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Agrippa
Michael H. Keefer
sciences are false and of no use for salvation: only through faith in God can spiritual
regeneration and true knowledge be obtained.
These two works may appear to contradict one another. But the magical
Hermetic-Cabalistic-Neoplatonic syncretism of the former and the loosely skeptical
fideism of the latter are both based upon an Hermetic doctrine of regeneration and
deification which Agrippa also found in Christian, Cabalistic, and Neoplatonic texts, and
which he understood as the central principle of both magic and the Christian religion.
Moreover, while De vanitate does not spare such disciplines as logic, dicing, prostitution,
and scholastic theology, it attacks only the most obviously demonic forms of magic, and
actually praises others. To Spenser's generation, the attractiveness of Agrippa's two major
works (and of De vanitate especially) seems to have lain in their unstable but persuasive
fusion of apparently Protestant doctrines with occult and Neoplatonic ideas.
Spenser certainly knew of Agrippa, perhaps through Gabriel Harvey, who wrote
in 'A New Yeeres Gift': 'A thousand good leaves be for ever graunted Agrippa. / For
squibbing and declayming against many fruitlesse / Artes, and Craftes, divisde by the
Divls and Sprites, for a torment, / And for a plague to the world: as both Pandora,
Prometheus, / And that cursed good bad Tree, can testifie at all times' (Three Letters 3 in
Var Prose p 465). Whether Spenser read De vanitate as closely as did Sidney remains in
doubt (see Hamilton 1956b). But his account of the Ape's court in Mother Hubberds Tale
(659-716, 794-921) suggests indebtedness to Agrippa's chapter 68, which describes life
at court as 'wholye voyde of shame, and what naughtines so ever in any place is found in
cruel beasts, al this seemeth to be assembled in the route of courtiers, as in one body:
there is found ... the deceit of the Foxe ... the scoffinge of the Ape.' The jests of chapter 3
(eg, 'it is said of a Prieste ... who when he had many burnte offringes, to the ende he
mighte not offende againste Grammar, he consecrated them with these woordes, Haec
sunt Corpora mea, that is, these are my Bodies.... From whence came that opinion of the
Waldenses ... and of others of later time, about the Eucharist, but of this woorde, is?') are
echoed in lines 385-9 of the same poem: 'Of such deep learning little had he neede, / Ne
yet of Latine, ne of Greeke, that breede / Doubts mongst Divines, and difference of
texts, / From whence arise diversitie of sects, / And hatefull heresies, of God abhor'd.' De
occulta philosophia is one possible source of Spenser's knowledge of Neoplatonic
doctrines, of numerology, and of the Cabala; other aspects of the work, such as Agrippa's
chapters on talismanic imagery (2.35-49), may also have been of interest to him. His