 Book III was most affected by Agrippa’s meticulous recasting of the treatise. Through his contact with Latin kabbalistic texts (both, translations from Hebrew literature as well as works by Christian followers), Agrippa was able to insert many new chapters: on the Sephiroth, that is, the ten attributes or emanations surrounding the infinite; on the ten names of God; and on angels and demons. His (second-hand) openness to the Hebrew tradition inspired a more mature approach to a number of essential issues. In particular, the topic that humanity is created “in the image of God” became a more developed account of the human being as a “small world” (microcosmus). Juxtaposing the original nucleus, drawn from his own unfinished Dialogus de homine (Dialogue on Humankind), with selected passages from the doctrine of the Zohar, the most important kabbalistic work (via Giorgio’s De harmonia mundi), Agrippa was able to elaborate further his cherished doctrine of three parts of human soul. Since soul’s three parts (neshama, ruah, and nephesch in Hebrew) have different origins and natures, they also have different destinies. After the body’s death, the sensitive soul (nephesch, idolum) immediately dissolves. Mind (neshama), as the breath of God, is immune from sin and returns immediately to its abode, reuniting with its origin. Reason (ruah), by contrast, must undergo judgment with regard to the choices it has made in life: it will participate in the beatific vision if it has followed the way of the mind; it will be damned and reduced to the status of an evil demon if it has made itself a slave of the sensitive soul. In this way, the topic of humankind as created in the image of God assumed a more defined eschatological meaning. In Agrippa’s view, the Pauline “You are the temple of God” (I Corinthians 3:16) meant recognizing the presence of God in each human being—the mind, which characterizes the peculiar dignity of the microcosmus in conformity with humankind’s privilege of being made in the image of God. Interiority became the foundation of the intellectual and religious life. The cultural background of the magus must be wide-ranging, but his claim to perfection is to be founded on his self-consciousness.