 It also meant that Lefèvre could find in Aristotle the basis for the concord of all knowledge. He thus held together two potentially divergent approaches: his editorial efforts to “purify” Aristotle accompanied his efforts to find a pious metaphysical framework for philosophy, including elements that clearly belonged to Neoplatonic traditions. At first, Lefèvre’s encyclopedic projects extended to the Neoplatonic texts revived by Ficino and Bessarion, among others. In 1494, as mentioned above, he published Ficino’s important translation of the writings attributed to Hermes Trismegistus, along with his own short argumenta. Around the same time, he published De magia naturali, which drew on Ficino’s medical cosmology in the Three Books on Life, as well as Giovanni Pico della Mirandola’s cabbalistic interests. But by 1505 his optimism about the fruitfulness of this esoteric approach had lessened. As Pantin (1988) has shown, Lefèvre’s 1505 edition of the Hermetic corpus includes, among its additions, more cautions against unorthodox readings than the previous edition, just as he would do the next year when recompiling Plato’s Laws and Republic in his Hecatonomiae.