pposed to [Greek:
mimesis]. Cf. _Vit. Apoll._ vi. 19, [Greek: mimesis men
demiourgesei ho eiden, phantasia de kai ho me eiden].]

[Footnote 338: Reuchlin, _De arte cabbalistica_: "Est enim Cabbala
divinae revelationis ad salutiferam Dei et formarum separatarum
contemplationem traditae symbolica receptio, quam qui coelesti
sortiumtur afflatu recto nomine Cabbalici dicuntur, eorum vero
discipulos cognomento Cabbalaeos appellabimus, et qui alioquin eos
imitari conantur, Cabbalistae nominandi sunt."]

[Footnote 339: The mystical Rabbis ascribe the Cabbala to the angel
Razael, the reputed teacher of Adam in Paradise, and say that this
angel gave Adam the Cabbala as his lesson-book. There is a clear and
succinct account of the main Cabbalistic docrines in Hunt, _Pantheism
and Christianity_, pp. 84-88.]

[Footnote 340: But the notion that the deepest mysteries should not be
entrusted to writing is found in Clement and Origen; cf. Origen,
_Against Celsus_, vi. 26: [Greek: ouk akindynon ten ton toiouton
sapheneian pisteusai graphe]. And Clement says: [Greek: ta aporreta,
kathaper ho theos, logo pisteuetai ou grammati]. The curious legend of
an oral tradition also appears in Clement (_Hypolyp. Fragm._ in
Eusebius, _H.E._ ii. I. 4): [Greek: Iakobo to dikaio kai Ioane kai
Petro meta ten anastasin paredoke ten gnosin ho kyrios, outoi tois
loipois apostolois paredokan, oi de loipoi apostoloi tois
hebdomekonta, on eis en kai Barnabas.] Origen, too, speaks of "things
spoken in private to the disciples."]

[Footnote 341: The following extract from Pico's _Apology_ may be
interesting, as illustrating the close connexion between magic and
science at this period: "One of the chief charges against me is that I
am a magician. Have I not myself distinguished two kinds of magic?
One, which the Greeks call [Greek: goeteia], depends entirely on alliance
with evil spirits, and deserves to be regarded with horror, and to be
punished; the other is magic in the proper sense of the word. The
former subjects man to the evil spirits, the latter makes them serve
him. The former is neither an art nor a science; the latter embraces
the deepest mysteries, and the knowledge of the whole of Nature with
her powers. While it connects and combines the forces scattered by God
through the whole world, it does not so much work miracles as come to
the help of working nature. Its researches into the sympathies of
things enable it to bring to light hidden marvel