ters in the
earlier part of the second century. In Basilides the Gnostic we
have the first of a chain of writers who, though not holding the
orthodox tradition of doctrine, yet called themselves Christians
(except under the stress of persecution) and used the Christian
books--whether or to what extent the extant documents of
Christianity we must now endeavour to determine.

Basilides carries us back to an early date in point of time. He
taught at Alexandria in the reign of Hadrian (117-137 A.D.).
Hippolytus expounds at some length, and very much in their own
words, the doctrines of Basilides and his school. There is a
somewhat similar account by Epiphanius, and more incidental
allusions in Clement of Alexandria and Origen.

The notices that have come down to us of the writings of Basilides
are confusing. Origen says that 'he had the effrontery to compose
a Gospel and call it by his own name' [Endnote 188:1]. Eusebius
quotes from Agrippa Castor, a contemporary and opponent from the
orthodox side, a statement that 'he wrote four and twenty books
(presumably of commentary) upon the Gospel' [Endnote 189:1].
Clement of Alexandria gives rather copious extracts from the
twenty-third of these books, to which he gave the name of
'Exegetics' [Endnote 189:2].

Tischendorf assumes, in a manner that is not quite so 'arbitrary
and erroneous' [Endnote 189:3] as his critic seems to suppose, that
this Commentary was upon our four Gospels. It is not altogether clear
how far Eusebius is using the words of Agrippa Castor and how far
his own. If the latter, there can be no doubt that he understood
the statement of Agrippa Castor as Tischendorf understands his,
i.e. as referring to our present Gospels; but supposing his words
to be those of the earlier writer, it is possible that, coming
from the orthodox side, they may have been used in the sense which
Tischendorf attributes to them. There can be no question that
Irenaeus used [Greek: to euangelion] for the canonical Gospels
collectively, and Justin Martyr may _perhaps_ have done so.
Tischendorf himself does not maintain that it refers to our Gospels
_exclusively_. Practically the statements in regard to the
Commentary of Basilides lead to nothing.

Neither does it appear any more clearly what was the nature of the
Gospel that Basilides wrote. The term [Greek: euangelion] had a
technical metaphysical sense in the Basilidian sect and was used
to designate a part of the transcendental