Commentaries on the Occult Philosophy of Agrippa by Willy Schrodter

By Willy Schrodter

AGRIPPA, THE 16TH-CENTURY thinker, released a widely known and infrequently referenced esoteric vintage -- 3 Books of Occult Philosophy (Natural Magic, Celestial Magic, and Ceremonial Magic). until eventually lately those 3 volumes have been challenging to discover in English, even though that they had been translated within the seventeenth century and released in England. Willy Schrodter observed the price in those texts from a modern standpoint, and compiled copious notes and observation on a number of the matters pointed out in Agrippa's opus. His study makes Agrippa comprehensible, delivering clinical affirmation for Agrippa's possible outlandish claims with rigorously documented parallel situations. it's Schrodter's illuminating examples, taken from the main diversified fields of study, that represent the true and lasting worth of this compilation.

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A second issue concerns the extent and nature of Andronicus’ contribution. 11 Against (a) Barnes 1997, 28–31 has pointed out that later ancient scholars, when they discuss variant readings in the text of Aristotle, never appeal to Andronicus’ edition as an authority, and that neither A nor B says anything against the supposition that Andronicus’ text was a lineal descendant of the allegedly inferior text of Apellicon, improved purely on the basis of conjecture. G might seem to be a counter-example to the point about variant readings, but Barnes 1997, 30 explains that Dexippus is paraphrasing the larger of Porphyry’s two commentaries on the Categories, not now extant (only the shorter one survives), and that it is clear from 6A that what Porphyry said was that because Boethus and Andronicus omitted ‘of the being’, therefore some MSS must have omitted the words.

Or, as Hahm 2007, 98 translates, ‘were unable to philosophize in a systematic [or substantive] way, but merely prattled on about philosophical propositions’. See the commentary. 24 The rediscovery of Aristotle’s works? 25 (4) Rome too made a great contribution here. For immediately after Apellicon’s death Sulla, who captured Athens, carried off Apellicon’s library, and when it was brought here the scholar Tyrannio, by cultivating4 the person in charge of the library, took it in hand, being an enthusiast for Aristotle, [as did]5 also certain booksellers who used poor scribes and did not compare [the copies with the originals], as happens also with other books copied for sale, both here [in Rome] and in Alexandria.

16) The potential is twofold, that according to the disposition and that in actuality. In actuality, in the way in which the person who is awake is said to possess soul; according to the disposition, as the one who is asleep. So that the latter too should fall under [the definition], he added ‘potentially’. He declared much else about many things, which it would be a long business to enumerate . . This summary of Aristotle’s doctrines in Diogenes Laertius’ book 5 seems to go back at least in part to the Hellenistic period,12 and in particular shows affinities with the thought of Critolaus.

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