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Table of Contents
                            The third and last Book of Magick,or Occult Philosophy; written byHenry Cornelius Agrippa.
	Book III.
		Chapter i. Of the necessity, power, and profit of Religion.
		Chapter ii. Of concealing of those things which are secret in Religion.
		Chapter iii. What dignification is required, that one may be a true Magician and a worker of miracles.
		Chapter iv. Of the two helps of Ceremoniall Magick, Religion and Superstition.
		Chapter v. Of the three Guides of Religion, which bring us to the path of Truth.
		Chapter vi. How by these guides the soul of man ascendeth up into the Divine nature, and is made a worker of Miracles.
		Chapter vii. That the knowledge of the true God is necessary for a Magician, and what the old Magicians and Philosophers have thought concerning God.
		Chapter viii. What the Ancient Philosophers have thought concerning the Divine Trinity.
		Chapter ix. What the true and most Orthodox faith is concerning God and the most holy Trinity.
		Chapter x. Of Divine emanations, which the Hebrews call Numerations, others attributes; The gentiles gods and Deities; and of the ten Sephiroths and ten most sacred names of God which rule them, and the interpretation of them.
		Chapter xi. Of the Divine names, and their power and vertue [virtue].
			In the fore part.
			In the hinder part.
		Chapter xii. Of the influence of the divine names through all the middle causes into these inferior things.
		Chapter xiii. Of the members of God, and of their influence on our members.
		Chapter xiiii. Of the Gods of the gentiles, and souls of the Celestiall bodies, and what places were consecrated in times past, and to what Deities.
		Chapter xv. What our Theologians think concerning the Celestiall souls.
		Chapter xvi. Of Intelligences and spirits, and of the threefold kind of them, and of their diverse names, and of Infernall and subterraneall spirits.
		Chapter xvii. Of these according to the opinion of the Theologians.
		Chapter xviii. Of the orders of evil spirits, and of their fall, and divers natures.
		Chapter xix. Of the bodies of the Devils.
		Chapter xx. Of the annoyance of evil spirits, and the preservation we have by good spirits.
		Chapter xxi. Of obeying a proper Genius, and of the searching out the nature thereof.
		Chapter xxii. That there is a threefold keeper of man, and from whence each of them proceed.
		Chapter xxiii. Of the tongue of Angels, and of their speaking amongst themselves, and with us.
		Chapter xxiv. Of the names of Spirits, and their various imposition; and of the Spirits that are set over the Stars, Signs, Corners of the Heaven, and the Elements.
		Chapter xxv. How the Hebrew Mecubals draw forth the sacred names of Angels out of the sacred writ, and of the seventie two [seventy-two] Angels, which bear the name of God, with the Tables of Ziruph, and the Commutations of letters, and numbers.
			These are the seventy two Angels, bearing the nam
			The Right Table of the Commutations.
			The Averse Table of the Commutations.
			Another Averse Table, called the irregular.
			The Table of the Combinations of Ziruph.
			Another table of Ziruph, which is called the Rational.
			Tables of the Numeral transpositions.
		Chapter xxvi. Of finding out of the names of spirits, and Genius's from the disposition of Celestiall bodies.
		Chapter xxvii. Of the calculating Art of such names by the tradition of Cabalists.
		Chapter xxviii. How sometimes names of Spirits are taken from those things over which they are set.
		Chapter xxix. Of the Characters and Seals of spirits.
		Chapter xxx. Another manner of making Characters, delivered by Cabalists.
		Chapter xxxi. There is yet another fashion of Characters, and concerning marks of spirits which are received by revelation.
		Chapter xxxii. How good spirits may be called up by us, and how evil spirits may be overcome by us.
		Chapter xxxiii. Of the bonds of spirits, and of their adjurations, and castings out.
		Chapter xxxv. Of the Mortall and Terrestrial Gods.
		Chapter xxxvi. Of Man, how he was created after the Image of God.
		Chapter xxxvii. Of mans soul and through what means it is joyned [joined] to the body.
		Chapter xxxviii. What Divine gifts man receiveth from above, from the severall Orders of the Intelligences and the heavens.
		Chapter xxxix. How the superior Influences, seing they are good by nature, are depraved in these inferior thing, and are made causes of evil.
		Chapter xl. That on every man a divine character is imprinted, by the vertue of which man can attain the working of miracles.
		Chapter xli. What concerning man after death, diverse Opinions.
		Chapter xlii. By what wayes the Magicians and Necromancers do think they can call forth the souls of the dead.
		Chapter xliii. Of the power of mans soul, in the mind, reason and imagination.
		Chapter xliv. Of the degrees of souls, and their destruction, or Immortality.
		Chapter xlv. Of Soothsaying, and Phrensie [phrensy].
		Chapter xlvi. Of the first kind of phrensie [phrensy] from the Muses.
		Chapter xlvii. Of the second kinde from Dionysius [Dionysus].
		Chapter xlviii. Of the third kind of phrensie [phrensy] from Apollo.
		Chapter xlix. Of the fourth kinde of Phrensie [phrensy], from Venus.
		Chapter l. Of rapture, and extasie [ecstasy], and soothsayings, which happen to them which are taken with the falling sickness, or with a swoune [swoon], or to them in an agonie [agony].
		Chapter li. Of Prophetical Dreams.
		Chapter lii. Of Lots and marks possessing the sure power of Oracles.
		Chapter liii. How he that will receive Oracles must dispose himself.
		Chapter liv. Of cleanness, and how to be observed.
		Chapter lv. Of abstinence, fastings, chastity, solitariness, the tranquillity and ascent of the mind.
		Chapter lvi. Of Penitency, and Almes.
		Chapter lvii. Of those things which being outwardly administred conduce to Expiation.
		Chapter lviii. Of Adorations, and vowes.
		Chapter lix. Of sacrifices and oblations, and their kinds and manners.
		Chapter lx. What imprecations, and rites the ancients were wont to use in sacrifices, and oblations.
		Chapter lxi. How these things must be performed, as to God, so as to inferiour dieties [deities].
		Chapter lxii. Of Consecrations, and their manner.
		Chapter lxiii. What things may be called holy, what consecrated, and how these become so betwixt us and the Dieties [deities]; and of sacred times.
		Chapter lxiv. Of certain Religious observations, ceremonies, and rites of perfumings, unctions, and such like.
		Chapter lxv. The Conclusion of the whole Work.
		To the Reverend Father, and Doctor of Divinity Aurelius de Aquapendente, Austin Fryar [friar]; Henry Cornelius Agrippa sendeth greeting.
		Unto the same Man.
		Henry Cornelius Agrippa sendeth greetings to a certain friend of the Kings Court.
	The Censure, or Retraction of Henry Cornelius Agrippa, concerning Magick, after his declamation of the vanity of Sciences, and the excellency of the word of God.
		Of Magick in generall.
		Of Naturall Magick.
		Of Mathematicall Magick.
		Of Enchanting Magick.
		Of Goetia Necromancy.
		Of Theurgia.
		Of Cabalie.
		Of Juggling or Legerdemain.
Document Text Contents
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and here and there construing them by their own fictions, would bring the words of God
to their follies, defaming the Scriptures, and saying that their fictions have foundation on
them. They calumniate the Law of God, and by the supputations of words, syllables,
letters, numbers impudently extorted, they assay to bring violent and blasphemous proofs
for their unbelief. Besides, they being puft up by these trifles, do boast that they finde and
search out the unspeakable mysteries of God, and secrets, which are ahove the Scriptures,
by the which also they irnpudently affirm, and without blushing, that they can even
prophecy, and do miracles and wonders; but it happeneth to them, as to Aesops Dog, who
leaving his bread, and gaping after the shadow, lost his food; so this perfidious and stiff
necked people, being always busied in the shadows of the Scriptures, and about their own
vanities, and doing violence by their artificiall, but superstitious Cabala, do loose the
bread of eternall life, and being fed with vain words, do destroy the word of truth; from
this Judaicall ferment of Cabalisticall superstition proceeded (as I suppose) the Ophitane,
Gnostican, and Valentinian Hereticks, who together with their disciples, feigned a certain
Greek Cabala, perverting all the mysteries of the Christian faith, and by their heretical
corruption wresting them to the Greek letters and numbers, by the which they constituted
a body of truth (as they call it) and taught, that without these mysteries of letters &
numbers the truth could not be found in the Gospel, because that the writings thereof are
various, and sometimes repugnant to themselves, and full of parables; that they who see,
might not see, and that they who hear, might not hear, and that they who understand,
might not understand, and that they are propounded to the blind and erroneous, according
to the capacity of their blindness and error; But that the sincere truth lying hid under these
things, is committed to the perfect only, not by writings, but by word of mouth, and that
this is that Alphabetary and Arithmatical Theology which Christ in private manifested to
his Apostles; and which Paul speaketh to the perfect only; for seeing that these are the
highest mysteries, therefore they are not written, nor ought so to be, but to be kept in
secret amongst wise men; but no man is a wise man amongst them, who knoweth not to
refrain the greatest monsters of Heresie.

Of Juggling or Legerdemain.

But let us return to that Magick, part of which is an art of jugglings (i.e.) delusions, which
are made according to appearance only, by which Magicians shew phantasmes, and play
many miracles by circulatory frauds, and cause dreams, which they do not so much by
Geotick inchantments, and imprecations, and deceits of devils, as by certain vapors,
perfumes, lights, love-medicines, collyries, alligations, and suspensions, also by rings,
images, glasses, and such like drugs, and instruments of Magicall art, and a naturall and
Celestiall power. Also many things are done daily by sleight [slight] of hand, of which
sort we see some are done daily by stage players, and sporters which we call
Chirosophers (i.e.) skilful in sleight of hand. There are extant concerning this art, books
of the Legerdemain of Hermes, and some others. We read also of a certain man called
Paseton, a most notable juglar [juggler], that was wont to shew a banquet to guests, and
when he pleased, to make it vanish away again, all rising with hunger, and thirst, being
deluded. We read that Numa Pompilius did use these kinds of jugglings, and also that

Page 107

most learned Pythagoras did sometimes do this toy, that what things he pleased, he
would write in a glass, which being set against the full Moon, he would shew to any one
that stood behind it, those things represented in the Globe of the Moon; Hither belongs
whatooever Poets sing of the transmutations of men, which also is delivered by
Historians, and by some Christian Divines, and also is recorded in the Scripture. So men
may appear like Asses, or horses, or other Animals with fascinated eyes, or a troubled
medium, and that by a naturall art. Sometimes these are done by good and evil spirits, or
by God himself at the request of some good men, as in the Scripture we read of Elisha the
Prophet beset by an Army of the King fortifying Dotham. But to pure eyes, and such as
be opened by God, those cannot deceive; so that woman which was judged to be a kind of
cattle, did seem to Hilario to be not any such thing, but a woman. These things therefore
which are done according to appearance only, are called jugglers.

But those things which are done by the Art of transmuting, or translating, as of
Nebuchadnezar, or of Corn carryed to another field, we have spoke of before; but of this
art of juggling, thus saith Iamblicus, These things which are supposed to be juggled or
bewitched, besides imagination, have no truth of action or essence. The end of these is
but to hold forth things to the imagination according to appearance, of which there
presently remains no footsteps or signs. Now by what hath been said, it is manifest that
Magick is nothing else but a collection of Idolatry, Astrology, and superstitious
medicines; And now there is by Magicians raised a great company of hereticks in the
Church, who as Jannes and Jambres resisted Moses, do in the like manner resist the
Apostolicall truth. The chief of these was Simon the Samaritan, on whom by reason of
this art was bestowed at Rome in Claudius Caesars time, a Statue, with this Inscription,
To Simon the holy God. Of his blasphemies Clemens Eusebius, and Irenaeus make
mention. From this Simon, as from a Seminary of all Heresies proceeded by successions
the monstrous Ophites, the filthy Gnosticks, the impious Valentinians, Cerdonians,
Marcionists, Montanians, and many other Hereticks, lying against God for gain and vain
glory, doing no good to men, but deceiving them, and drawing them into destruction and
error, to whom they that give credit shall be confounded in the judgement of God. But of
Magick I wrote whilest I was very yong [young] three large books, which I called Of
Occult Philosophy, in which what was then through the curiosity of my youth erroneous,
I now being more advised, am willing to have retracted, by this recantation; I formerly
spent much time and costs in these vanities. At last I grew so wise as to be able to
disswade others from this destruction; For whosoever do not in the truth, nor in the power
of God, but in the deceits of divels [devils], according to the operation of wicked spirits
presume to divine and prophesy, and practising through Magicall vanities, exorcismss,
incantions and other demoniacall works and deceits of Idolatry, boasting of delusions,
and phantasmes presently ceasing, brag that they can do miracles, I say all these shall
with Jannes, and Jambres, and Simon Magus, be destinated to the torments of eternall

Of the Occult Philosophy of Henry Cornelius Agrippa,


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