 In Book III, Agrippa commits the physical and celestial worlds to the protection of religion, which has the task of guaranteeing a rigorously non-superstitious magic, immune to demonic deceptions. Religion provides the magus with a model of moral improvement, allowing him to realize the Hermetic ideal of the perfect philosopher, perfect magus, and perfect “priest” (sacerdos). In describing the human path to Hermetic deification, the first draft of Book III makes a clear distinction between faith and science. Agrippa draws on Reuchlin to define the link between illumination, offered by God to the human mind through faith, and reason, which can gain true knowledge only by receiving it from the mind. Reason, after attaining the innate contents of the mind, produces a science which is legitimized by its divine origins and is therefore not susceptible to the assault of doubts and errors. This was only an initial (and somewhat vague) approach to a topic which would play an increasingly crucial role in Agrippa’s thought. At this time, the primacy of faith, as expressed by Reuchlin, functioned chiefly as the basis for a powerful and reliable operative practice. As far as kabbalistic magic was concerned, Agrippa seemingly played down Reuchlin’s raptures about the Hebrew language, assimilating the sacred Hebrew names, instituted by God as the vehicles of his power, to the so-called “strange” or “foreign words” (barbara verba) of ancient theology and Neoplatonic theurgy.