Letters to Aurelius de Aquapendente and to a friend at court

To the Reverend Father, and Doctor of Divinity Aurelius de Aquapendente, Austin Fryar; Henry Cornelius Agrippa sendeth greeting.

BY those letters (most reverend Father!) which you sent me since the second of this month, I understand your candidness towards me, and great learning, and indeed the curious searching after these things which lye hid in darkness; I did presently rejoyce, and do bless my self that I have entred into acquaintance with such a friend, with whom I may improve my gifts; And now (this hand-writing being my witness) I reckon you amongst the cheifest of my friends. But oh, who are your leaders that you follow, dareing to enter into the house of Dedalus, from whence is no return; and of most dreadfull Minois, and daring to go through the watches, and commit your self to the sisters of destiny? Who are your masters that you are conversant about such huge things daring to attempt to make a wandring diety, stable, perfidious, faithful, and the most fugatious of all the Gods to be more constant then Adrastia; Take heed that you be not deceived by them that are deceived. N[…] her can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistable power of the Magical Art, of the prodigious Images of Astrologers, of the monstrous transmutations of Alchymists. of that blessed stone, by which, Mydas like, all metals that were touched are presently transmuted into Gold, or Silver, all which are found vain, fictitious, and false, as often as they are practised according to letter. Yet such things are delivered, and writ by great and grave Philosophers, and holy men, whose traditions, who dare say are false? Nay, it were impious to think that they were lyes. There is therefore another meaning then what is written in letters, and that is vailed with divers mysteries, and as yet clearly explained by none of the Masters, and which I believe no man can attain to by reading of books only, without a skilfull, and faithfull master, unless he be divinely illuminated, as very few are. Therefore it is a vanity for any man that searcheth into the secrets of nature, to give himself to bare reading. For they that thus do, are, being ensnared in the gins of the exterior spirits, to whom it is given to rule, made dangerous slaves, not knowing themselves, and go back into the footsteps of their flocks, seeking without themselves, what they have in themselves. And this is that which I would have you know, because in us is the operator of all wonderfull effects, who knows how to discern, and effect, and that without any sin or offence to God, whatsoever the monstrous Mathematicians, the prodigious Magicians, the envious Alchymist, and bewitching Necromancers can do by spirits. In us I say is the operator of Miracles.

Not the bright stars of th' skie, nor flames of Hell,
But th' spirit that these doth make, doth in us dwell.

But of these I shall discourse more fully, but in your presence (for these things are not to be written, but to be infused by a few sacred words, and with face to face) and that when I shall haply see you. Now as concerning those books which you desire of me, some of them were sometime in my custody, but now are not. But as for those books which you have of mine which were made in my youth, being intituled, Of Occult Philosophy, the two forme[…] of them were dificient in many things, the third is wholy imperfect, and contains but a certain Epitome of my writings. But I will (God willing) set forth the whole work, being made entire, and revised, reserving the key thereof for most intimate friends only, one whereof you need not at all question but that I reckon you. Farewell and prosper. From Lyons the XXIV. of September, Anno q; Domini. M. D. XXVII.

Unto the same Man.

BY your courteous letters (most reverend Father!) I have seen, as in a glass, your whole mind, which I heartily embrace & I would have you know that you shall be welcome to me beyond expression, and that you are seated deeply in my affections, and that I am such an one (I write this out of the abundance of my heart) as am not wont upon any occasion to forsake my friends. Wherefore that you may obtain the desires, which are no less then mine, I will hasten to come to you. When we shall come face to face, hear and speak with one the other, I know our friendship will be indissoluble, and endure for ever. But now concerning that Phylosophy which you require to know, I would have you know, that it is to know God himself, the worker of all things, and to pass into him by a whole image of likeness (as by an essential contract, and bond) whereby thou maist be transformed, and made as God, as the Lord spake concerning Moses, saying; Behold, I have made thee the God of Pharoah. This is that true, high Occult Phylosophy of wonderfull works. The key thereof is the intellect: for by how much higher things we understand, with so much the sublimer vertues are we endowed, and so much greater things do work, and that more easily, and efficaciously. But our intellect being included in the corruptible flesh, unless it shall exceed the way of the flesh, and obtain a proper nature, cannot be united to these vertues (for like to like) and is in searching into these occult secrets of God, and nature, altogether inefficacious; for it is no easy thing for us to ascend to the heavens. For how shall he that hath lost himself in mortal dust, and ashes, find God? How shall he apprehend spiritual things that is swallowed up in flesh and blood? Can man see God, and live? What fruit shall a grain of corn bear if it be not first dead? For we must dye, I say dye to the world, and to the flesh, and all senses, and to the whole man animal, who would enter into these closets of secrets, not because the body is separated from the soul, but because the soul leaves the body: of which death Paul wrote to the Collosians: Ye are dead, and your life is hid with Christ: And elswhere he speaks more clearly of himself. I know a man, whether in the body, or out of the body I cannot tell, God knows, caught up unto the third heaven, &c. I say by this death, pretious in the sight of God, we must dye, which happens to few, and perhaps not alwaies. For very few whom God loves, and are vertuous, are made so happy. And first those that are born, not of flesh and blood, but of God. Secondly those that are dignified to it by the blessing of nature, and the heavens at their birth. The rest endeavour by merits, and art, of which more fully when I see you. But this I will advise you, that you be not deceived concerning me, as if I at any time having received such divine things should boast of them to you, or should arrogate any such thing to my self, or could hope to have them granted to me, who hitherto have been a souldier, consecrated with mans blood, having been almost alwaies belonging to the Kings Court, bound to a most dear wife by the bond of flesh, exposed to all the blast of inconstant fortune, and being crossed in my flesh, in the world, and worldly affairs, and therefore could not obtain the sublime gifts of the immortal God. But I would be accounted as a director, who waiting alwayes at the dores, shews to others which way they must go. But as for my love to you, you are indeed a little deceived: I do not see how you are my debtor, seeing I have bestowed nothing upon you, only I am ready when occasion serves to bestow all things. So farewell and prosper. From Lyons XI X. Novemb. Anno Dom. M. D. XXVII.

Henry Cornelius Agrippa sendeth greeting to a certain friend of the Kings Court.

THe Ancients were wont to brand notorious folly with this proverb, viz. To bring Owles to Athens: but it is not a part of less folly, but of most great impiety, to send divels to hell. You know what I call hell, viz. that School of wickednesses, which with much displeasure I have elswhere in its colours notoriously shewed the Court to be. But there was never so just an occasion of writing and of indignation given as now, if it were lawfull to treat of the whole business as I should, yet I cannot contein but give you an argument of it. Now therefore hear a thing both foolish and impious: There was sent for out of Germany with no small charges a certain master of Spirits, that is a Necromancer who possesseth a power over spirits, that as James and Jambres resisted Moses, so he should oppose Caesar; for they were perswaded by the father of lies, that he could foretel all things to come, and disclose all secret counsels, and manifest even the thoughts; moreover that he was endowed with so great power, that he could bring back the Kings children through the aire, even as we read that Habacuck with his pulle was carryed to the den of Lions, and that he could do as Elisha did being besieged in Dotham, shew mountains full of horsemen and fiery Chariots, and a very great Army; moreover that he could find out and fetch up the treasures of the earth, and compell what mariages and affections he pleased, to break them off, and cu[…]e all desperate diseases, by a Stygian medicine, as a confirmed Hectick, a radicated Dropsy, Leprosy in the bones; and

Who wisely can the Knotty gout soon cure,
And health even to the desperate procure.

See where their faith is placed, where their hope is reposed, who endeavour to subject the Elements, Heaven, Fate, Nature, Providence, God, and all things to the command of one Magitian; and seek for the preservation of a kingdom from Devils the enemies of publike preservation; saying in their heart with Ochozias, there is not a God in Israel, let us go and consult Beelzebub the God of Achron, and as Saul speaking to the witch, saith, the Philistius fight against me, & God hath deserted me, and will not hear me, therefore am I come to you. What do they so much despair of God, that they have judged it requisite to desire aid of the Divels? is not this according to the word of Jude and Peter, to deny God and Jesus Christ our Lord and Saviour who hath redeemed us, and to bring upon themselves swift destruction? do they not treasure up for themselves the fierce wrath of the Lord who will send it upon them by evill spirits? are they not delivered over to a reprobate sense, who desire the certainty of secret counsels from the divel, the father of lies, and hope for victory elsewhere than from the Lord of Hoasts? and further, this addeth boldness to this abominable worker of Idolatry and Sacriledge, that the Oxthodox mother doth very much favour those things, and the authority of her most Christian Son is accommodated, and gifts bestowed out of the sacred pence; the Pillars of the Church, Bishops and Cardinals, winking at, yea furthering this abominable work; and the wicked Nobles applaude this operation of Impiety, as the crowes the works of the Wolf. What greater wickedness have Pharoah, Balack Saul, Ahab with his Iezabel, Ochozias, Nebuchadnezar, Balthazar, Senacherib and the other worshippers of Bala[…]m, committed? Pharoah called forth his magicians against Moses; they being convicted in the third plague, confessed the finger of God: but the King being obstinate through the ten plagues perished in the red sea; Balack the Moabite sent forth Baalam the Sorcerer that he should curse Israel, but God himself turned the curse into a blessing; Balack is cursed; what did the answers of Samuel or the witch profit Saul? was he not slain in the mountain Gilboah? Ahab and Iezabel being wickedly maryed together, did confide in the prophets of Baal, and according to the word of the Lord, a lying spirit went forth into the mouthes of all the prophets who promised prosperity to Ahab going up against Ramoth Gilead, but Ahab fell, and Jezabel was thrown down headlong, and the dogs did eat her: Asa a King of Juda is reproved by the prophet of the Lord, because that in his sickness he sought not the Lord, but trusted to the skill of his physitian: have not they committed a greater sin, who leave God the saviour, and the wholesome vertues of nature, and seek for help of Satan? Ochozias did thus in times past, & therefore heard from the prophet of the Lord, Thou shalt not descend from thy bed on which thou art, but shalt certainly dy: Let the series of the other unrighteous Kings be run over, and also the histories of the Gentiles. Zoroastes, Diatharus, Croesus, Pompey, Pyrrhus, Crassus, Nero, Iulian, what have they gayned by their Magitians and Diviners, who falsly fained prosperity for them? were they not all reduced to nothing, and did they not wickedly perish in their sins? So are all these ungodly follyes wont to bring distruction to the admirers thereof, to the which truly, they who especially confide, are made the most unfortunate of all men. I deny not but that there are natural sciences, Metaphysical arts, Occult Ingenuities, which can, without offending God, or injuring faith or religion, preserve Kingdomes, dive into counsels, overcome Enemies, deliver captives, encrease wealth, obtain the good will of men, expell diseases, conserve health, prolong life, and restore strength of youth: There are moreover sacred religious intercessions, publike supplications, private prayers of good men: by the which we may not only turn away the wrath of God, but also entreate him to be gratious unto us; besides if there be a certain art to foretell, and work miracles, which the Ancients call Calomagia or Theurgia, surely it is unknow unto these fooles and slaves of the Divel for to find out things to come, and to pronounce truth concerning those things which hang over our heads, & are occult, and from heaven portended unto men; and to effect things which exceed the common course of nature, belongeth only to a man of profound and perfect knowledge, and of a most pure life and faith, and not to men most vain and unlearned. But every Creature serveth those who are Innocent; and learned in the law of God, for their faiths sake; and whatsoever they shall ask they shall receive: so the Ravens fed Eliah, and at his prayers the earth withheld her fruits, the Heaven denyed rain, and showred down fire upon the wicked: So the Ravens served Elisha, the Angels fought for him; rivers are passed dry-foot; the Lions laying aside their fierceness, and not regarding their hunger, sawn on Daniel, and the hot fiery furnace burneth not the children. These are not the works of Necromancers and Sorcerers, nor of Devils, but of faithfull and godly men; for not the Divels, but the spirit of God doth assist them: I confess there are some, (perhaps many) even at this time, who are very wise, and of wonderfull knowledge, vertue and power, and of a pure conversation, most prudent, and also disposed by age and strength, that they can very much profit the Commonwealth by their counsel and operations; but your courtiers contemn these men, as those who are very far from their purpose, who for wisdome have malice, guile and deceit; for counsel deceit, and craft for knowledge; guile, and perfidiousness for prudence. Superstition is in the place of religion, and God is blasphemed in afflictions: and what faith (as saith the Apostle) is perfected in weakness is contemned: but they run to the invocations of evil spirits. Every good man is mocked at by them, bold hypocrisie is promoted, truth is accounted a crime; praise and rewards are reserved for foolishness and wickedness. O fools, and wicked, who by these arts would establish a kingdome, by which formerly most potent Empires have fallen, and have been utterly overthrown; Of whom it was truly spoken by Jeremiah, our Crown is fallen, wo to us because we have sinned: which I wish might not be so truly as fitly applyed to you. For truly that verse, the numeral letters being gathered together M. C. V. I. expresseth the year M. D. XXIV. wherein according to the account your King was taken at Papia: Did not ye see these things, and admire at them, which before they were done you judged impossible? And as yet you are proud, and obdurate in your affliction. You despise the prophets, and the threatnings of God are as tales to you. Behold it is at hand, and as yet you shall see, and feel the great things of God upon the whole earth, and shall tremble because the misery which you know not shall come upon you suddenly; Whither then will ye fly? Stand with your inchanters, and with the multitude of your Sorceries, if haply they can profit you, or you can be made thereby stronger. Will not that German Sorcerer that is sent for, save you, and make lying Prophets, and prevail against the wrath of the Lord, and deliver you from evil? No, ye wicked, No; unless the Lord shall build, and keep the Cities, and Kingdom, all the keepers thereof labor and watch in vain. It is the work of God alone, not of Devils, not of Magicians to suspend or change the sentence of the Prophets. But if you will with your whole heart turn unto his mercy, and will change your wickedness, then you may be freed from evil, as was Nebucadnezar, who by t[…] counsel of Daniel redeeming his sins by almes, and his iniquities by taking pitty on the poor, avoided the imminent wrath of God for a time, until in the Court at Babylon he with a proud speech recalled it back to himself again. Achab most impious, with his Iezebel, to whom the Lord threatned death by Elias, was, because he turned to God, made again the word of the Lord to Eliah. Because Achab feared my face I will not bring the evill in his daies. The Ninevites, because by the Edict of the King and Princes they repented at the preaching of Jonas, were totally freed from the imminent punishment. Esaias brought this sentence to Ezechias, that he should set his house in order, because he should dy; He praied and wept, and was healed, and fifteen years added to his life; for thus the Lord spake to the same man by the same Prophet, I have seen thy tears, and heard thy prayers, behold I will add to thy daies fifteen years; moreover I will deliver thee from the hand of the King of Assyria & this City, and protect it; So much could the conversion and prayer of this pious King do, who though he prayed for himself alone, yet obtained not only for himself, but also for the City and people; It is the Lord only who preserveth the King and who giveth wisdome to the Kings Son; they ought to fly to this master, who seek salvation, and not to Magicians and Sorcerers: put on righteousness and fear the Lord, you who desire prosperity: if the stability of a Kingdom be sought for; it is written, the just shall inherit the Land, the just shall be had in everlasting remembrance, he shall not be moved for ever; if security be sought for; They that fear the Lord shall not be afraid for evil tidings, but shall scorn all their enemies. If honour, and wealth be sought for; In his house are glory, and riches. If praise, and favour; The generation of the righteous shall be blessed: If power; He shall be powerfull on the earth, and his seed also. His strength shall be exalted in glory: If marriage, and prosperity of wedlock; His wife shall be as a vine flourishing on the house side, and his children as olive branches. If health of body, and strength; the Lord will not suffer his holy one to see corruption. Lastly, blessed is the man in all things that feats the Lord, who is unspotted in the way, who goes not into the counsell of the wicked, who takes pitty on the poor, and needy. For in an evil day the Lord shall deliver him, and shall not deliver him into the hands of his enemies. All the wicked shall see, and be vexed, and shall gnash their teeth and pine away, their desire shall perish. Let this suffice for admonition. For I will not more curiously prosecute this matter, lest haply the evilness of the subject should provoke me to write more then is expedient. Farewel, from Paris. XIII. of February, Anno. M. D. XXVIII. after the Romane account.