in Ersch. und Gruber's Allg. Encykl. 71 Bd.
1860.

Moeller, Geschichte d. Kosmologie i. d. Griech. K. his auf Origenes.
1860.

King, The Gnostics and their remains, 1873.

Mansel, The Gnostic heresies, 1875.

Jacobi, Art. "Gnosis" in Herzog's Real Encykl. 2nd Edit.

Hilgenfeld, Die Ketzergeschichte des Urchristenthums, 1884, where the
more recent, special literature concerning individual Gnostics is
quoted.

Lipsius, Art. "Valentinus" in Smith's Dictionary of Christian Biography.

Harnack, Art. "Valentinus" in the Encycl. Brit.

Harnack, Pistis Sophia in the Texte und Unters. VII. 2.

Carl Schmidt, Gnostische Schriften in koptischer Sprache aus dem Codex
Brucianus (Texte und Unters. VIII. 1. 2).

Joel, Blicke in die Religionsgeschichte zu Anfang des 2 Christl.
Jahrhunderts, 2 parts, 1880, 1883.

Renan, History of the Origins of Christianity. Vols. V. VI. VII.

[Footnote 300: We may consider here once more the articles which are
embraced in the first ten chapters of the recently discovered [Greek:
Didache ton apostolon], after enumerating and describing which, the
author continues (II. 1): [Greek: hos an oun elthon didachei umas tauta
panta ta proeiremena, dexasthe auton].]

[Footnote 301: It is a good tradition, which designates the so-called
Gnosticism, simply as Gnosis, and yet uses this word also for the
speculations of non-Gnostic teachers of antiquity (e.g., of Barnabas).
But the inferences which follow have not been drawn. Origen says truly
(c. Celsus III. 12) "As men, not only the labouring and serving classes,
but also many from the cultured classes of Greece, came to see something
honourable in Christianity, sects could not fail to arise, not simply
from the desire for controversy and contradiction, but because several
scholars endeavoured to penetrate deeper into the truth of Christianity.
In this way sects arose, which received their names from men who indeed
admired Christianity in its essence, but from many different causes had
arrived at different conceptions of it."]

[Footnote 302: The majority of Christians in the second century belonged
no doubt to the uncultured classes, and did not seek abstract knowledge,
nay, were distrustful of it; see the [Greek: logos alethes] of Celsus,
especially III. 44, and the writings of the Apologists. Yet we may infer
from the treatise of Origen against Celsus that the number of
"Christiani rudes" who cut themselves off from theological and
philosophi