Western Elemental Correspondences

Different Presocratics proposed the “original stuff” comprising material existence is water,¹ earth,² air,³ or fire.⁴ It was Empedocles who suggested these four “roots” coexist in various combinations,⁵ mixed by the motive forces of love and strife.⁶ Plato put forth that particles of each “element” (Gk. στοιχεῖα) manifest in a particular form (the Platonic solids), which in turn influence its physical properties.⁷

Aristotle popularized the notion that the classical elements are matter with certain qualities and may be differentiated by their hot/cold and wet/dry characteristics.⁸ The hot quality brings together similar things, whereas the cold quality brings things together regardless of similarity. Wet elements are adaptable in shape, whereas dry elements are not. The elements may interact with one other, and one element may transform into another if its hot/cold and wet/dry qualities are altered.⁹ Aristotle also integrated Plato’s aether¹⁰ as the quintessence (fifth element) that gave rise to the four terrestrial elements. Aether transcends hot/cold and wet/dry dualities, and is instead associated with the celestial spheres and heavenly bodies.¹¹

The Aristotelian model inspired the humoral doctrine proposed by Hippocratic authors¹² and expanded by Galen.¹³ Here, the four humors (body fluids) are the bearers of elemental properties in the human body. Their balance is responsible for our health and personality, with imbalance potentially leading to disease and discontent.¹² The optimum combination of humors varies among individuals, and further fluctuates according to season, age, and lifestyle.¹²

During the Renaissance Agrippa explored the elemental world, elucidating its esoteric properties through sympathetic correspondence.^14,15 He primarily focuses on the terrestrial elements, as aether is the medium conferring their esoteric properties. Each terrestrial element expresses itself via a particular modality in the celestial, terrestrial, and infernal worlds.¹⁴ Through various ancient and contemporary sources, Agrippa provided a valuable synthesis of Neoplatonism, Hermetics, and Judeo-Christian mysticism.

In the 1800s Lévi expanded the western repertoire of esoteric elemental knowledge.^16-18 In addition to updating some of the correspondences listed by Agrippa¹⁴ he presents new ones.¹⁶ One of his major overall contributions was linking the Tarot to Qabala,^16,18 which permitted him to correspond each Tarot suit to a classical element.^16,19 The elemental attributions of the court cards were developed by others.²⁰ Lévi’s synthesis also provides a ritual framework for commanding the elementals¹⁶ described by Paracelsus.²¹

Later, Crowley consolidated²² and updated^22,23 many elemental correspondences of the time, while also presenting new ones. He further linked core concepts of Buddhism and Hinduism to the elements through Qabala. Note that his arrangement differs from Jewish mysticism,²⁴ Lévi,^16-18 and the Golden Dawn.²⁵ To this day, his magical synthesis remains relevant to magicians from a diverse variety of backgrounds and preparations.

Western correspondences for each classical element are shown below. Feel free to modify them to your liking or substitute your own. The oldest source, when available, is cited. A subset of additional correspondences, including Hermetic²⁶ and Neopagan²⁷ ones, have also been included. This is not an exhaustive table. Eastern correspondences have been deliberately omitted, as they deserve their own space so they are not overshadowed. Comments, criticisms, corrections, and suggestions may be submitted via the Contact page.

^aCrowley ²² assigns ʾet because it is composed of the first (א) and last (ת) letters of the Hebrew alphabet.

^bAether transcends light (active)/heavy (passive), male (projective)/female (receptive), and other dualities.

^cLévi¹⁶ classifies earth as male (projective) and fire as female (receptive).

^dIn some traditions, aether is associated with the zodiac wheel itself.

^eAether transcends space and time. In neopaganism²⁷ it is attributed to either the center or everywhere. It is also attributed to the wheel of turning seasons.

^fCrowley²³ proposes “to go” (Lat. ire) as the emergent power of the sphinx, and associates it with aether. The sphinx is a chimera of the four kerubic animals described in Ezekiel’s vision in The Holy Bible.

^gCrowley²² switches Agrippa’s¹⁴ associations of John (air) and Matthew (water). He also associates the Holy Ghost with aether.

^hSingular angelic orders (choirs) are listed on the Seventh Pentacle of the Sun in The Key of Solomon the King²⁸ and are called the “elemental ruler” in many occult texts. Agrippa¹⁴, Crowley²², and others also list singular orders. The plural of each order is shown in the table.

ⁱAgrippa¹⁴ associates the Kerubim with air.

^jThe name “Arel” (Heb. אראל) is the elemental angel of fire identified on the Seventh Pentacle of the Sun in The Key of Solomon the King,²⁸ while “Ariel” (אריאל) is identified as the ruler of elemental fire. The names “Arel” and “Ariel” appear to be switched, as the other elemental rulers listed are singular angelic orders. “Arel” is an alternate Romanization of “Erel,” the singular form of the orders collectively known as “Arelim” or “Erelim.” To further complicate things, Agrippa¹⁴ identifies “Ariel” (אריאל) as the ruler of elemental earth, whereas Crowley²² identifies ʾAriʾel (“אריאל”) as the ruler of elemental air and ʾErʾel (“אראל”) as the angel of elemental fire.

^kIn The Key of Solomon the King²⁸, Tarshishim (Heb. תרשישים) is spelled תרשים [sic].

^lLévi¹⁶ never states the source language of the elemental king names.

^mIn some traditions, the lamp is associated with aether.

ⁿThe demon kings are related to the elements via the cardinal directions they rule. Agrippa¹⁴ attributes Amaymon (Amaimon²⁹), Paymon (Paimon²⁹), Egyn (an alias of Ariton²⁹), and Oriens (Uriens²⁹) to earth, air, water, and fire, respectively. Many alternate correspondence schemes are present throughout various Medieval and Renaissance grimoires.

^oIn some traditions, wands and swords are switched.

^pCrowley²² associates the Major Arcana with aether.

^qCrowley²² associates the Aces with aether (and Keter).

^rAgrippa’s¹⁴ elemental correspondences for each metal somewhat reflect his elemental correspondences for each planet (via the respective metal). Lévi¹⁶ also relates the metals to the elements but deviates from Agrippa, assigning lead to earth, gold and silver to air, mercury to water, and iron and copper to fire. Crowley²⁶ only attributes the metals to the planets.

^sAgrippa¹⁴ and Lévi²⁰ associate the eagle with air and man with water.

^tIn neopaganism,²⁷ mastic is associated with aether.

^uLévi¹⁶ associates azoth with air and mercury with water.

^vAgrippa¹⁴ associates hearing with air, and taste and smell with water. He does not address aether.

^wAgrippa¹⁴ associates bones with earth, flesh with air, humors with water, and the spirit with fire.

^xI don’t know the original source. Tiberias was added last, though.

^yCrowley²² links the Tribes of Israel to the zodiac, not the elements directly. Here, the tribes are related to the elements via their zodiac signs for the sake of consistency. Agrippa¹⁴ assigns Reʾuben, Shimeʿon, and Gad to earth, Yehuda, Yisasakar, and Zebulun to air, Menasheh, Bineyamin, and ʾEferaim to water, and Dan, ʾAsher, and Naptali to fire.

References

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Originally published: September 21, 2018
Last updated: May 27, 2023