 Basically, the first draft of De occulta philosophia was structured as a survey, which owed much to Marsilio Ficino’s De vita (On Life), Giovanni Pico della Mirandola’s Oratio (de dignitate hominis, Oration [on the Dignity of Humankind]), and Johannes Reuchlin’s De verbo mirifico. These authors had already endeavored to restore magic, distinguishing (from different perspectives and with different aims) between true and false magic, between philosophy and pseudo-philosophy, between the sacred and the sacrilegious. Agrippa’s program followed a slightly different path. For Giovanni Pico, magic was “the most perfect accomplishment of natural philosophy” (Oration, p. 226). Instead, for Agrippa, it was “the most perfect accomplishment of the noblest philosophy” (totius nobilissimae philosophiae absoluta consummatio, I, 2, p. 86). This definition had significant implications. Unlike his predecessors, Agrippa conceived of magic as a comprehensive knowledge, gathering together all the cognitive data collected in the various fields of human learning, and making explicit their potentials for acting on reality. Therefore, according to the three different levels of being, there were three different operative areas to which magic applied, making it possible to distinguish three ‘forms’ of magic: natural magic, astrological (and numerological) magic, and ‘religious’ or ‘ceremonial’ magic, that is, the kabbalistic and theurgic magic. All three forms are true and good, if properly practiced in the context of the reformed magic. This assessment highlighted that Agrippa had moved away from another of his sources. In De verbo mirifico, Johannes Reuchlin had proposed a similar tripartite division in the “wonder-working art” (ars miraculorum), but he had also recognized the intrinsic risks of each “form”. Magic based on physics (natural magic) cannot be checked and is therefore limited in its powers. Magic based on astrology is often false and confused. As far as ceremonial magic is concerned, goetia, which relies on malign demons, is clearly superstitious; theurgy, which attempts to establish contact with benign demons, is practicable in theory, but complicated and dangerous in practice. Therefore, Reuchlin favored a more reliable and efficacious alternative, a fourth way, called the “art of soliloquy” (ars soliloquia), based on the use of the holy name of Christ. While sharing Reuchlin’s enthusiasm for this thaumaturgic philosophy, Agrippa’s view was broader, also embracing Ficino’s astrological magic, Pico’s natural magic, and Neoplatonic and Hermetic theurgic magic. The all-inclusiveness of his “restored” magic also allowed him to recover the legacy of the medieval tradition (of Albertus Magnus, above all) and even to pay some attention to popular beliefs—justifying them within a Neoplatonic conceptual framework.