 In order to understand the internal coherence of Agrippa’s intellectual journey, his entire oeuvre has to be taken into account. The task is made more difficult because of his specific writing strategy, which entailed hiding his true purposes beneath a mound of borrowed material and erratic juxtapositions. This style of thought and exposition requires Agrippa’s readers to piece together his “scattered meaning” (dispersa intentio) and to search for the theoretical message which is knowingly concealed within an unsystematic exposition. The literary technique of spreading knowledge in disguise, typical of the sapiential tradition, turned out to be increasingly important for most Renaissance intellectuals, who were “forced to create spaces for themselves by merging learning with prophecy” (Celenza 2001: 128). In addition, Agrippa composed his texts by gathering a wide range of concepts and quotations from ancient and contemporary sources, which were removed from their original context and re-composed in a new explanatory structure. Such a way of de-constructing and re-constructing his cultural models should be considered in the light of Agrippa’s ideological program. By “re-writing” his sources, he uncovered presuppositions and implications, which the sources themselves often left unsaid, and he connected together, in a single coherent design, arguments and points of view which remained separate in contemporary discussions. In this way, he added a “political” meaning to the new text which was not present in the purely cultural or religious critique put forward by his sources. This emphasis on the civic function of philosophy can be regarded as the most characteristic and “original” element in Agrippa’s works.