Of the Epilogue to the Whole Work
Perrone Compagni — Table of Comparison
1533 edition (3:63): W, 3: 51-52-50-53 + many additions
This chapter, divos ac de sacris temporibus (“Of the Epilogue to the Whole Work”), occupies a significant place in Agrippa's systematic exposition of occult philosophy. In the 1533 Cologne printed edition (De occulta philosophia libri tres, sigla K in Perrone Compagni's critical apparatus), the text represents Agrippa's mature formulation of the ideas it addresses, the product of over two decades of reading, travel, and revision since the composition of the Würzburg draft.
This chapter derives from W 3:51 of the Würzburg draft, but has been substantially expanded — Perrone Compagni notes many additions. The scale of interpolation suggests Agrippa rethought and broadened the original argument considerably; the 1533 text is in essence a new development of the earlier material rather than a simple revision.
The extent of revision in this chapter illustrates the dynamic character of Agrippa's rewriting process. Rather than simply updating facts, he appears to have substantially reconfigured the argument. Comparison with the partial edition A — which represents an intermediate stage — may reveal whether the additions were introduced gradually or in a single later revision.
Scholarly Perspectives
Book III's subject is ceremonial or intellectual magic — the operations performed at the highest of Agrippa's three world-levels, the divine or intellectual realm. Lehrich (2003) argues that this book addresses the central problem of the entire work: how can the human magician make genuine contact with the divine? The answer involves the hierarchy of angels and demons, the power of divine names, the ritual preparation of the magician, and ultimately the capacity for ecstatic union with God. Van der Poel (1997) situates Book III within Agrippa's broader theological project: ceremonial magic is not a rival to Christian religion but an intensification of it, demanding the same virtues of faith, hope, and charity that theology identifies as conditions of union with God.