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 be if it were possible, as Matter suggested, to have one founded on the history of the generation of the sects, distinguishing the school where Gnosticism had its beginning, and naming the schools which successively in different places altered in different directions the original scheme. But a good classification of this kind is rendered impossible by the scantiness of our materials for the history of Gnosticism. Irenaeus is the first to give any full details, and he may be counted two generations later than Valentinus; for Marcus, the disciple of Valentinus, was resisted by one whom Irenaeus looked up to with respect as belonging to the generation above his own. The interval between Valentinus and the beginning of Gnosticism was, moreover, probably quite as great as that between Valentinus and Irenaeus. The phrase used by Hippolytus in telling us that the Naassenes boasted that they alone "knew the depths" was also a watchword of the false teachers reprobated in the Apocalypse (Rev. ii. 24). We can hardly avoid the inference that these Naassenes inherited a phrase continuously in use among heretical teachers since before the publication of the Revelation. Of the writers who would deny the pastoral epistles to be St. Paul's, a large proportion date the Revelation only 2 or 3 years after St. Paul's death; therefore, whether or not it was St. Paul who wrote of the "falsely called knowledge," it remains probable that heretical pretenders to Gnosis had arisen in his lifetime. If the beginnings of Gnosticism were thus in apostolic times, we need not be surprised that the notices of its origin given by Irenaeus more than a century afterwards are so scanty; and that the teachers to whom its origin has been ascribed, Simon, Menander, Nicolas, Cerinthus, remain shadowy or legendary characters. It follows that conclusions as to the order of succession of the early Gnostic sects and their obligations one to another are very insecure. Still, some general facts in the history of the evolution of Gnosticism may be considered fairly certain; and we are disposed to accept the classification of Lipsius and count three stages in the progress of Gnosticism, even though there may be doubt to what place a particular sect is to be assigned. The birthplace of Gnosticism may be said to be Syria, if we include in that Palestine and Samaria, where church tradition places the activity of those whom it regards as its founders, Simon and Menander. It may also be inferred from the use made of O.T. and of Hebrew words that Gnosticism sprang out of Judaism. The false teaching combated in Colossians, which has several Gnostic features, is also distinctly Jewish, insisting on the observance of Sabbaths and new moons. The Epp. to Timothy and Titus, dealing with a somewhat later development of Gnosticism, describe the false teachers as "of the circumcision," "professing to be teachers of the law" and propounders of "Jewish fables." It is not unlikely that what these epistles characterize as "profane and old wives' fables" may be some of the Jewish Haggadah of which the early stages of Gnosticism are full. The story of Ialdabaoth, e.g., told by Irenaeus (i. 30), we hold to date from the very beginning of Gnosticism, if not in its present shape, at least in some rudimentary form, as fragments of it appear in different Gnostic systems, especially the representation of the work of Creation as performed by an inferior being, who still fully believed himself to be the Supreme, saying, "I am God, and there is none beside me," until, after this boast, his ignorance was enlightened. The Jewish Cabbala has been asserted to be the parent of Gnosticism; but the records of Cabbalistic doctrine are quite modern, and any attempt to pick out the really ancient parts must be attended with uncertainty. Lipsius (p. 270, and Grätz, referred to by him) shews that the Cabbala is certainly not older than Gnosticism, its relation to it being not that of a parent, but of a younger brother. If there be direct obligation, the Cabbala is the borrower, but many common features are to be explained by regarding both as branches from the same root, and as alike springing from the contact of Judaism with the religious beliefs of the farther East. Jewish Essenism especially furnished a soil favourable to the growth of Gnosticism, with which it seems to have had in common the doctrine of the essential evil of matter, as appears from the denial by the Essenes of the resurrection of the body and from their inculcation of a disciplining of man's material part by very severe asceticism. (See Lightfoot, Colossians, 119 seq.) Further, the Ebionite sects which sprang out of Essenism, while they professed the strongest attachment to the Mosaic law, not only rejected the authority of the prophetical writings, but dealt in a very arbitrary manner with those parts of the Pentateuch which conflicted with their peculiar doctrines. We have parallels to this in theories of some of the early Gnostic sects which referred the Jewish prophetical books to the inspiration of beings inferior to Him by Whom the law was given, as well as in the arbitrary modes of criticism applied by some of the later sects to the books of Scripture. A form of Gnosticism thus developed from Judaism when the latter was brought into contact with the mystic speculations of the East, whether we suppose Essenism to have been a stage in the process of growth or both to have been independent growths under similar circumstances of development. Lipsius notes as the characteristics of those sects which he counts as belonging to the first stage of Gnosticism that they still move almost or altogether within the circle of the Jewish religious history, and that the chief problem they set themselves is the defining the relation between Christianity and Judaism. The solutions at which they arrive are very various. Those Jewish sects whose Essenism passed into the Ebionitism of the Clementines regarded Christianity as essentially identical with Judaism, either religion being sufficient for salvation. These sects are quite orthodox as to the Creation, their utmost deviation (if it can be called so) from the received belief being the ascription of Creation to the immanent wisdom of God. Other Jewish speculators came to think of the formation of matter as accomplished by a subordinate being, carrying out, it may be, the will of the Supreme, but owing to his finiteness and ignorance doing the work with many