Of The Aire

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 Elements, but count it as a Medium or glew, joyning things together, and as the resounding spirit of the worlds instrument. It immediatly receives into it self the influencies of all Celestiall bodies, and then communicates them to the other Elements, as also to all mixt bodies: Also it receives into it self, as if 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 newly hid, is moved with fear and dread; because the Aire in that place being full of the dreadfull species of Man-slaughter, doth, being breathed in, move and trouble the spirit of the man with the like speci|es, whence it is that he comes to be afraid. For every thing that makes a sudden impression, astonisheth nature. 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 animals 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 them, they may be carryed to the sence 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 can|not precisely give an estimate of the time when it is, yet of ne|cessity it must be within 24. hours; and I my self know how to do it, and have often done it. The same also in time past did the Abbot Tritenius both know and do. Also when cer|tain appearances, not only spirituall, but also naturall do flow forth from things, that is to say, by a certain kind of flowings forth of bodies from bodies, and do gather strength in the Air, they offer, and shew themselves to us as well through light as motion, as well to the sight as to other senses, and sometimes work wonderfull things upon us, as Plotinus proves and teacheth. And we see how by the South wind the Air is condensed into thin clouds, in which, as in a Looking-glass are reflected representations at a great distance of Castles, Mountains, Horses, and Men, and other things, which when the clouds are gone, presently vanish. And Aristotle in his Meteors shews, that a Rainbow is conceived in a cloud of the Aire, as in a Looking-glass. And Albertus saith, that the effigies of bodies may by the strength of nature, in a moist Aire be easily repre|sented, in the same manner as the representations of things are in things. And Aristotle tels of a man, to whom it happened by reason of the weakness of his sight, that the Aire that was near to him, became as it were a Looking-glass to him, and the optick beam did reflect back upon himself, and could not penetrate the Aire, so that whithersoever he went, he thought he saw his own image, with his face towards him, go before him. In like manner, by the artificialness of some certain Looking-glasses, may be produced at a distance in the Aire, beside the Looking-glasses, what images we please; which when ignorant men see, they think they see the appearances of spirits, or souls; when indeed they are nothing else but semblances kin to themselves, and without life.

Reference

Three Books of Occult Philosophy Written by Henry Cornelius Agrippa of Nettesheim, Counseller to Charles the Fifth, Emperor of Germany and Judge of the Prerogative Court

Translated out of the Latin into the English Tongue, By J.F

London, Printed by R.W. for Gregory Moule, and are to be sold at the Sign of the three bibles neer the West-End of Pauls. 1651