It is in this profit that Yates presents its paradoxical thesis, deeply inquietante, of that without the magos very probably it would not have the scientists. The function of mago of the Renaissance was to have transformed ' ' vontade' ' ; it was worthy and important that the man operated, as the religion. Probably redescoberta of the Air-tight one and the magic promoted a new direction to the will human being; Trismegisto it can have played on the mind human being an important and distinguishing paper in the formation of the human destination, as well as of the formed bases of a new science that if would consolidate later. It is clearly that it had forts pleas to the hermetismo. Against the magic, the contraposition if gave for the opinions catholics and protestants. Of that they had disapproved the magical teachings we can elencar three important figures. Giovanni Francesco Pico disapproves with vigor the talismans of Ficino and the magic of its uncle.
The protestant Johann Weir considered the practical superstitious catholics and desired a religion entirely exempts of the magic. The Jesuit Martn Del River condemned the use of talismans, although that she admitted some forms of natural magic. Another resistance to the magic was based by the critical humanists. For Yates, the antipatia humanist for the studies of mathematics and metaphysics became, in century XVI and XVII, a hatred for the past and a fear for its magic; it appears, thus, a terror for the magic, the ignorance and for not understanding of such studies. The example of Erasmo de Roterd illustrates this resistance. Erasmo was a humanist who valued the classic erudio, the good return and retaken one Latin to the Christian sources. This thinker did not use air-tight books and doubted the Chaldean oracles, giving to understand that he did not have great consideration for the air-tight cabala and teachings.