 Despite Pico’s effort to keep Kabbalah so well hidden in the Heptaplus that Christians would not reject the book outright, it was the extravagant and explicit theosophy of the Conclusions, framed posthumously by the Oration, that made him the patriarch of Christian Kabbalah. Reuchlin and other masters of this new syncretism looked back to Pico as their model; German theologians and biblical scholars were still debating his theses when the young Immanuel Kant began teaching in Königsberg. But by the end of the eighteenth century, Kant had so thoroughly revolutionized philosophy that its history had to be reformulated in Kantian terms. In practice, the task was to update the huge Critical History of Philosophy produced by Jacob Brucker in 1742, where the eclectic Brucker describes Pico as that worst of all monsters, a Platonizing, Judaizing syncretist. Half a century later, Wilhelm Tennemann began the revisionist History of Philosophy (1798–1819) in which Pico makes his first appearance as a proto-Kantian advocate of human freedom and dignity.