By Christopher I. Lehrich

This can be the 1st glossy learn of Agrippa's occult philosophy as a coherent a part of his highbrow paintings. via demonstrating his sophistication, it demanding situations conventional interpretations of Agrippa as an highbrow dilettante, and makes use of sleek concept and philosophy to explain the intricacies of his concept. It additionally argues for a brand new, interdisciplinary method of magic and its position inside of early smooth tradition, utilizing a transhistorical conversational version to appreciate and interpret the texts. The research walks the reader throughout the textual content of De occulta philosophia, Agrippa's 1533 masterpiece, explicating the customarily hidden constitution and argument of the paintings. This quantity will in particular curiosity early sleek highbrow historians, historians of religions, and students attracted to the heritage of linguistic philosophy.

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Extra resources for The Language of Demons and Angels: Cornelius Agrippa's Occult Philosophy (Brill's Studies in Intellectual History)

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83 More often, he engages in satire reminiscent of (if generally less elegant than) Erasmus’s Encomium moriae, as in his brutal assault on monks: . 85 81 De vanitate, Ad lectorem, 6-8/7-8: “. ultra Sauromatas & glacialem relegabunt vagi Cosmimetrae. . Peccata reservabunt aeternis ignibus plenipotentes Pontifices. ” 82 De vanitate 45, 94-96/130-133; goetia is a general term for magic dealing with evil spirits or the spirits of the dead, from the Greek (@0J,\" [Liddell and Scott give “witchcraft,” but see the discussion of definitions above].

See also W. Schmitz, “Das humanistische Verlagsprogramm Johannes Soters,” in Mehl, Humanismus in Köln, 77-111. 73 Commentaria in Artem brevem Raimundi Lulli; Tabula abbreviata commentariorum arts inventivae, in Opera, 2, 319-451; the tabula abbreviata is lacking in Opera, but included in the later printing [Opera, In Duos Tomos concinne Digesta. . )], which is more complete than the earlier version from which the Olms facsimile was made; Albert Caillet (Manuel bibliographique des sciences psychiques ou occultes, 3 vols.

53 Trithemius approved, and encouraged Agrippa to 49 Charles G. Nauert, Agrippa and the Crisis of Renaissance Thought (Urbana: University of Illinois Press, 1965). I will eschew constant citations to this seminal work. 50 On Cologne’s traditionalism, see James V. , Humanismus in Köln (Cologne: Böhlau Verlag, 1991), esp. Charles G. Nauert, “Humanists, Scholastics, and the Struggle to Reform the University of Cologne, 1523-25,” 39-76. 51 Epistolae 1, 23 (ab D. ” 52 On Agrippa’s secret society, see Nauert, Agrippa, 17-25 et passim.

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