Scorpio:Genitals, privities and womb, scorpions, scorpion-grass, basilSagittarius:Thigh and groin, horses, pimpernelCapricorn:Knees, goats, dock,Aquarius:Legs and shins, dragonwortPisces:Feet, fish, hartwort

Celestial Stars

Celestiall Ursa: Bears,Hydra: SerpentsDog-star:Dogs

Head of Algol:Diamond, black hellebore, mugwortPleiades:Crystal, diodocus, diacedon, frankincense, fennel, quicksilverAldeboran: Carbuncle, ruby, milk thistle, matry-silva.Goat-Star: Sapphire, horehound, mint, mugwort, and mandrake.GreatDog-star: Beryl, savin, mugwort, dragonwort, tongue of a Snake.LesserDog-star:Agates, marigold, and pennyroyalHeart of the Lyon: Granite, sallendine, mugwort, and mastick.Tail of the Lesser Bear: Loadstone, and the succory whose leaves, and Flowers turn towards the North,also Mugwort, the flowers of periwinkle, and amongst Animals the tooth of a Wolf.Wing of the Crow: Such stones whose Color is black like the onyx. Among plants the bur, quadraginus,henbane, and comfrey; and amongst animals the tongue of a frog.

Spica: Emerald, sage, trefoil, periwinkle, mugwort, and mandrake.Alchamech: Jasper and plantain.Elpheia: Topaz, rosemary, trefoil, and ivy.Heart of the Scorpion: Sardonius and amethyst, aristolochy and saffron.FallingVulture: Chrysolite, succor and fumitary.Tail of Capricorn: Chalcedony, marjoram, mugwort, catnip, and the root of the mandrake.


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Week Five: BK I Chapters 34 39

How by natural things or by certain actions we may draw and attract virtues, angels,intelligences, or divine gifts from the celestial bodies:

1. To receive certain virtues one must come under the influence of those things which draw theplanetary energies.

2. As a general rule, when a virtue or idea that has been scattered among many things isbrought together as a whole, that idea or virtue is more likely to manifest.

3. While this is the case, many such ideas are hid within a thing and must be by some wayactivated or brought out before it can manifest its virtues.

4. A virtue which lay hid within a thing is more likely to cause an effect when the timing andseason of the planet is in its fullest power.

5. Through mixing of things many a varied virtues can be brought into one thing. By doingsuch, the natural powers of a thing and the celestial virtues that are bestowed upon them,can doubly act as one power.

6. The more noble and pure a thing, the greater ability they have to attract the celestial virtuesand hence, act upon others through those virtues.7. While two things might otherwise be dormant or have of themselves certain natural virtues

are brought together, they can act together to cause certain unnatural effects.8. All sublunary things are subject to generation and corruption.9. All things in the celestial and intellectual are subject to change as well, though in a more

perfect fashion and manner.10.By reducing things to their most base state, inferior things are made to answer to their

superior. Hence, inferiors are reduced to the stars, stars to their intelligences, andintelligences to the first cause of things where whole magic and occult philosophy flow. Thisreduction is not merely taking a thing to a single atom, but rather to the very essence of a

thing.11.The natural powers which attract those things of likeness are known by the Grecians asoccult sympathies.

12.While the soul is brought into the body, it is attracted to the spirit. Hence, only though thesoul might the spirit be understood.

13.This spirit is the instrument to obtain God through understanding, as the mind within thesoul and body. This can be understood by considering the dryness of wood which is able toreceive oil, and the oil being imbibed is food for the fire; fire being the vehiculum of light.

14.How inferior things immolate their superiors: From GOD the world, world then man, manto beast, beast to half animal/plant, then plant, metals, and then stones.

15.Spiritually things immolate each other as plants with brutes, brutes to man with sense, menwith intelligent angels, and angels with the immortality of GOD.

16.Inferiors are successively joined to their superiors, that there proceed an influence from theirhead or first cause to the densest of mater through what can be visualized as a certain stringstretched out to the lowermost things of all, of which string, if one end is touched, the wholewill presently shake. Such a touch will sound to the other end and at the motion of theinferior; the superior will be made to move.

17.Not only are elemental and celestial virtues able to be drawn, but also certain intelligences,angelical forces, and divine gifts be draw by certain actions.


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18.One way in which the angelical intelligences might be draw forth is by the creation of certainimages made with a material and likeness which is appropriate to a certain angel, and which

will presently be animated by the angel.

19.A magician by way of fumes, lights, sounds, and natural things might draw occult virtuesfrom the rays of the stars or celestial bodies.

20. By evil and profane arts are evil spirits raised.21.Likewise, 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.

Week Six: BK I Chapters 40 42

Binding and sorceries:

1. Binding is the art of holding, restricting, preventing, influencing, compelling, or in any otherform making something inoperable or bound to some cause or energy.

2. Agrippa lists the following ways to bind things:SorceriesCollyriesUnguentsPotionsHanging up of thingsRingsCharmsImaginationsPassionsImagesCharactersEnchantmentsImprecationsLightSoundNumbersWordsNames

InvocationsSacrificesSwearingConjuringConsecrationsDevotionsSuperstitionsObservations


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Etc.3. The force of binding things through sorcery is so great that they are able to subvert, convert,

and change all inferior things.4. An example of such a thing used in sorceries is menstrual blood, which is used to spoil, dull,

rust, dim, fester, madden, make barren, sicken, wither, expel, or even kill what things it is

brought into contract with. Likewise such things can be reversed if so chosen. Even hail,tempests, and lightning can be expelled or a person becomes free from harm when the bloodis smeared on their body or clothes. The time of year and phase of the moon can greatlyaffect the potency of the blood, while eclipses can make poison incurable. This being oneexample of how sorceries are worked, Agrippa offers many more in chapters 41 and 42.

Week Seven: BK I Chapters 43 52

How a magician may bind things with suffumigations, perfumes, fumes, unctions,suspensions, rings, places, lights, colors, fascinations, observances, countenance, gesture,

habits, etc.

1. Suffumigation and perfumes are able to receive the celestial virtues because they work uponthe air/aether and breath. By such action, when we breathe in daily those fumes which areinfused with certain energies, our bodies are likewise reduced to the same qualities.

2. Suffumigations can help with soothsaying and prophesy by the use of those materials whichare accorded to certain deities.

3. Certain things burned can cause rain, thunder, airy spirits, or apparitions, delusions, ghost,particular forces, or even the dead to appear.

4. Other things burned can banish evil spirits, poisons, beasts, and vain imaginations.5. Certain odors can act as a healing agent or as a means to invite sickness and unbalances to

the body, pestilence, or even plague to a whole town.

6. When certain agents are mixed during a specific time of the moons phases and burned overa treasure or something of value it will influences certain spirits to protect the area, causingsickness, pain, and even frenzy to those who come across the treasure.

7. If we wish to work such things that are solary, lunar, or any other planetary or celestial thingwe much use those herbs that have an affinity to them.

8. Just as certain planets and stars have enmity towards each other, so do certainsuffumigations and fumes. Agrippa gives the examples of lignum-aloes having contrariety tosulfur, frankincense, and quicksilver.

9. The following are composition of certain ingredients that are appropriate to each planet.While i can argue for or against certain combinations or uses of certain ingredients, it is to beremembered that i have chosen to simply record those things Agrippa has written about. It is

up to you to choose what you use or not.

Sun: Saffron, ambergris, musk, aloes, balsam, fruit of the laurel, cloves, myrrh andfrankincense. All are to be bruised and mixed with the brain of an eagle or the blood of awhite cock in proportions that make a sweet odor. Other things associated with the Sunare all gums such as frankincense, mastic, storax, sistus, amber, and musk.

Moon: The head of a dried frog and the eyes of a bull are to be incorporated in menstrualblood or that of a goose with white poppy, frankincense, and camphor. The leaves of all


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vegetables like the indum, myrtle and bay tree are also odors that correspond to the lunarenergies.

Saturn: Black poppy seed, henbane, mandrake root, loadstone, and myrrh are to be mixedtogether with either the brain of a cat or blood of a bat. Other fumes related to Saturnare all odoriferous roots as the pepper-wort root and the frankincense tree.

Jupiter: Seed of an ash tree, aloes, storax, benzoin, lazuli stone, and tops of peacockfeathers are all to be mixed together with the blood of a stork, swallow, or brain of ahart. Add to that all odoriferous fruits as nutmegs and cloves.

Mars: Take euphorbium, bdellium, armoniack gum, the roots of both hellebores, theloadstone, and a little sulfur and incorporate them with the brain of a hart, of a man, anda black cat. In addition all odoriferous woods as sandalwood, cypress, balsam, and aloesare attributed to Mars.

Venus: Mix musk, ambergris, aloes, red roses and coral with the brains of a sparrow andpigeon. To these can be added all flowers such as roses, violets, saffron, and the like.

Mercury: Use mastic, frankincense, cloves, and cinquefoil and mix them with crushedagates, the brain of a fox or weasel and the blood of a magpie. Other odors connectedwith Mercury are all peels of wood and fruit such as cinnamon, cassia, mace, lemon peel,and bayberries or other odoriferous seeds.

Celestial: Aries/Myrrh, Taurus/Pepperwort, Gemini/Mastic, Cancer/Camphor,Leo/Frankincense, Virgo/Sandalwood, Libra/Galbanum, Scorpio/Opoponax,Sagittarius/Aloes, Capricornus/Benzoin, Aquarius/Euphorbium, and Pisces/RedStorax.

10.While fumes, incense, suffumigations, and potions are infused within a thing via its smoke,odor, or liquid, a material can likewise be bound or hung around the body or other object toimpress their virtues upon the subject. One way of doing this is creating something like amedicine bag or witches bottle and hanging it around your neck.

11.Rings are of great value in bestowing us with their virtues. They are to be made under theauspicious placement of a star, planet, or combination of factors that are helpful to gain thedesired result. The stone and herbs should also be connected to the desired effect, in thatthey retain similar qualities and energies. The herb should be placed under the stone when itis set. Symbols, images, names, and characters are to be inscribed upon the metal tostrengthen them. Once these things are completed the ring is to be placed within the smokeof incense made up of substances that likewise retains the energy one seeks to imbue withinthe ring.

12.Areas and places retain virtues through an act or action done to them, things placed uponthem, or by direct celestial influences. Some examples Agrippa gives deal with animals that

having slithered, walked, or rolled on the ground leaves a virtue or power upon it. Stones,herbs, vines, and all sorts of objects add to and retain the qualities of the place they reside.Below is a list of planetary rulership over particular places:

Saturn:All stinking places, dark, underground, religious, and mournful places, such asChurch-yards, tombs, and houses not inhabited by men, and old, tottering, obscure,


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dreadful houses, and solitary dens, caves, and pits, also fish-ponds, standing pools, andfennes.

Jupiter:Privileged places, consistories of noble men, tribunals, chairs, places for exercises,schools, and all beautiful and clean places, scattered, or sprinkled with divers odors.

Mars: Fiery and bloody places, furnaces, bake-houses, shambles, places of execution, andplaces where there have been great battles, and slaughters houses.

Sun:Light places with serene air, palaces and princely courts, pulpits, theaters, thrones,and all kingly and magnificent places.

Venus:Pleasant fountains, green meadows, flourishing gardens, garnished beds, stews,the sea, sea shore, baths, dancing-places, and all places belonging to women.

Mercury:Shops, schools, warehouses, exchange for merchants, and the like.

Moon:Wildernesses, woods, rocks, hills, mountains, forests, fountains, waters, rivers,

seas, sea-

shores, ships, groves, highways, and granaries for corn, etc13.The four directions also retain certain virtues in connection with the planets. The east and

south are associated with Saturn, Mars, and Jupiter due partially because of their orientationto the sun and partly because of the placement ofAquarius, Sagittarius, and Scorpio. Whilethat of the north and west retains the virtues of Mercury, Venus, and the Moon because theydelight in the west and have the principle houses of Taurus, Gemini, and Virgo to the north.As for the Sun, Agrippa tells us to look towards the east or to work directly with the Sunsplacement as it is within the sky. This advice can also be applied to the planets when visibleto the naked eye at night.

14.Light is a quality that partakes much of form, being diffused from the Mind of God it movesinto all things. From the Father of Light, it is the first true light; then in the Son a beautiful

overflowing brightness, and into the Holy Ghost a burning brightness, exceeding allIntelligences. From hence to the angels, it is a shining intelligence diffused with abundant joybeyond all bounds of reason, yet received in divers degrees according to the Nature of theintelligence that receives it. Then it descends into the Celestial bodies, where it becomes astore of life and an effectual propagation. Into the fire a certain natural liveliness is infusedinto it by the heavens. And lastly in men, it becomes a clear discourse of reason; a knowledgeof divine things: being manifold, either by reason of the disposition of the body or by reasonof the good pleasure of him that bestows it, giving it to whomever he wishes. From then itpasses to the fancy, before coming to the senses. Into the eyes it is a visible clearness, whereit is extended to other perspicuous bodies, illuminating color and shining beauty. In darkbodies it is a beneficial and generative virtue, which penetrates to the very center, and whose

beams are collected into a narrow place, to become a dark heat, tormenting and scorching,so that all things perceive the vigor of the light according to their capacity, all which joiningto itself with an enlivening heat, and passing through all things, conveys its qualities andvirtues through all things.

15.The shadow can become a place of weakness, where influence or sickness is able to enterand cause us harm. Likewise, the shadow can affect others who come in contact with it.

16.Below is a list of colors associated with each planet, element, and celestial houses.Saturn:Black, lucid, earthy, leaden, brown.


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Jupiter:Sapphire and airy colors, and those which are always green, clear, purple, darkish,golden, or mixed with Silver

Mars:Red, burning, fiery, flaming, violet, purple, bloody, and iron colors

Sun:Golden, saffron, purple, and bright colors.

Venus, Mercury, and Moon:White, fair, curious, green, ruddy, betwixt saffron, and purple.

First and Seventh houses:White

Second and Twelfth houses:Green

Third, andEleventh houses: Saffron

Fourth and Tenth houses:Red

Fifth andNinth houses:Honey color

Sixth andEighth houses:Black

Earth:Brown and Black

Water:Blue and White

Fire:Red

Air:Citrine

17.The section dealing with the elemental colors is garbled and fused together. From what i cangather, the primary technique Agrippa uses to associate an elements color is rooted in theirPlatonic qualities of Cold, Wet, Hot, and Dry.

18.Fascination is a type of binding which origination from the spirit of a person as a certainpure and subtle vapor generated from the blood and heat of the heart. It is sent out throughthe eyes as rays and when they come in contact with another, the spirit of the one binds andinfluences the other. In this way, the enchanter can manipulate another person with theirpassions and imaginations.

19.Fascinations can be strengthened by the use of collieries, ointments, alligations, and othersuch occult actions.

20.The use of observances can produce certain results. Some classical examples are what we dowith a sick persons hair, nails, or clothing, the use of certain animal parts in a certain way toprocure specific results, certain tools or weapons being stolen or extracted from a person oranimal can influence or even ensnare others to a definite action or emotion, or even utilizing

the blood, semen, sweat, spittle, feces, or urine in certain ways can cause specific outcomesas well.

21.The countenance, gesture, motion, setting, and figure of our bodies is conducive to receivingcelestial influences and producing certain effects upon us. Likewise, the same countenance,gesture, and such can influence those around us. One specific example Agrippa gives is thatof a king whose energy can greatly affect those under his rule. If he is of happy dispositionthan those of the city will be joyful, likewise, if he is of a fierce or sad countenance it willterrify them. In our daily lives we can see through the basic principles of body language


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everything from sexual promiscuity and hungering, to anger, sadness, confusion, and everyother emotional and energetic quality. The more dominion a person or thing has over us, themore powerful will be the influence, such as a boss over their employees, a parent over theirchild, teacher over their students, or an owner of their pet.

Week Eight: BK I Chapters 53 60

Divination and auguries:

1. Some types of divination:a. Auguriab. Auspicia

i. Pedestria: four-footed beastsii. Auguria: birdsiii. Celestial: thundering and lighteningiv. Caduca: things that fall, specifically in holy places

1. Piacula: sacrafices escape from altar or being hit bellow or fall uponanother part of the sacrificers body.

2. Exauguration: falling of the rod.c. Michael Scotus twelve kinds ofAugurias of going out of ones house:

i. Right Hand:1. Confernova: Bird or man moves and sets before right hand is good

omen for your business.2. Confervetus: Bird or man bending from your right side it is an ill omen.3. Confert: When bird or man comes from behind coming from the left

and moving over to the right and then going out of sight, it bodes anill omen to ones business.4. Emponenthem: When a bird or man coming from the left and passes to

the right before going out of sight is a good sign.5. Scassarnova: When bird or man comes from behind thee and goes

before you and rests on the right side, it is a good sign.6. Sonnasarnova: When man or bird coming from behind rests on ones

right before passing you it is a good sign.ii. Left Hand:

1. Fernova: Bird or man moves and sets before left hand is good omenfor business.

2. Fervetus: Bird or man resting to ones left is an ill omen for business.3. Viaram: Bird or man on their journey coming from the right and

passes to the left and moves out of sight is a good sign for business.4. Herrenam: Man or bird coming from the right passes behind and to

the left before resting anywhere, it is an evil sign.5. SonnasarvetusWhen bird or man coming from behind and rests before

coming to you and you see it, it is a good sign.6. Scassarvetus: When bird or man coming from behind rests on ones

left side before passing you it is an ill omen.


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2. All auspices that happen before an undertaking should be taken notice of.a. Examples of auspices that one should desist from an enterprise until a more

fortunate time:i. Rats chewed ones possessions.ii. Stumbling at the threshold.iii.

Dashing ones foot on the way towards a journey.iv. An evil or ominous omen before the beginning of ones business.

b. Examples of specific meaning coming from particular animals:i. Cock foretelling the night and morning.ii. Many birds whose chattering and flying by their sharp pricking foretell rain.iii. Dolphins leaping above the water forewarn of tempests.iv. Daws that have twins signify marriage.v. Crow croaking over someone speaks of evil either in his body, fortune,

honor, wife, or children.vi. There are many other examples Agrippa gives in chapter 54.

c. Examples of how auspices are verified by the natural instinct of animals and humanfeelings:

i. Cock and the rising of the sun.ii. Dogs and their instincts of knowing a thief.iii. Vultures and their knowing of future places of death.iv. A thief being hid in a house unknowing of the inhabitants strikes fear in

them.v. A harlot being hid in a large house will sometimes be felt by someone who

does not know of her presence.vi. Loved ones knowing when their love nears or is coming home.vii. Agrippa gives more examples in chapter 55.

3. The light of presage descends upon inferior bodies as their dispositions, light, color, voice,gestures, motions, flying, movement, meat, properties, planetary and elemental associations,

numbers, direction of movement, where they rest or have died, their health, etc4. Sooth-saying of flashes and lightening have ordained sixteen regions of heaven, having

ascribed a god to each one, and defined eleven kinds of lightening and nine gods which dartthem forth.

5. Four divinations of the elements:a. Geomancy: Foretells future things by the motion, noise, swelling, trembling, chops,

pits, exhalations, and other impressions of the earth.i. A second type of geomancy utilizes points written upon the earth.

b. Hydromancy: Foretells future things by the impressions, ebbing and flowing,increases and decreases, depressions, tempests, clarity, and color of water.

i. A second type of hydromancy utilizes the reflections and images that appearupon the surface of water or within its depths.ii. A third type of hydromancy known as Lecanomancy was used. A full skinwas filled with water and certain precious stones and metals with images,signs, characters, and symbols where ascribed upon and then placed in thebladder. Then hot wax or lead was cast into the water. When cooled the waxor lead would manifest marks or images that being known can answerspecific questions.

iii. A Forth kind of hydromancy can be divined through fish, or their kind,number, color, direction, shape, etc


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c. Aeromancy: Foretells future things by impressions, blowing of the winds, rainbows,circles around the moon and stars, mists, clouds, visions, and smoke of sacrificialofferings and incense which is called Capnomancy.

d. Pyromancy: Foretells future things by tails of meteors and comets, color, visions,imaginations within the fire, ways flames move within the coals or ashes, sparks,

flickering, shadows, etc6. Certain dreams having been carefully observed and recorded can be interpreted to foretellthe future.

7. Dreams are more efficacious when the moon is in the ninth house or sign of the naturalruler of ones ninth house in your birth chart.

8. Madness or ravishment of mind proceeding from a melancholic humor quickly conceive ahabit and easily receive impressions of the celestials. Those who through secretcontemplations, estranged from public affairs, and who calls his mind away from outwardbusiness, makes his mind ascend higher, bestowing knowledge and the passages of futurethings.

9. So great is the power of melancholy, that by its force celestial spirits are drawn into mansbody, and by whose presence and instincts, the possessed are made drunk and speak

wonderful things.10.Depending upon what part of the soul is apprehended by the spirit will often times

determine in which way the influence will take:a. Imagination: When the mind is forced with a melancholic humor and nothing

moderates the power of the body, the soul is possessed by inferior spirits, by whomthe man receives amazing skills in the manual arts such as painting, building, etc

b. Rational: When the mind is turned to reason, it becomes a receptacle for middlespirits, being able to obtain the knowledge and understanding of natural and humanthings.

c. Mental: When the mind is wholly elevated into the understandings, then it becomes areceptacle of sublime spirits, learning the secrets of divine things, such as the Law of

God, orders of the angels, and such things belonging to the knowledge of eternalthings.

Week Nine: BK II Chapter 53 & BK III Chapters 45 53

The necessity of astrology in divination, how we must carry ourselves in order to receive truesoothsaying, phrensy, ecstasy, and prophetic dreams:

How we must carry ourselves in order to receive divine knowledge

1. Whoever wishes to receive oracles must go to them chastely and devoutly disposed,being pure and clean, so that their soul is free from filthiness and guilt.

2. The body and mind must be purified.3. They must be free from disease, passions, and irrational conditions.4. The mind must be tranquil.5. There is no virtue, whether natural or moral, but by GOD.6. To receive divine inspiration, we must acquit ourselves from burdensome impediments,

carnal occupations, and external agitations.


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7. Neither a blear or impure eye can behold things of light, nor can one of ignorance andan impure mind receive divine things.

8. We come to this purity of mind by degrees; neither can any one that is initiated newlyunto these mysteries comprehend clearly all things, but the mind must be accustomed bydegrees, until the intellect becomes more enlightened, and applying itself to divine light

be mixed with it.9. When the mind and soul is purged and expiated by cleansing, abstinence, penitence, andalms, without the need of any other study or searching, we are able to receive fromabove perfect knowledge of all things knowable.

Divination without astrology is not perfect

1. All forms of divination have their root and foundation in astrology. Without which, theyare of little or no use.

2. Whatever form of divination is being used, the figure of the heavens is to be considered,so that together a true understanding may be had.

Soothsaying and Phrensy

1. Soothsaying happens when a superior soul of the Gods or Daemons descend upon thesoul of a priest or another in order for them to discern the causes of things and foretellthe future.

2. Soothsaying does not come to those who are busied with daily affairs, but to those whohave made their self vacant.

3. There are three kinds of vacancy:a. Phrensy: A conscious alienation from the body and external influences in order to

adhere or be bound to a spirit or God for the purpose of seeing andunderstanding all things.

b. Ecstasy: Intense emotions that drives the consciousness beyond the intellect andbody to the super-celestial habitations, where it being most like GOD, is made areceptacle of divine things.

c. Dreams:Through the agency of the spirit of fantasy and intellect being unitedtogether, the illustration of an agents intellect above our souls, or by the truerevelation of some divine power, is our soul able through dreams, to receive trueoracles.

4. Phrensy proceeds from four different factors:a. Muses: The Muses represent the souls of the celestial spheres to which there is

found degrees of phrensy associated with the planetary energies.i. Moon:Phrensy is brought about through the influences of physical

substances. Some examples:1. V

egetables2. Plants: Vervain and theangelis herbs cause soothsaying.3. Roots4. Stones: Selenite, moon-stone, and the stone of the civet-cat cause

divination.5. Metals

ii. Mercury:Phrensy is brought about through the use, burning, orconsumption of animals and compounded mixtures of diverse things ofnature.


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iii. Venus:Phrensy is brought about through the use of powders, vapors,odors, ointments, and suffumigations.

iv. Sun:Phrensy is brought about through the use or awareness of voices,words, singing, and harmonious sounds.

v. Mars:Phrensy is brought about through the imagination, affections,motions, and conceits of mind.vi. Jupiter:Phrensy is brought about through the use of reason, deliberation,consultation, and moral purgation.

vii. Saturn: Phrensy is brought about through the secret intelligence, of whicha deep form of contemplation that is suspended with admiration uponthe beholding of wisdom.

viii. StarryHeavens: Phrensy is brought about through situations, motions,rays, and light of the celestial bodies; possessing also images, rings, andsuch things made after the rules of the celestials.

ix. Primum mobile: Phrensy is brought about through numbers, figures,characters, and occult influences of the intelligences of the heavens andother mysteries.

b. Dionysus: Phrensy is brought about through conjurations, mysteries, solemnities,rites, temples, and observations, which making the body pure as the temple ofthe Gods, the divine spirit may dwell, giving the soul felicity, wisdom, andoracles. Sometimes this phrensy comes as a clear vision or by an express voice.

c. Apollo: Phrensy proceeds from the mind of the world, and is brought about bycertain sacred mysteries, proximity to those who are holy or objects that havebeen consecrated to the deities, vows, sacrifices, adorations, invocations, andcertain sacred arts and confections, by which the spirits of God infuse virtue,making the soul rise above the mind by joining with the deities and daemons.

d. Venus:Through love, the mind is converted and transmuted to the mind ofGOD.

5. Ecstasy is brought about through the continual contemplation of sublime things, until itjoins with the subject of contemplation to the complete alienation of the soul from thebody and mind. Ecstasy can sometime be brought about through great sickness,excessive passion, or great agony and pain.

6. Dreams:a. We learn the answers to the questions we have.b. Unknown places are made known.c. People alive and dead appear.d. Things to come are foreseen.e. Things that have happened are made clear or understood.f. To receive true dreams and be able to understand them, a person must keep

pure, undisturbed, and an un-

disquieted imaginative spirit.g. The best time to dream is the night, because the senses are not wandering toobjects, vain affections are not present, neither does fear or thoughts trouble themind.

h. There are four kinds of dreams:i. Made between sleep and awaking.ii. Sees concerning another.iii. The interpretation is shown to the dreamer.iv. Repeated to the dreamer.


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i. To receive divine dreams let him be well disposes in body, the mind free fromvapors, drink, and perturbations, let him abstain from dinner, have a cleanchamber set aside, being exorcises and consecrated: in which a perfume has beenused to anoint everything, a figure of heaven being put under the head, a prayerbeing said, let him go to bed, earnestly meditating on that thing he desires to

know.7. A lot is found through the throwing of dice or some other random form in order toreceive divine understanding. Such practices fall under cleromancy.

8. In order to receive a true lot, one must prepare through devotion, reverence, expiations,fasting, purifications, invocations, vows, sacrifice, consecration, and such like sacredmysteries of religion.

9. To work by lots the mind must be well disposed, not troubled or distracted with strongdesire, have a firm deliberation and constant intention of knowing that which they seek.One must be pure, chaste, and holy towards GOD and the celestials with undoubtedhope, firm faith, and sacred orations.

Week Ten: BK I Chapters 61 66

The forming of man, his passions, will, and imagination:

How man was formed

1. GOD did not immediately create man, but by the assistance of the heavenly spirits wasmans body compounded and framed.

2. Through the mixing of fire, air, water, and earth, was the body formed and made subjectto the service of the soul.

3. Five external senses starting with the purest:a. Eyes: fire and lightb. Ears: airc. Nose: air and waterd. Mouth: watere. Touch: earth

4. The purity of a sense is gauged by its ability to perceive objects from a distance. The eyescan perceive an object the furthest off, then hearing, smell, taste, and touch.

5. Four internal senses:a. Common sense: collects and perfects all the representations which are drawn in by

the outward senses.b. Imaginative power: retains those representations which are received by common

sense and presents it to the inward sense.c. Inward sense: fantasy or power of judging, whose work is to perceive and judge bythe representations received, and commit it to memory. The virtues of which, arediscourse, disposition, discrimination, and flight.

d. Memory: retention of received representations.6. Common and imaginative senses are located in the front part of the brain, the inward

sense is positioned at the top, and the memory is located in the back.


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7. Above the sensible soul, which expresses its powers by the organs of the body, theincorporeal mind possesses the highest place.

8. The double nature of the incorporeal mind:a. Contemplative intellect: inquires into the causes, properties, and progress of those

things contained within nature, in order to find truth.

b.

Active intellect: power of the mind, which discerns by consulting what things are tobe done.9. The external senses let us know corporeal things, while the internal senses let us know

the representations of bodies, abstracted by the mind and intellect.10.Three appetites of the soul:

a. Natural: inclination of nature unto its ends.b. Animal: led by the senses and is divided into irascible and concupiscible.c. Intellective: the Will, which of itself, is able to choose whatever path it may,

irrespective of any sense, drive, or desire.11.The four passions arising from a depraved appetite of pleasure:

a. Oblectation: the state of being greatly pleased, which invites a certain quietness orassent of the mind or will to be inclined towards effeminate pleasure.

b. Effusion: dissolution of the power of the mind, whose intention of the presentgood is melted and diffused into itself to enjoy.

c. Vaunting: thinking of itself that it has attained to some great good, it enjoys itselfthrough pride and self glorification.

d. Envy: a certain kind of pleasure gained from another persons harm without anyadvantage to itself.

Passions of the mind

1. The passions of the mind are motions and inclinations that come from the apprehensionof things.

2. There are three kinds of apprehensions:a. Sensual/animal: sees things as good or evil depending upon if it is profitable or

unprofitable, or delightful and offensive.b. Rational/voluntary: sees things as good or evil through the lens of virtue or vice,

praise or disgrace, and honest or dishonestc. Intellectual/synderesis: sees things as good or evil, because of just or unjust, right or

wrong, and true or false.3. The passions are the concupitive power of the soul, which is divided into:

a. Concupiscible: respects good and evil through love or lust. If good is present, thenit invites delight, mirth, and pleasure. If evil is present, then it invites sadness,anxiety, and grief.

b. Irascible: sees good and evil as something to obtain or avoid.4. Eleven passions within the mind are love, hatred, desire, horror, joy, grief, hope, despair,boldness, fear, and anger.5. The fantasy or imaginative power rules over the passions of the soul when they follow

the sensual apprehensions, causing physiological change to the body and moving thespirit.

a. In joy the spirit is driven outward.b. In fear it is drawn back.c. In bashfulness it moves to the brain.


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d. In sadness it becomes constricted.e. Anger produces heatf. Fear induces coldg. Sadness causes sweat and bluish-whitishnessh. Love produces heati.

Etc6. When the passions are most vehement can cause sickness or even death.7. Such passions can likewise cause the imagination to move in ways that imitate the effect

of something else.a. The thought of something filthy can cause nausea.b. When one senses bitter or sour things, a bitter or sour taste is experienced.c. The sight of medicine can bring relief, even when it hasnt been consumed.d. In dreams one can think they burn, and upon waking find sensitivity in that area.e. Those who through religious meditations can cause stigmata or other such

effects.f. With strong passion and imagination, the mind can cause physiological change to

the body in any number of ways. Agrippa gives many different examples in

chapter sixty-four.g. The soul has great power over the body, for whatever it imagines or where it

goes, the body will follow.8. Not only can the passions cause effect to its own body, it can also work upon another

body.a. A camel will fall by the imagination of anyone.b. A person bit by a mad dog, will likewise become mad.c. Sickness, melancholy, or any number of other emotions can be transmitted to

others without any physical cause.d. A basilisk can kill with a look.

9. Philosophers tell us to avoid evil and mischievous people, because their souls being filledwith noxious rays, infects others that are near. Likewise, we are told to seek the companyof good and holy people, so that we might be elevated.

10.The passions of the mind are more powerful and effective if they are an alignment withthe heavens.

11.In every work we should imagine, hope, and believe strongly, so to benefit ourendeavors, giving them strength and more likelihood of coming to pass. An exampleAgrippa gives is the faith and belief patients have towards doctors and medicine. Howthe faith often times has more effect then the actual medicine itself.

12.He that works in magic must have constant belief, not doubting of obtaining the effect.For a firm

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