 The allegorical interpretation of the original sin which Agrippa borrowed from Paulus Ricius’ Isagoge (Introduction) was repeated two years later in his De originali peccato (On Original Sin), written in 1518, but published in 1529. Adam is faith, the foundation of reason. The Tree of Life, that is, the privilege of knowing and contemplating God, was reserved to him. Eve is reason, which was allowed to have a relationship with the snake, that is, with material things and the senses. Unlike Adam, she was not forbidden to eat from the Tree of Knowledge, that is, to know the physical world. Our ancestors were equally responsible for original sin, but in different ways: Eve/reason, because she placed trust and hope in the senses and weakened faith’s firmness with her arguments; Adam/faith, because he, wishing to indulge his woman, turned away from God to the sensory world, relying entirely on the conclusions which reason drew from senses. Agrippa did not generally censure the potential of reason, but emphasized the hierarchical link between faith and reason. We are not allowed to debate de divinis (“about divine matters”), in which we must only have faith and hope. Instead, we can speculate about created beings, but not have faith and hope in them.