Seeing there is a three-fold World, Elementary, Celestiall, and Intellectual, and every inferior is governed by its superior, and receiveth the influence of the vertues thereof, so that the very original, and chief Worker of all doth by Angels, the Heavens, Stars, Elements, Animals, Plants, Metals, and Stones convey from himself the vertues of his Omnipotency upon us, for whose service he made, and created all these things: Wise men conceive it no way irrationall that it should be
possible for us to ascend by the same degrees through each World, to the same very originall World it self, the Maker of all things, and first Cause, from whence all things are, and proceed; and also to enjoy not only these vertues, which are already in the more excellent kind of things, but also besides these, to draw new vertues from above. Hence it is that they seek after the vertues of the Elementary world, through the help of Physick [=medicine], and Naturall Philosophy in the various mixtions of Naturall things, then of the Celestiall world in the Rayes, and influences thereof, according to the rules of Astrologers, and the doctrines of Mathematicians, joyning the Celestiall vertues to the former: Moreover, they ratifie and confirm all these with the powers of divers Intelligencies, through the sacred Ceremonies of Religions. The order and process of all these I shall endeavor to deliver in these three Books: Whereof the forst contains naturall Magick, the second Celestiall, and the third Ceremoniall. But I know not whether it be an unpardonable presumption in me, that I, a man of so little judgement and learning, should in my very youth so confidently set upon a business so difficult, so hard, and intricate as this is. Wherefore, whatsoever things have here already, and shall afterward be said by me, I would not have any one assent to them, nor shall I my self, any further then they shall be approved of by the Universall Church, and the Congregation of the Faithfull. 

Magick; Written by that Famous Man 
Henry Cornelius Agrippa, Knigh
And Doctor of both Laws, Counsellor to Cæsars Sacred Majesty, and Judge of the
Prerogative Court.  BOOK I.

THere is the outside, and the inside of Philosophy; but the former
without the latter is but an empty flourish; yet with this alone most are satisfied. To have a bare notion of a Diety, to apprehend some motions of the Celestials, together with the common operations thereof, and to conceive of some Terrestial productions, is but what is superficiall, and vulgar; But this is true, this is sublime, but Occult Philosophy; to

understand the mysterious influences of the intellectuall world upon the Celestial, and of both upon the Terrestiall; and to know how to dispose, and fit our selves so, as to be capable of receiving those superiour operations, whereby we may be enabled to operate wonderfull things, which indeed seem impossible, or at least unlawfull, when as indeed they may be effected by a naturall power, and without either offence to God, or violation of Religion. To defend Kingdoms, to discover the secret counsels of men, to overcome enemies, to redeem captives, to increase riches, to procure the favor of men, to expell diseases, to preserve health, to prolong life, to renew youth, to foretell future events, to see and know things done many miles off, and such like as these, by vertue of superior influences, may seem things incredible; Yet read but the ensuing Treatise, and thou shalt see the possibility thereof confirmed both by reason, and example. I speak now to the judicious, for as for others, they neither know, nor believe, nor will know any thing, but what is vulgar, nay they think, that beyond this there is scarse any thing knowable; when as indeed there are profound mysteries in all beings, even from God in the highest heavens, to the divels [devils] in the lowest hell; Yea in very numbers, names, letters, characters, gestures, time. place, and such like, all which are by this learned Author profoundly discussed. I cannot deny but in this his work there is much superstition, and vanity. But remember that the best Gold must have the greatest allowance; consider the time of darkness, and of his youth, when, the place where, and the things which he harh discovered and wrote, and thou wilt rather admire his solidity, then condemn his vanity. Gold hath much blackness adgearing to it assoon as it is taken out of the earth. Mysterious truths do not presently shine like rayes of the Sun assoon as they are recovered from a long darkness, but are clouded with some obscurity. Nay I will say but this Agrippa might obscure these mysteries like an Hermeticall Philosopher, on purpose, that only the sons of Art might understand them. He perhaps might mix chaffe with his wheat, that quick-sighted birds only might find it out, and not swine trample it underfoot.  From saying much as touching the excusing, or commending this Author, I am already prevented; For at the beginning and ending of this book there are several Epistles of hisown to others, wherein he excuseth what may be excepted against him; and of others tohim sufficiently commending what is praise worthy in him; to which may be added thathonorable testimony given to him by the author of that most witty, & sublime Theanthroposophia Theo-magica, [Anthroposophia Theomagica by Thomas Vaughan] lateset forth. All that I shall say to perswade thee to read this book, is but to desire thee to cast thine eye upon the Index of the Chapters contained therein, which is at the end thereof: and thou shalt therein see such variety of wonderful subjects, that at the sight thereof thou wilt be impatient till thou hast read them. I shall crave leave now to speak one word for my self. If this my translation shall neither answer the worth of the Authoror expectation of the reader; consider that the uncuothness of the Authors stile [style] inmany places, the manifold Errata's, as well literall, as those in respect of Grammatical construction, may happily occasion some mistakes in this my translation. Yet notwithstanding, I hope I have, though without much elegancy (which indeed the mattewould not bear) put it into as intelligible an English phrase as the original would afford.As for the terms of art, which are many, divers of them would not bear any English expression, therefore I have expressed them in Latinisms or Grecisms, according as I have found them. I hope an Artist will be able to understand them; as for Errata's, as I cursorily read over the book, I observed these as you see mentioned. If thou shalt meet with any more, as it is possible thou mayst, be thou candid, and impute them to the Printers mistake; for which, as also for taking in the best sense, what here I present thee withall, thou shalt for ever oblige thy friend, 

[Errata omitted since they are incorporated into this edition.]   
J. F. 

sUch is the greatness of your renowned fame (most reverend, and Illustriuos Prince) such is the greatness of your vertues, and splendor oflearning, and frequent exercise of the best learning, and grave oration, with solid prudence, and elegant readines of speaking, knowledge of many things, constant Religion, and commendable conditions, with which you are endowed beyond the common custom of others; I say nothing of those ancient monuments of your eminent nobility, the
treasures of your riches, both old, and new, the largness of your dominion, the ornaments of the sacred dignities, with the excellency whereof you excel, together with the comely form, and strength of the body. Through all these things be very great, yet I esteem you far greater then all these, for those your Heroick, and super-illustrious vertues, by which you truly have caused that by how much the more any one is learned, & loves vertue, somuch the more he may desire to insinuate himself into your favor, whence I also am resolved that your favor shall be obtained by me, but after the manner of the people of Parthia, i.e. not without a present, which custom of saluting Princes, is indeed derived from the Ages of the Ancients, unto these very times, and still we see it observed. And when I see certain other very learned men to furnish you with fair, and great presents of their learning, least I only should be a neglecter of your worship and reverence, I durst not apply my self with empty hands to your greatness. Now being thoughtfull, and looking about in my study to see what present I should bestow upon such an Illustrious Prince, behold! amongst such things are were closely laid up, the books Of Occult Philosophy, or of Magick, presently offered themselves, such as I attempted to write whilest I was very yong, and now many yeers being past, as it were forgetting them, havneglected to perfect them; I presently made hast as it were to pay my vows, to present them to your honor to compleat them. Truly I was perswaded that I could give nothing more acceptable to you, then a new work of most ancient and abstruse learning; I say a work of my curious youth, but a doctrine of antiquity, by none I dare say hitherto attempted to be restored. Yet my works are not wrote to you, because they are worthy ofyou, but that they might make a way open for me to gain your favor. I beseech you, if it may be, let them be excused by you. I shall be devotedly yours, if these studies of my youth shall by the authority of your greatness come into knowledge, envy being chased away by the power of your worthiness, there remain the memory of them to me, as the fruit of a good conscience, seeing many things in them seemed to me, being older, as most profitable, so most necessary to be known. You have therefore the work, not only of my youth, but of my present Age, for I have corrected many Errataes of the work of my yuth, I have inserted many things in many places, and have added many things to many Chapters, which may easily be perceived by the inequality of the stile [style]; and so shall you know that I shall all my life be devoted to your pleasure. Farewell most happy Prince of happy Colonia. 

From Mechlinia, Anno M.D.XXXI. In the moneth of January

Your work (most renowned Agrippa) Entituled Of Occult Phylosophy, which you have sent by this bearer, to me to be examined, with how much pleasure I received it, no mortall tongue can express, nor the pen of any write; I woundred [wondered] at your more then vulgar learning, That you being so yong should penetrate into such secrets as have been hide from most learned men, and not only cleerly, and truly, but also properly, and elegantly set them forth. Whence first I give you thanks for your good will to me, and if I shall ever be able, I shall return you thanks to the utmost of my power; Your work, which no learned man can sufficiently commend, I approve of. Now that you may proceed toward higher things, an you have begun, and not suffer such excellent parts of wit to be idle, I do with as much earnestness as I can advise, intreat, and beseech you, that you would exercise your self in laboring after better things, and demonstrate the light of true wisdom to the ignorant, according as you your self are divinely enlightened; neither let the consideration of idle vain fellows withdraw you from your purpose; I say of them, of whom it said, The wearyed Ox treads hard, Whereas no man, to the judgement of the wise, can be truly learned, who is sworn to the rudiments of one only faculty; But you hath God gifted with a large, and sublime wit, not that you should imitate Oxen, but birds; neither think it sufficient that you stay about particulars, but bend your minde confidently to universals; for by so much the more learned any one is thought, by how much fewer things he is ignorant of. Moreover your wit is fully apt to all things, and to be rationally employed, not in a few, or low things, but many, and sublimer. Yet this one rule I advise you to observe, that you communicate vulgar secrets to vulgar friends, but higher and secret to higher, and secret friends only. Give Hey [hay] to an Ox, Sugar to a Parret [parrot] only; understand my meaning, least you be trod under the Oxens feet, as oftentimes it fals out. Farewell my happy friend, and if it lye in my power to serve you, command me, and according to your pleasure it shall without delay be done; also, let our

friendship increase daily; write often to me, and send me some of your labors I earnestly pray you. Again farewell. 
From our Monastery of Peapolis, the 8. day of April, An. M.D.X.  In January, 1581, Agrippa wrote from Mechlin to Kermann of Wied, Archbishop of Cologne, to whom he dedicated his Occult Philosophy. In this letter he says: "Behold! amongst such things as were closely laid up -- the books Of Occult Philosophy, or of Magic" "a new work of most ancient and abstruse learning;" "a doctrine of antiquity, by none, I dare say, hitherto attempted to be restored." "I shall be devotedly yours if these studies of my youth shall by the authority of your greatness come into knowledge," "seeing many things in them seemed to me, being older, as most profitable, so most necessary to be known. You have therefore the work, not only of my youth but of my present age," "having added many things." 

When I was of late (most reverend Father) for a while conversant with you in your Monastery of Herbipolis, we conferred together of divers things concerning Chymistry [chemistry], Magick, and Cabalie [Kabbalah], and of other things, which as yet lye [lie] hid in Secret Sciences, and Arts; and then there was one great question amongst the rest, why Magick, whereas it was accounted by all ancient Philosophers the chiefest Science, & by the ancient wise men, & Priests was always held an great veneration, came at last after the beginning of the Catholike [Catholic] Church to be alwaies odious to, and suspected by the holy Fathers, and then exploded by Divines, and condemned by sacred Canons, and moreover by all laws, and ordinances forbidden. Now the cause, as I conceive is no other then this, viz. because by a certain fatall depravation of times, and men, many false Philosophers crept in, and these under the name of Magicians, heaping together through various sorts of errors and factions of false Religions, many cursed superstitions and dangerous Rites, and many wicked Sacrileges, out of Orthodox Religion, even to the perfection of nature, and destruction of men, and injury of God, set forth very many wicked, and unlawfull books, such as we see carryed about in these dayes, to which they have by stealth prefixed the most honest name, and title of Magick. They therefore by this sacred title of Magick, hoped to gain credit to their cursed and detestable fooleries. Hence it is that this name of Magick, formerly honorable, is now in these dayes become most odious to good and honest men, and accounted a Capital crime, if any one dare profess himself to be a Magician, either in Doctrine or works, unless haply some certain old doting woman, dwelling in the Country, would be believed to be skilful, and have a Divine power, that (as saith Apuleius) she can throw down the Heaven, lift up the earth, harden fountains, wash away mountains, raise up Ghosts, cast down the Gods, extinguish the Stars, illuminate hel [hell], or as Virgil sings, 

She'l promise by her charms to cast great cares, Or ease the minds of men, and make the Stars For to go back, and rivers to stand still, And raise the nightly ghosts even at her will, To make the earth to groan, and trees to fall From the mountains ----- 

Hence those things, which Lucan relates of Thessala the Magicianess, and Homer of the omnipotency of Circe, whereof many I confess are as well of a fallacious opinion, as a superstitious diligence, &d pernicious labor, as when they cannot come under a wicked Art, yet they presume they may be able to cloak themselves under that venerable title of Magick. Since then these things are so, I wondered much, and was not less angry, that as yet there hath been no man, who did challenge this sublime and sacred discipline with the crime of impiety, or had delivered it purely and sincerely to us, since I have seen of our modern writers Roger Bacon, Robert [of York,] an English man, Peter Apponus [i.e. Peter de Abano], Albertus [Magnus] the Teutonich, Arnoldas de villa Nova, Anselme the Parmensian, Picatrix the Spaniard, Cicclus Asculus of Florence, and many others, but writers of an obscure name, when they promised to treat of Magick, do nothing but irrationall toies [toys], and superstitions unworthy of honest men. Hence my spirit was moved, and by reason partly of admiration, and partly of indignation, I was willing to play the Philosopher, supposing that I should do no discommendable work, who have been always from my youth a curious, and undaunted searcher for wonderfull effects, and operations full of mysteries; if I should recover that ancient Magick the discipline of all wise men from the errors of impiety, purifie [purify] and adorn it with its proper lustre, and vindicate it from the injuries of calumniators; which thing, though I long deliberated of it in my mind, yet never durst as yet undertake, but after some conference betwixt us of these things at Herbipolis, your transcending knowledge, and learning, and your ardent adhortation put courage, and boldness into me. There selecting the opinions of Philosophers of known credit, and purging the introduction of the wicked (who dissemblingly, with a counterfeited knowledge did teach, that traditions of Magicians must be learned from very reprobate books of darkness, as from institutions of wonderfuoperations) and removing all darkness, have at last composed three compendious books of Magick, and titled them Of Occult Philosophy, being a title less offensive, which books I submit (you excelling in the knowledge of these things) to your correction and censure, that if I have wrote any thing which may tend either to the contumely of nature,offending God, or injury of Religion, you may condemn the error; but if the scandal of impiety be dissolved and purged, you may defend the tradition of truth; and that you would do so with these books, and Magick it self, that nothing may be concealed which may be profitable, and nothing approved of which cannot but do hurt, by which means these three books having passed your examination with approbation, may at length be thought worthy to come forth with good success in publike [public], and may not be afraid to come under the censure of posterity. 

Farewell, and pardon these my bold undertakings. 

I do not doubt but the Title of our book of Occult Philosophy, or of Magick, may by the rarity of it allure many to read it, amongst which, some of a crasie [languid, feeble] judgement, and some that are perverse will come to hear what I can say, who, by their rash ignorance may take the name of Magick in the worse sense, and though scarce having seen the title, cry out that I teach forbidden Arts, sow the seed of Heresies, offend pious ears, and scandalize excellent wits; that I am a sorcerer, and superstitious and divellish [devilish], who indeed am a Magician: to whom I answer, that a Magician doth not amongst learned men signifie a sorcerer, or one that is superstitious or divellish [devilish]; but a wise man, a priest, a prophet; and that the Sybils were Magicianesses, & therefore prophecyed most cleerly of Christ; and that Magicians, as wise men, by the wonderful secrets of the world, knew Christ, the author of the world, to be born, and came first of all to worship him; and that the name of Magicke was received by Phylosophers [philosophers], commended by Divines, and not unacceptable to the Gospel.I believe that the supercilious censors will object against the Sybils, holy Magicians and I do not doubt but the Title of our book of Occult Philosophy, or of Magick, may by the rarity of it allure many to read it, amongst which, some of a crasie [languid, feeble] judgement, and some that are perverse will come to hear what I can say, who, by their rash ignorance may take the name of Magick in the worse sense, and though scarce having seen the title, cry out that I teach forbidden Arts, sow the seed of Heresies, offend pious ears, and scandalize excellent wits; that I am a sorcerer, and superstitious and divellish [devilish], who indeed am a Magician: to whom I answer, that a Magician doth not amongst learned men signifie a sorcerer, or one that is superstitious or divellish [devilish]; but a wise man, a priest, a prophet; and that the Sybils were Magicianesses, & therefore prophecyed most cleerly of Christ; and that Magicians, as wise men, by the wonderful secrets of the world, knew Christ, the author of the world, to be born, and came first of all to worship him; and that the name of Magicke was received by Phylosophers [philosophers], commended by Divines, and not unacceptable to the Gospel.I believe that the supercilious censors will object against the Sybils, holy Magicians and

book." But here haply you may blame me again, saying, "Behold thou being a youth didst write, and now being old hast retracted it; what therefore hast thou set forth?" I confess whilst I was very yong [young], I set upon the writing of these books, but, hoping that I should set them forth with corrections and enlargements, and for that cause I gave them to Tritemius [Trithemius] a Neapolitanian Abbot, formerly a Spanhemensian, a man very industrious after secret things. But it happened afterwards, that the work being intercepted, before I finished it, it was carryed about imperfect, and impolished, and did fly abroad in Italy, in France, in Germany through many mens hands, and some men, whether more impatiently, or imprudently, I know not, would have put it thus imperfect to the press, with which mischeif [mischief], I being affected, determined to set it forth my self, thinking that there might be less danger if these books came out of my hands with some amendments, thwn to come forth torn, and in fragments out of other mens hands. Moreover, I thought it no crime if I should not suffer the testimony of my youth to perish. Also we have added some Chapters, and we inserted many things, which did seem unfit to pass by, which the curious Reader shall be able to understand by the inequality of the very phrase; for we were unwilling to begin the work anew, and to unravell all that we had done, but to correct it, and put some flourish upon it. Wherefore now I pray thee, Curteous [courteous] Reader, again, weigh not these things according to the present time of setting them forth, but pardon my curious youth, if thou shalt findd any thing in them that may displease thee. 

When Agrippa first wrote his Occult Philosophy he sent it to his friend Trithemius, an Abbot of Wurtzburg, with the ensuing letter. Trithemius detained the messenger until he had read the manuscript and then answered Agrippa's letter with such sound advice as mystics would do well to follow for all time to come. Trithemius is known as a mystic author and scholar. 

Pragmatick Schoolmen, men made up of pride,
And rayling Arguments, who truth deride, And scorn all else but what your selves devise, And think these high-learned Tracts to be but lies, Do not presume, unless with hallowed hand To touch these books who with the world shall stand; The are indeed mysterious, rare and rich, And far transcend the ordinary pitch. 
Io. Booker.

SIR! Great men decline, mighty men may fall, but an honest Philosopher keeps his station for ever. To your self therefore I crave leave to present, what I know you are able to protect; not with sword, but by reason; & not that only, but what by your acceptance you are able to give a lustre to. I see it is not in vain that you have compassed Sea and Land, for thereby you have made a Proselyte, not of another, but of your self, by being converted from vulgar, and irrational incredulities to the rational embracing of the sublime, Hermeticall, and Theomagicall truths. You are skilled in the one as if Hermes had been your Tutor; have insight in the other, as if Agrippa your Master. Many transmarine Philosophers, which we only read, you have conversed with: many Countries, rarities, and antiquities, which we have only heard of, and admire, you have seen. Nay you have not only heard of, but seen, not in Maps, but in Rome it self themanners of Rome. there you have seen much Ceremony, and little Religion; and in the wilderness of New England, you have seen amongst some, much Religion, and little Ceremony; and amongst others, I mean the Natives thereof, neither Ceremony, nor Religion, but what nature dictates to them. In this there is no small variety, and your observation not little. In your passage thither by Sea, you have seen the wonders of God in the Deep; and by Land, you have seen the astonishing works of God in the unaccessible Mountains. You have left no stone unturned, that the turning thereof might conduce to the discovery of what was Occult, and worthy to be known. It is part of my ambition to let the world know that I honor such as your self, & my learned friend, & your experienced fellow-traveller, Doctor Charlet, who have, like true Philosophers neglected your worldly advantages to become masters of that which hath now rendred you both truly honorable. If I had as many languages as your selves, the rhetoricall and patheticall expressions thereof would fail to signifie my estimation of, and affections towards you both. Now Sir! as in reference to this my translatoin, if your judgement shal finde a deficiency therein, let your candor make a supply thereof. Let this Treatise of Occult Philosophy coming as a stranger amongst the English, be patronized by you, remembring that you your self was once a stranger in the Country of its Nativity. This stranger I have dressed in an English garb; but if it be not according to the fashion, and therefore ungrateful to any, let your approbation make it the mode; you know strangers most commonly induce a fashion, especially if any once begin to approve of their habit. Your approbation is that which will stand in need of, and which will render me, 

SIR, Most obligedly yours,
J. F. 

HEnry Cornelius Agrippa, Descended from a noble Family of Netteshim in Belgia, Doctor of the Laws and Physick [medicine], Master of the Rols, and Judge of the spirituall Court, from his youth he applyed his minde to learning, and by his happy wit obtained great knowledge in all Arts and Sciences; afterwards also he followed the Army of the Princes, and for his valor was created Knight in the Field; when je was by these means famous for learning and Arms about 1530. He gave his

minde to writing, and composed three Books Of Occult Philosophy; afterward an Invective or Cynicall declamation of the uncertainty and vanity of all things, in which he teacheth that there is no certainty in any thing, but in the solid words of God, and that, to lie hid in the eminency of Gods word; he also wrote an History of the double Coronation of the Emperor Charls, and also of the excellency of the feminine sexe, and of the

apparitions of spirits; but seeing that he published commentaries on the Ars Brevis of Raymundus Lully [Ramon Llull], and was very much addicted to Occult Philosophy and Astrology, there were those who thought that he enjoyed commerce with devils, whom notwithstanding he confuted in his published Apology, and shewed, that he kept himselfwithin the bounds of Art, 1538, He wrote many learned orations, which manifest to all the excellency of his wit; but especially ten; the first on Platoes Benquet, uttered in the Academy of Tricina containing the praise of Love; the second on Hermes Trismegistus, and of the power and wisdom of God; the third for one who was to receive his degree of Doctor; the fourth for the Lords of Metz, when he was chosen their Advocate, Syndice and Orator; the fifth to the Senate of Luxenburg, for the Lords of Metz; The sixth to salute the Prince and Bishop thereof, written for the Lords of Metz; the seventh to salute as noble man, written likewise for the Lords of Metz; the eighth for a certain kinsman of his, a Carmelite, made Bachelor of Divinity, when he received his regency at Paris; the

ninth for the son of Cristiern King of Denmary, Norway, and Sweden, delivered at the coming of the Emperor; the tenth at the Funerall of the Lady Margret, Princess of Austand Burgundy; he wrote also a Dialogue concerning man, and a Declamation of a disputable opinion concerning originall sin to the Bishop of Cyrene; an Epistle to Michael de Arando Bishop of Saint Paul; a complaint upon a calumny not proved, Printed at Strasburg 1539. and therefore by these monuments published, the name of cornelius for his variety of Learning was famous, not only amongst the Germanes, butalso other Nations; for Momus himself carpeth at all amongst the gods; amongst the Heroes, Hercules hunteth after Monsters; amongst divels [devils] Pluto the king of helangry with all the ghosts; amongst Philosophers Democritus laugheth at all things, on tcontrary Heraclitus weepeth at all things; Pirrhias is ignorant of all things, and Aristotthinketh he knoweth all things; Diogenes contemneth all things; this Agrippa spareth none, he contemneth, knows, is ignorant, weeps, laught, is angry, pursueth, carps at allthings, being himself a Philosopher, a Demon, an Heroes [hero], a god, and all things.

Introduction Agrippa to the reader.  Agrippa to Trithemius.  Trithemius to Agrippa. Chap. 1. How Magicians Collect vertues from the Three-fold World, is Declared in

these Three Books. Chap. 2. What Magic is, What are the Parts thereof, and How the Professors thereof

must be Qualified. Chap. 3. Of the Four Elements, their Qualities, and Mutual Mixtions. Chap. 4. Of a Three-fold Consideration of the Elements. Chap. 5. Of the Wonderful Natures of Fire and Earth. Chap. 6. Of the Wonderful Natures of Water, Air and Winds. Chap. 7. Of the Kinds of Compounds, what Relation they stand in to the Elements,
and what Relation there is betwixt the Elements themselves and the Soul, Senses and Dispositions of Men.

Chap. 8. How the Elements are in the Heavens, in Stars, in Devils, in Angels, and lastly in God himself.

Chap. 9. Of the vertues of things Natural, depending immediately upon Elements. Chap. 10. Of the Occult vertues of Things Chap. 11. How Occult vertues are Infused into the several kinds of Things by Ideas,
thrugh the Help of the Soul of the World, and Rays of the Stars; and what

Introduction Agrippa to the reader.  Agrippa to Trithemius.  Trithemius to Agrippa. Chap. 1. How Magicians Collect vertues from the Three-fold World, is Declared in
these Three Books. Chap. 2. What Magic is, What are the Parts thereof, and How the Professors thereof

must be Qualified. Chap. 3. Of the Four Elements, their Qualities, and Mutual Mixtions. Chap. 4. Of a Three-fold Consideration of the Elements. Chap. 5. Of the Wonderful Natures of Fire and Earth. Chap. 6. Of the Wonderful Natures of Water, Air and Winds. Chap. 7. Of the Kinds of Compounds, what Relation they stand in to the Elements,
and what Relation there is betwixt the Elements themselves and the Soul, Senses and Dispositions of Men.

Chap. 8. How the Elements are in the Heavens, in Stars, in Devils, in Angels, and lastly in God himself.

Chap. 9. Of the vertues of things Natural, depending immediately upon Elements. Chap. 10. Of the Occult vertues of Things Chap. 11. How Occult vertues are Infused into the several kinds of Things by Ideas,

Things abound most with this vertue. Chap. 12. How it is that Particular vertues are Infused into Particular Individuals, even
of the same Species. Chap. 13. Whence the Occult vertues of Things Proceed. Chap. 14. Of the Spirit of the World, What It Is, and how by way of medium It Unites
occult vertues to their Subjects. Chap. 15. How we must Find Out and Examine the vertues of Things by way of

Similitude. Chap. 16. How the Operations of several vertues Pass from one thing into another, and
are Communicated one to the other. Chap. 17. How by Enmity and Friendship the vertues of things are to be Tried and

Found Out. Chap. 18. Of the Inclinations of Enmities. Chap. 19. How the vertues of Things are to be Tried and Found Out, which are in them

Specifically, or in any one Individual by way of Special gift. Chap. 20. The Natural vertues are in some Things throughout their Whole Substance,
and in other Things in certain Parts and Members. Chap. 21. Of the vertues of Things which are in them only in their Life Time, and

Such as Remain in them even After their Death. Chap. 22. How Inferior Things are Subjected to Superior Bodies, and how the Bodies,
the Actions, and Dispositions of Men are Ascribed to Stars and Signs. Chap. 23. How we shall Know what Stars natural Things are Under, and what Things
are under the Sun, which are called Solary. Chap. 24. What Things are Lunary, or Under the Power of the Moon. Chap. 25. What Things are Saturnine, or Under the Power of Saturn. Chap. 26. What Things are Under the Power of Jupiter, and are called Jovial. Chap. 27. What Things are Under the Power of Mars, and are called Martial. Chap. 28. What things are Under the Power of Venus, and are called Venereal. Chap. 29. Things are Under the Power of Mercury, and are called Mercurial. Chap. 30. That the Whole Sublunary World, and those Things which are in It, are

Distributed to Planets. Chap. 31. How Provinces and Kingdoms are Distributed to Planets. Chap. 32. What Things are Under the Signs, the Fixed Stars, and their Images. Chap. 33. Of the Seals and Characters of Natural Things. Chap. 34. How, by Natural Things and their vertues, We may Draw Forth and Attract

the Influences and vertues of Celestial Bodies. Chap. 35. Of the Mixtions of Natural Things, one with another, and their Benefits. Chap. 36. Of the Union of Mixt Things, and the Introduction of a More Noble Form,

and the Senses of Life. Chap. 37. How, by some certain Natural and Artificial Preparations, We may Attract
certain Celestial and Vital Gifts.

thrugh the Help of the Soul of the World, and Rays of the Stars; and what

Chap. 38. Chapter xxxviii. How we may Draw not only Celestial and Vital but also certain Intellectual and Divine Gifts from Above.
Chap. 39. That we may, by some certain Matters of the World, Stir Up the Gods of the World and their Ministering Spirits.
Chap. 40. Of Bindings; what Sort they are of, and in what Ways they are wont to be Done.
Chap. 41. Of Sorceries, and their Power. Chap. 42. Of the Wonderful vertues of some kinds of Sorceries. Chap. 43. Of Perfumes or Suffumigations; their Manner and Power. Chap. 44. The Composition of some Fumes appropriated to the Planets. Chap. 45. Chapter xlv. Of Collyries, Unctions, Love-Medicines, and their vertues. Chap. 46. Of natural Alligations and Suspensions. Chap. 47. Of Magical Rings and their Composition. Chap. 48. Of the vertue of Places, and what Places are Suitable to every Star. Chap. 49. Of Light, Colors, Candles and Lamps, and to what Stars, Houses and
Elements several Colors are Ascribed.

 

Chap. 50. Of Fascination, and the Art thereof. Chap. 51. Of certain Observations, Producing wonderful vertues. Chap. 52. Of the Countenance and Gesture, the Habit and the Figure of the Body, and
to what Stars any of these do Answer -- whence Physiognomy, and Metoposcopy, and Chiromancy, Arts of Divination, have their Grounds.
Chap. 53. Of Divination, and the Kinds thereof. Chap. 54. Of divers certain Animals, and other things, which have a Signification in
Auguries. Chap. 55. How Auspicas are Verified by the Light of Natural Instinct, and of some
Rules of Finding of It Out. Chap. 56. Of the Soothsayings of Flashes and Lightnings, and how Monstrous and
Prodigious Things are to be Interpreted. Chap. 57. Of Geomancy, Hydromancy, Aeromancy, and Pyromancy, Four Divinations
of Elements. Chap. 58. Of the Reviving of the Dead, and of Sleeping or Hibernating (wanting
victuals) Many Years together. Chap. 59. Of Divination by Dreams. Chap. 60. Of Madness, and Divinations which are made when men are awake, and of
the power of a Melancholy Humor, by which Spirits are sometimes induced into Men's Bodies.
Chap. 61. Of the Forming of Man, of the External Senses, also those Inward, and the Mind; and of the Threefold Appetite of the Soul, and Passions of the Will.
Chap. 62. Of the Passions of the Mind, their Original Source, Differences, and Kinds. Chap. 63. How the Passions of the Mind change the proper Body by changing its
Accidents and moving the Spirit.

Chap. 64. How the Passions of the Mind change the Body by way of Imitation from some Resemblance; of the Transforming and Translating of Men, and what Force the Imaginative Power hath, not only over the Body but the Soul.
Chap. 65. How the Passions of the Mind can Work of themselves upon Another's Body.
Chap. 66. That the Passions of the Mind are Helped by a Celestial Season, and how Necessary the Constancy of the Mind is in every Work.
Chap. 67. How the Mind of Man may be Joined with the Mind of the Stars, and Intelligences of the Celestials, and, together with them, Impress certain wonderful vertues upon inferior Things.
Chap. 68. How our Mind can Change and Bind inferior Things to the Ends which we Desire.
Chap. 69. Of Speech, and the Occult vertue of Words. Chap. 70. Of the vertue of Proper Names. Chap. 71. Of many Words joined together, as in Sentences and Verses, and of the
vertues and Astrictions of Charms. Chap. 72. Of the wonderful Power of Enchantments. Chap. 73. Of the vertue of Writing, and of Making Imprecations, and Inscriptions. Chap. 74. Of the Proportion, Correspondency, and Reduction of Letters to the Celestial
Signs and Planets, According to various Tongue, and a Table thereof. 
The life of Henry Cornelius Agrippa, Knight.

Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica, and indeed all of Western occultism. Without doubt, his book de occulta philosophia should be at the top of any required reading list for those interested in Western magic and esoteric traditions. 

Written in three books between the years 1509 and 1510 (he would have been 23 at the time), it was an ambitious attempt to rejuvenate the art of magic which had degenerated during the dark ages. He did this by assembling an intellectual and theoretical foundation from his extensive collection of sources. Agrippa started with a "systematic exposition of ... Ficinian spiritual magic and Trithemian demonic magic (and) ... treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p. 114). Other major sources used by Agrippa include Liber de mirabilibus mundi of pseudo-Albertus Magnus, Giovanni Pico's Oratio de Dignitate Hominis and Apologia, Johannes Reuchlin's De Verbo Mirifico, Pliny's Historia Naturalis, as well as Picatrix and the Hermetic and Neoplatonic texts. The resulting text circulated widely in manuscript form.]

Over twenty years later Agrippa undertook an extensive expansion and careful revision of the work, which was printed in 1533. Typesetting had scarcely begun before the book was denounced as heretical by the Dominican Inquisitor Conrad Köllin of Ulm. These last minute difficulties account for the inclusion of the lengthy retraction appended to book 3, as well as the absence of the printer's name or location. (Cf. V. Perrone Compagni, Cornelius Agrippa: De occulta philosophia Libri tres, Leiden: E.J. Brill, 1992, p. 11.) 

In his Mysteriorum Libri, John Dee makes frequent mention of Agrippa's book, to the extent that he seems almost to have memorized it. Portions of Agrippa's work are also frequently found appended to magical manuscripts or even liberally merged with the

The English translation appeared in London in 1651. The translator, identified only as "J.F." was probably John French, not J. Freake. (See Ferguson, I, 13 and DNB.) 
In 1801 Agrippa's text, in a slightly abridged form, was shamelessly plagiarized and published as his own work by Frances Barrett (The magus, or Celestial intelligencer, London 1801). This work can still be found in print. The latter was in turn plagiarized and published as his own work by L.W. de Laurence (The Great Book of Magical Art, Hindoo Magic & Indian Occultism, (Chicago, 1915)! He managed the 'Hindoo' part by replacing certain of the Hebrew names with pseudo-Sanskrit fabrications. 
This edition is a transcription of the Gregory Moule edition (Moule: London, 1651.) 
This electronic edition was based on the London 1651 Moule edition found in the British Library:

Title: Three Books of Occult Philosophy ... Translated ... by J. F. [i.e. John French.]    Main heading: AGRIPPA. Henricus Cornelius    Additional headings: F.. J.    Additional headings: FRENCH. John. M.D.    Publication details: pp. 583. R. W. for Gregory Moule: London, 1651. 4o.    Shelfmark: 1471.g.5.    Shelfmark: E.617.    Shelfmark: 232.l.7.(1)  

Graphics were supplied from 1533 Latin edition:   Title:      De occulta philosophia libri tres   Authors:    Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.   Published:  [S.l. (Köln/Cologne): s.n., 1533]

I have added text in [] primarily to facilitate searches, but also to include some corrections based on the original Latin (Leiden: E.J. Brill, 1992.) Note the Willis F. Whitehead edition (Chicago, Hahn & Whitehead, 1898) was used in the initial stages of this transcription, but it was found to be less accurate, so I went back and redid the transcription to reflect the earlier edition. His editorial efforts, aside from modernizing spelling, mainly consists of substituting euphemisms for sexual references or deleting them entirely (for examples see chapters 15 and 16). 

The Hebrew lettering in the English edition is full of errors; therefore I have used the Latin Edition (Leiden: E.J. Brill, 1992) to restore these per Agrippa's original intent. Unfortunately, this does not help track errors propagated from the defects in the early English editions.