 When, at last, he was allowed to leave France, Agrippa accepted the office of archivist and imperial historiographer at the court of Margaret of Austria, governor of the Low Countries, in Antwerp. He finally dedicated himself to publishing his writings. In 1529 a collection of his short treatises was printed in Antwerp by Michael Hillenius, and in 1530 another Antwerp printer, Johannes Graphaeus, brought out De vanitate. In 1531, Graphaeus also printed the enlarged version of Book I of De occulta philosophia, dedicated to Hermann von Wied, Archbishop Elector of Cologne (1477–1552), and the table of contents for Book II and III. Both De vanitate and De occulta philosophia circulated widely, thanks to further editions (in Antwerp, Cologne, and Paris), and once more Agrippa found himself in trouble with the religious authorities. The Louvain theologians, questioned by Margaret of Austria herself, condemned De vanitate as scandalous, impious and heretical, and so did the Sorbonne with respect to the Paris edition. The Parlement at Mechelin was informed of the Louvain professors’ judgment, and required Agrippa to answer their accusations. He replied with two fearless writings, refuting, point by point, the criticisms in his Apologia (Defense) and accusing, in turn, his opponents of ignorance and bad faith in his Querela (Complaint). These events obviously put an end to Agrippa’s career at Margaret’s court, and he was once again seeking a new protector. Hermann von Wied, who was both interested in occult sciences and sympathized with moderate religious reform, offered him protection and, in June 1532, brought him into his own household. Eventually, Agrippa was able to deliver the complete, final version of De occulta philosophia to the Cologne printer Johannes Soter, who in November was already typesetting it. Shortly before Christmas, however, the Dominican inquisitor Conrad Köllin denounced the book as heretical and blasphemous, getting the city’s Senate to suspend the printing. Agrippa’s impassioned and controversial appeal to the Cologne Senate (Zika 2003: 99–124) did not succeed in resolving the impasse. It was, instead, the forceful intervention of Hermann which enabled De occulta philosophia to appear, even though accompanied by an appendix including the chapters of De vanitate which criticized magic.