Three Books of Occult Philosophy has ratings and 30 reviews. Ian said: Rubbish. Tried to raise a dragon. to raise the ghost of Jesu. Publication of Agrippa's Three Books of Occult Philosophy. Death of Heinrich Cornelius Agrippa (wrote this grimoire). Three Books of Occult Philosophy, or Of Magick (Latin: De Occulta Philosophia libri tres) is Heinrich Cornelius Agrippa's study of Occult Philosophy, widely acknowledged as a seminal work of Renaissance philosophy concerning the powers of ritual magic and its relationship with religion.


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Originally published inDe occulta philosophia libri tresThree books of Occult Philosophy proposed that magic existed, and it could be studied and used by devout Christians, as it was derived from God, not agrippa occult philosophy Devil.


And that those productions that are made in, and agrippa occult philosophy the Earth, are partly attributed to the very Water, the same Scripture testifies, where it saith that the Plants, and the Hearbs [herbs] agrippa occult philosophy not grow, because God had not caused it to rain upon the Earth.

Such is the efficacy of this Element of Water, that Spirituall regeneration cannot be done without it, as Christ himself testified to Nicodemus.

Very great also is the vertue of it in the Religious Worship of God, in expiations, and purifications; yea, the necessity of it is no less then that of Fire.

Infinite are the benefits, and divers are the uses thereof, as being that by vertue of which agrippa occult philosophy things subsist, are generated, nourished and increased.

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1)

Thence it was that Thales of Miletus, and Hesiod concluded that Water was the beginning of all things, and said it was the first of all the Elements, and the agrippa occult philosophy potent, and that because it hath the mastery over all the rest.

For, as Pliny saith, Waters swallow up the Earth, extinguish flames, ascend agrippa occult philosophy high, and by the stretching forth of the clouds, challenge the Heaven for their own: Very many are the wonders that are done by Waters, according to the Writings of Pliny, Solinus, and many other Historians, of the wonderfull vertue whereof, Ovid also makes mention in these Verses.

Wood, put in bub'ling Athemas is Fir'd, The Moon then farthest from the Sun retir'd; Circonian streams congeal his guts to Stone That thereof drinks, and what therein is agrippa occult philosophy.

Some fountains, of a more prodigious agrippa occult philosophy, Not only change the body but the minde. Who hath not heard of obscene Salmacis? Who at Clitorius fountain thirst remove, Loath Wine, and abstinent, meer Water love.

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With streams oppos'd to these Lincestus flowes: They reel, as drunk, who drink too much of those. A Lake in fair Arcadia stands, of old Call'd Pheneus; suspected, as twofold: Fear, and forbear to drink thereof by night: By night unwholesome, wholesome by day-light.

Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea, and Raphanea, Cities of Syria: Wherefore the inhabitants thereabout called it the Sabboth-day river, because of the Seaventh agrippa occult philosophy, which was holy to the Jews.

The Gospel also testifies to a sheep-pool, into which whosoever stepped first, after the Water was troubled by the Angel, was made whole of whatsoever disease he had.

Agrippa occult philosophy same vertue, and efficacy we read was in a spring of the Ionian Nymphs, which was in the territories belonging to the Town of Elis, at a Village called Heraclea, neer the river Citheron: Pausanias also reports, that in Lyceus, a mountain of Arcadia, there was a spring called Agria, to which, as often as the dryness of the Region threatned [threatened] the destruction of fruits, Jupiters Priest of Lyceus went, and after the offering of Sacrifices, devoutly praying to the Waters of the Spring, holding a Bough of an Oke [oak] in his hand, put it down to the bottome of the hallowed Spring; Then the waters being troubled, a Vapour ascending from thence into the Air was blown into Clouds, with which being joyned together, the whole Heaven was overspread: Moreover Ruffus a Physitian [physician] of Ephesus, besides many other Authours, wrote strange things concerning the wonders of Waters, which, for ought I know, are found in no other Authour.

The Philosophy of Natural Magic Index

It remains that I speak of the Aire. This is a vitall spirit, passing through all Beings, giving life, and subsistence to all things, binding, moving, and filling all things.

Hence it is that the Hebrew Doctors reckon it not amongst the Agrippa occult philosophy, but count it as a Medium or glew [glue], joyning things together, and as the resounding spirit of the worlds instrument. It immediately receives into it self the influences of all Celestiall bodies, and then communicates them to the other Elements, as also to all mixt [mixed] bodies: Also it receives into it self, as it were a divine Looking-glass, the species of all things, as well naturall, as artificiall, as also of all manner of speeches, and retains them; And carrying them with it, and entering into the bodies of Men, and other Animals, through their pores, makes an Impression upon them, as well when they sleep, as when they be awake, and affords matter for divers strange Dreams and Divinations.

Hence they say it is, that a man passing by a place where a man was slain, or the Carkase [carcass] newly hid, is moved with fear and dread; because the Aire in that place being full of the dreadfull species of Man-slaughter [manslaughter], doth, being breathed in, move and trouble the spirit of the man with the like species, whence it is that be comes to be agrippa occult philosophy.

For every thing that makes a sudden impression, astonisheth nature.

Three Books of Occult Philosophy - Wikipedia

Whence it is, that many Philosophers were of opinion that Aire is the cause of dreams, and of many other impressions of the mind, through the prolonging of Images, or similitudes, or species which are fallen from things and speeches, multiplyed in the very Aire untill they come to the senses, and then to the phantasy, and soul of him that receives them, which being freed from cares, and no way hindred, expecting to meet such kind of species, is informed by them.

For the species of things, although of their own proper nature they are carryed to the senses of men, and other agrippa occult philosophy in generall, may notwithstanding get some impression from the Heaven, whilest they be in the Aire, by reason of which, together with the aptness and disposition of him that receives agrippa occult philosophy, they may be carryed to the sence [sense] of one rather then of another.

And hence it is possible naturally, and far from all manner of superstition, no other spirit coming between, that a man should be able in a very time to signifie his mind unto another man, abiding at a very long and unknown distance from him; although he cannot precisely give an estimate of the time when it is, yet of necessity it must be within 24 hours; and I my self know how to do it, and have often done it.