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The work mentioned before makes very honorable mention of its predecessors, and we were incited to investigate those original sources themselves. We turned to the works of Theophrastus, Paracelsus, and Basilius Valentinus, as well as to those of Helmont, Starkey, and others, whose doctrines and directions, resting more or less on nature and imagination, we endeavored to see into and follow out.
The Gnostic philosophy had many forms and many interdivisions; but most of the "heresies" of the first centuries were branches of this one tree: it rose into prominence, it is said, about the time of Adrian, and among its early leaders were Marcion, Basilides, and Valentinus.
We are only concerned with one of them here, the so-called Untitled Apocalypse, which is markedly distinct from the others in character and style. Schmidt dates it well in the second century A.D., and with this estimate I am inclined to agree. If it is by one writer, I think it may be dated from 160 or 170 A.D.-200 A.D., and belongs to the period of Basilides and Valentinus.
The other indications tally quite sufficiently with the date 170-190 A.D. Basilides, Valentinus, Marcion, the Marcionites, we know were active long before this period. I can see no sound objection to the date 170-180 A.D., but by adding ten years to this we shall reach the extreme limit admissible.
Less equivocal evidence is afforded by the statements of Irenaeus respecting the Valentinians. There is no reason to say that it does not include Valentinus himself. Positive evidence is wanting, but negative evidence still more.
In the remarkable fragment called the Pistis Sophia, we have a document of the greatest interest bearing on the hidden teaching, written by the famous Valentinus. In this it is said that during the eleven years immediately after His death Jesus instructed His disciples so far as "the regions of the first statutes only, and up to the regions of the first mystery, the mystery within the veil."
The Gnostics of the first Christian centuries attributed it to Ieu, the first man; and in one of the oldest manuscripts in existence, now in the British Museum the Coptic version of the "Faithful Wisdom," said to have been written by the great Gnostic philosopher Valentinus in the fourth century there is mention made of this venerable relic, the Saviour being said to inform the Virgin Mary that He has appointed the Spirit Kalapataraoth as guardian over it.
On the whole, Irenaeus seems to have had a pretty complete knowledge of the writings and teaching of the Valentinians. We conclude therefore, that, while it cannot be alleged positively that any of the quotations or allusions were really made by Valentinus, it would be rash to assert that none of them were made by him, or that he did not use our present Gospels.
ZENOTHEMIS. I spoke just now, Marcus, as though I believed that the redemption of men had been accomplished by Jesus crucified, because I know that such is the belief of the Christians, and I borrowed their opinion that I might the better show the mistake of those who believe in the eternal damnation of Judas. But, in reality, Jesus was, in my eyes, but the precursor of Basilides and Valentinus.
On a moderate computation, the indirect testimony of Irenaeus may be taken to refer not to the period 185-195 A.D., which is out of the question but to that from 160-180 A.D. This is not pressing the possibility, real as it is, that Valentinus himself, who flourished from 140-160 A.D., may have been included.
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