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Basilides

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From Wikipedia, the free encyclopedia

"Basilides" redirects here. For the 17th century Ethiopian

Emperor, see Fasilides of Ethiopia. For the martyr, see

Basilides and Potamiana.

Basilides(Greek: ) was an early Gnosticreligious

teacher in Alexandria, Egypt[1]who taught from 117138

AD,

[* 1]

and was a pupil of either Menander,

[2]

or an allegedinterpreter of St. Peternamed Glaucias.[3]TheActs of the

Disputation with Manesstate that for a time he taught among

the Persians.[4]He is believed to have written over two dozen

books of commentary on the Christian Gospel(now all lost)

entitled Exegetica,[2]making him one of the earliest Gospel

commentators. Onlyfragments of his works are preserved that

supplement the knowledge furnished by his

opponents.[citation needed]

The followers of Basilides, the Basilidians, formed a movement

that persisted for at least two centuries after him[5] St.

Epiphanius of Salamis, at the end of the 4th century,

recognized a persistent Basilidian Gnosis in Egypt. It is

probable, however, that the school melded into the main

stream of Gnosticism by the latter half of the 2nd century.[6]

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List of GnosticsectsList of gnostic terms

VTE

Contents [hide]

1 Doctrine

1.1 Creation

1.2 Faith and Election

1.3 Metempsychosis

1.4 Hell

1.5 Martyrdom

1.6 Passions

2 Practices

2.1 Marriage

2.2 Epiphany

2.3 Meat offered to idols and apos tasy

2.4 Silence

2.5 Prophets

2.6 Traditions of Matthias

3Acts of the Disputation with Manes

4 Isidorus

4.1 Expositions of the Prophet Parchor

4.2 On an Adherent Soul

4.3 Ethics

5 Legacy

5.1 Popularity

5.2 Influence

6 Sources

6.1 Church Fathers

6.2 Writings of Basil ides

6.3 Other Works

6.4 Artifacts

7 Notes

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8 References

9 Bibliography

10 External links

Doctrine [edit]

Main article: Basilidians

Creation [edit]

The descriptions of the Basilidian system given by our chief informants, St. Irenaeus (in his Adversus

Haereses) and St. Hippolytus (in his Philosophumena), are so strongly divergent that they seem to many

quite irreconcilable. According to Hippolytus, Basilides was apparently a pantheistic

evolutionist[clarification needed]; and according to Irenaeus, a dualist[clarification needed]and an emanationist.[7]

Historians, such as Philip Shaff, have the opinion that: "Irenaeus described a form of Basilideanism which

was not the original, but a later corruption of the system. On the other hand, Clement of Alexandria surely,and Hippolytus, in the fuller account of his Philosophumena, probably drew their knowledge of the system

directly from Basilides' own work, the Exegetica, and hence represent the form of doctrine taught by

Basilides himself".[8]

Faith and Election [edit]

Basilides believed faith was merely "an assent of the soul to any of the things which do not excite

sensation, because they are not present". He also believed faith was a matter of "nature," not of responsible

choice, so that men would "discover doctrines without demonstration by an intellective apprehension". [9]

Basilides also appears to have accumulated forms of dignity in accordance with ones' faith. [10]

Because Basilides believed faith was a matter of nature, doubtlessly he pushed election so far as to sever a

portion of mankind from the rest, as alone entitled by Divine decree to receive a higher enlightenment. In

this sense it must have been that he called "the election a stranger to the world, as being by nature

supermundane".[11]
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Metempsychosis [edit]

Basilides likewise brought in the notion of sin in a past s tage of existence suffering its penalty here, "the

elect soul" suffering "honourably through martyrdom, and the soul of another kind being cleansed by an

appropriate punishment." To this doctrine of metempsychosis the Basilidians are likewise said to have

referred the language of the Lord about requital to the third and fourth generations; [12]Origen states that

Basilides himself interpreted Romans 7:9 in this sense,[13]

The Apostle said, 'I lived without a law once,' that is, before I came into this body, I lived insuch a form of body as was not under a law, that of a beast namely, or a bird.[14]

However, if there be any who suffers without previous sin, it will not be "by the design of an [adverse]

power", but as suffers the babe who appears to have committed no sin. The infant is said to receive a

benefit when it is subjected to suffering, "gaining" many hardships.[13]

Hell [edit]

Origen complained that Basilides deprived men of a salutary fear by teaching that transmigrations are theonly punishments after death.[15]

Martyrdom [edit]

Because Basilides held to a fatalistic view of metempsychosis, he believed the Christian martyrswere

being punished not for being Christians, but for sins they had committed in the past. [16]This is why Origen

says that he depreciated the martyrs.[17]

Passions [edit]

The Basilideans were accustomed to call the passionsAppendages, stating that these are certain spirits

that append () themselves to rational souls in a certain primitive turmoil and confusion. Then,

they imitate the actions of those they are appended to, and not only acquire the impulses of the irrational

animals, but even imitate the movements and beauties of plants. These Appendages can also have

characteristics of habit [derived from stones], as the hardness of adamant.[18]

It is impossible to determine the precise origin of this s ingular theory, but it was probably connected with
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the doctrine of metempsychosis, which seemed to find support in Plato's Timaeus.[19]St. Clement of

Alexandria stated that the plurality of souls makes the body a Trojan horse.[13]

Practices [edit]

Marriage [edit]

Reciting the views of different heretics on marriage, Clement[20]

gives specimens of the teaching ofBasilides and his son Isidore, by way of rebuke to the immorality of the later Basilidians. He first reports the

exposition of Matthew 19:11 (or a similar evangelic passage), in which there is nothing specially to note

except the interpretation of the last class of eunuchs as those who remain in celibacy to avoid the

distracting cares of providing a livelihood. He goes on to the paraphrase of 1 Corinthians 7:9 , interposing

in the midst an illustrative sentence from Isidore, and transcribes the language used about the class above

mentioned.

But suppose a young man either poor or depressed, and in accordance with the word [in the

Gospel] unwilling to marry, let him not separate from his brother; let him say 'I have entered

into the holy place, nothing can befall me'; but if he have a suspicion, let him say, 'Brother,

lay thy hand on me, that I may sin not,' and he shall receive help both to mind and to senses;

let him only have the will to carry out completely what is good, and he shall succeed. But

sometimes we say with the lips, 'We will not sin,' while our thoughts are turned towards

sinning: such an one abstains by reason of fear from doing what he wills, lest the punishment

be reckoned to his account. But the estate of mankind has only certain things at once

necessary and natural, clothing being necessary and natural, but sexual intercourse natural,

yet not necessary.[21]

Epiphany [edit]

Although we have no evidence that Basilides, like some others, regarded Jesus's Baptismas the time when

a Divine being first was joined to Jesus of Nazareth, it seems clear that he attached some unusual

significance to the event. St. Hippolytus of Rome implied that Basilides regarded the Baptism as the
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occasion when Jesus received "the Gospel" by a Divine illumination. [22]

"They of Basilides," says Clement,[23]"celebrate the day of His Baptism by a preliminary night-service of

[Scripture] readings." The Venice MS. states that the Basilideans celebrated the night before the Epiphany

singing and flute-playing in a heathen temple at Alexandria: so that probably the Basilidian rite was a

modification of an old local custom.[24]

Meat offered to idols and apostasy[edit]

Eusebius of Caesarea quotes Agrippa Castor, who said that Basilides: "taught also that the eating of meat

offered to idols and the unguarded renunciation of the faith in times of persecution were matters of

indifference".[2]However, from St. Clement of Alexandria's Stromata, it appears that Agrippa Castor

misunderstood the purpose of Basilides's argument, partly from the actual doctrine and practices of later

Basilidians; but it may also have had some justification in incidental words which have not been

preserved.[citation needed]It appears as if Basilides was actually saying that the eating of meat offered to

idols and apostasy weren't condemned for immorality, but were punishments because of immorality.[16]

Silence [edit]

According to Agrippa Castor, Basilides "in Pythagorean fashion" prescribed a silence of five years to his

disciples.[2]

Prophets [edit]

Agrippa Castor stated that Basilides "invented prophets for himself named Barcabbas and Barcoph, and

others that had no existence". [2]The alleged prophecies apparently belonged to the apocryphal Zoroastrian

literature popular with various Gnostics.[13]

Traditions of Matthias [edit]

According to Basilides and Isidore, Matthias spoke to them mystical doctrines which he heard in private

teaching from the Saviour.[25][26]Origen also[27]and after him Eusebius refer to a "Gospel" of or according

to Matthias.[28]The true name was apparently the Traditions of Matthias.[29]
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cts of the Disputation with Manes [edit]

The writer ofActsheld Basilides responsible for dualism, yet his language on this point is loose, as if he

were not sure of his ground; and the quotation which he gives by no means bears him out. It is quite

conceivable that his understanding of Basilides came from the dualistic Basilidians of his day, who have

given a wrong interpretation to genuine words of their master. [30]Indeed the description of evil as a

supervenientnature without root, reads almost as if it were directed against Persian doctrine, and may be

fairly interpreted by Basilides's comparison of pain and fear to the rust of iron as natural

accidents.[citation needed]

The identity of the Basilides of the Acts with the Alexandrian has been denied by Gieselerwith some show

of reason. It is at least s trange that our Basilides should be described simply as a "preacher among the

Persians," a character in which he is otherwise unknown; and all the more since he has been previously

mentioned with Marcion and Valentinusas a heretic of familiar name. [31]On the other hand, it has been

justly urged that the two passages are addressed to different persons. The correspondence is likewise

remarkable between the "treatises" in at least thirteen books, with an interpretation of a parable among theircontents, and the "twenty-four books on the Gospel" mentioned by Agrippa Castor, called Exegeticaby

Clement. Thus the evidence for the identity of the two writers may on the whole be treated as

preponderating. But the ambiguity of interpretation remains; and it would be impossible to rank Basilides

confidently among dualists, even if the passage in the Acts stood alone: much more to use it as a standard

by which to force a dualistic interpretation upon other clearer statements of his doctrine.[13]

Isidorus [edit]

Hippolytus [25]couples with Basilides "his true child and disciple" Isidore. He is there referring to the use

which they made of the Traditions of Matthias; but in the next sentence he treats them as jointly

responsible for the doctrines which he recites. Our only other authority respecting Isidore is Clement

(copied by Theodoret), who calls him in like manner "at once son and disciple" of Basilides. [32]

Expositions of the Prophet Parchor [edit]

Isidore's Expositions of the Prophet Parchortaught the higher thoughts of heathen philosophers and
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mythologers were derived from Jewish sources.[13]So, by quoting the philosopher Pherecydes, who had

probably a peculiar interest for Isidore as the earliest promulgator of the doctrine of metempsychosis known

to tradition,[33]Isidore was proving his validity as a descendant of the prophets. [13]

Isidore's allegation that Pherecydes followed "the prophecy of Ham" was also used to claim that the

apocryphal Zoroastrian books had quasi-biblical sanctity as proceeding from Zoroaster, a son of Noah; so

Isidore gladly accepted the theory as evidence for his argument. [13]

On an Adherent Soul [edit]

In his book On an Adherent Soul, Isidore appears to have argued against his father's teaching on

"Appendages".[34]He insists on the unity of the soul, and maintains that bad men will find "no common

excuse" in the violence of the "appendages" for pleading that their evil acts were involuntary: "our duty is",

he says, "by overcoming the inferior creation within us through the reasoning faculty, to show ourselves to

have the mastery".[13]

Ethics [edit]A passage from Isidore's Ethicssays: "Abstain, then, from a quarrelsome woman lest you are distracted

from the grace of God. But when you have rejected the fire of the seed, then pray with an undisturbed

conscience. And when your prayer of thanksgiving," he says, "descends to a prayer of request, and your

request is not that in future you may do right, but that you may do no wrong, then marry." [35]

Legacy [edit]

Gnosticism was throughout eclectic, and Basilides superadded an eclecticism of his own. AntecedentGnosticism, Greek philosophy, and the Christian faith and Scriptures all exercised a powerful and

immediate influence over his mind. It is evident at a glance that his system is far removed from any known

form of Syrian or original Gnosticism. Like that of Valentinus, it has been remoulded in a Greek spirit, but

much more completely.[13]

Ancient writers usually name Basilides before Valentinus; but there is little doubt that they were at least

approximately contemporaries, and it is not unlikely that Valentinus was best known personally from his
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sojourn at Rome, which was probably[36]the last of the recorded stages of his life. There is at all events no

serious chronological difficulty in supposing that the Valentinian system was the starting-point from which

Basilides proceeded to construct by contrast his own theory, and this is the view which a comparison of

doctrines suggests.[13]

In no point, unless it be the retention of the widely spread term archon, is Basilides nearer than Valentinus

to the older Gnosticism, while several leading Gnostic forms or ideas which he discards or even repudiates

are held fast by Valentinus.

[13]

Such are descent from above,

[37]

putting forth or pullulation, syzygies ofmale and female powers, and the deposition of faith to a lower level than knowledge. Further, the unique

name given by Basilides to the Holy Spirit, "the Limitary () Spirit," together with the place assigned

to it, can hardly be anything else than a transformation of the strange Valentinian "Limit".[38]

The same softening of oppositions which retain much of their force even with Valentinus shows itself in

other instances, as of matter and spirit, creation and redemption, the Jewish age and the Christian age, the

earthly and the heavenly elements in the Person of Jesus. The strongest impulse in this direction probably

came from Christian ideas.[13]

An antecedent matter was expressly repudiated, the words of Genesis 1:3 eagerly appropriated, and a

Divine counsel represented as foreordaining all future growths and processes; yet the chaotic nullity out of

which the developed universe was to spring was attributed with equal boldness to its Maker: Creator and

creation were not confused, but they melted away in the distance together. [13]Nature was accepted not

only as prescribing the conditions of the lower life, but as practically the supreme and permanent arbiter of

destiny. Thus though faith regained its rights, it remained an energy of the understanding, confined to those

who had the requisite inborn capacity; while the dealings of God with man were shut up within the lines of

mechanical justice.[13]

Popularity [edit]

Basilides had to all appearance no eminent disciple except his own son. Although Basilides is mentioned

by all the Church Fathers as one of the chiefs of Gnosticism, the system of Valentinus seems to have been

much more popular and wider spread, [13]as was also Marcionism.[citation needed]

Influence [edit]
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20th-century psychoanalystCarl Jungwrote his Seven Sermons to the Deadand attributed them to

Basilides.[citation needed]The Argentine writer Jorge Luis Borgeswas interested in Irenaeus' account of

Basilides' Gnostic doctrine and wrote an essay on the subject: "A Vindication of the False Basilides"

(1932).[citation needed]Basilides' Gnostic Gospel is one of the books mentioned in Borges's short story "The

Library of Babel" (1941).[citation needed]Basilides also appears in Borges' "Three Versions of Judas" (1944),

which opens with the striking passage: "In Asia Minoror in Alexandria, in the second century of our faith,

when Basilides published that the Cosmos was a reckless or evil improvisation by deficient

angels...".[citation needed]

Sources [edit]

Church Fathers [edit]

Historians know of Basilides and his teachings mainly through the writings of his detractors, and it is

impossible to determine how reliable these accounts are. [citation needed]The oldest refutation of the

teachings of Basilides, by Agrippa Castor, is lost,[citation needed]and we are dependent upon the later

accounts of:[39]

Eusebius of Caesarea, Ecclesiastical History, Book IV, Chapter vii, written around the 4th century.

St. Clement of Alexandria, Stromata, Book I, Chapter xxi; Book II, Chapters vi, viii, and xx; Book IV,

Chapters xi, xii, and xxv; Book V, Chapter I, etc., written between 208 and 210, and the so-called

Excerpta ex Theodotoperhaps from the same hand.

St. Hippolytus of Rome, Philosophumena, Book VII, written about 225.

Pseudo-Tertullian,Against All Heresies, a little treatise usually attached to Tertullian's DePraescriptionibus, but really by another hand, perhaps by Victorinus of Pettau, written about 240 and

based upon a non-extant "Compendium" of St. Hippolytus.

St. Epiphanius of Salamis, Panarion, Book I, Sect xxiv.

Theodoret of Cyrus, Compendium of Heretical Accounts, Book I, Chapter iv.

Writings of Basilides [edit]

Nearly everything Basilides wrote has been lost, but the names of three of his works and fragments are
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available in the present day:[citation needed]

Fragments of the Exegetica are available from St. Clement of Alexandria in his Stromata, Book IV,

Chapter 12, and from Archelaus in hisActs of the Disputation with Manes, Chapter 55, and probably

also from Origenin his Commentary on Romans V, Book I.

Origen states that "Basilides had even the audacity to write a Gospel according to Basilides",[40]and

both St. Jerome[41]and St. Ambrose[42]repeat Origen. Yet no trace of a Gospel by Basilides exists

elsewhere; and it is possible either that Origen misunderstood the nature of the Exegetica, or that theGospel was known under another name.[43]

Origen in a note on Job, xxi, 1 sqq., [citation needed]speaks of "Odes" of Basilides.[13]

Other Works [edit]

Some fragments are known through the work of Clement of Alexandria: [citation needed]

The Octet of Subsistent Entities (Fragment A)

The Uniqueness of the World (Fragment B)

Election Naturally Entails Faith and Virtue (Fragment C)

The State of Virtue (Fragment D)

The Elect Transcend the World (Fragment E)

Reincarnation (Fragment F)

Human Suffering and the Goodness of Providence (Fragment G)

Forgivable Sins (Fragment H)

A book calledActs of the Disputation with Manes, which was written during the close of the 3rd century or

later, speaks about the Basilidean origins of Manichaeism.[13]

Artifacts [edit]

Artistic remains of Gnosticism such as Abrasaxgems, and literary remains like the Pistis Sophia, the

latter part of which probably dates back to the end of the 2nd century and, though not strict ly Basilidian,

yet illustrates early Alexandrian Gnosticism.[citation needed]
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Notes [edit]

1. ^Hort 1911notes that to prove that the heretical s ects were "later than the catholic Church," Clement of

Alexandria (Stromata, vii. 17 ) assigns Christ's own teaching to the reigns of Augustus and Tiberius; that

of the apostles , of St. Paul at least, ends, he says, in the time of Nero; whereas "the authors of the sects

arose later, about the times of the emperor Hadrian, and continued quite as late as the age of the elder

Antoninus." He gives as examples Basilides, Valentinus , and (if the text is s ound) Marcion. Yet his

language about Carpocratesa few lines further on suggests a doubt whether he had any better evidence

than a fallacious inference from their order in Irenaeus.[citation needed]He was acquainted with the refutation

of Basilides by Agrippa Castor; but it is not clear, as is sometimes as sumed, that he meant to ass ign both

writers to the sam e reign. His chronicle (Armenian) at the year 17 of Hadrian (A.D.133) has the note "The

heresiarch Basil ides appeared at these times". Earliest of all, but vaguest, is the testimony of Justin Martyr.

The probable inference that the other great heresiarchs , including Basilides, were by this time dead

receives s ome confirmation from a pas sage in his Dialogue against Trypho(c. 135).

References [edit]

1. ^Hort 1911cites Iren. p. 100 Mass .; followed by Eus. H. E.iv. 7; Epiph. Haer.xxiv. 1, p. 68 c; cf. xxiii. 1, p. 62

B; Theod. Haer. Fab.i. 2.

2. ^ abcdeEusebius of Caesarea, Ecclesiastical HistoryBook iv. Chapter vii.

3. ^St. Clement of Alexandria, StromataBook vii. Chapter xvii.Gnostic scholar Bentley "Laytonaccepts the

Glaukias connection". Pearson 2008, 4.

4. ^Archelaus,Acts of the Disputation with ManesChapter lv.[verification needed]

5. ^Hort 1911states that "It is a s ingular testimony to the impress ion created at the outset by Basil ides and

his system that he remained for centuries one of the eponymi of heresy".

6. ^Mead 1900, 253 f.

7. ^Kurt Rudolph, 'Gnosis: The Nature & History of Gnosticism', page 310 (T & T Clark Ltd, second and

revised and expanded ed ition, 1980). ISBN 0-567-08640-2

8. ^Nicene and Post-Nicene Fathers, Second Seriesvolume=? page 178, note 7.[verification needed]

9. ^St. Clement of Alexandria, StromataBook ii. Chapter iii.

10. ^St. Clement of Alexandria StromataBook v. Chapter i.

11. ^St. Clement of Alexandria, StromataBook iv. Chapter xxvi.

i
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12. ^Hort 1911cites Exc. Theod.976.

13. ^ abcdefghijklmnopqrHort 1911.

14. ^Hort 1911cites Com. in Rom.iv. 549, Ru.

15. ^Hort 1911cites Com. in Matt. l.c.

16. ^ abSt. Clement of Alexandria, StromataBook iv. Chapter xii.

17. ^Hort 1911cites Com. in Matt.iii. 856 Ru.

18. ^St. Clement of Alexandria, StromataBook ii . Chapter xx.

19. ^Timaeus42 , 90 f .20. ^Hort 1911cites Strom.iii . 508 ff.

21. ^Hort 1911cites Cf. Plut. Mor.989.

22. ^St. Hippolytus of Rom e, PhilosophumenaBook vii.

23. ^Strom.i. 146, p. 408.

24. ^Hort 1911cites Venice MS. ii. 483 Dind.: iii. 632 Oehler.

25. ^ abSt. Hippolytus of Rom e, PhilosophumenaBook vii. Chapter viii.

26. ^Strom.vii. 900.[verification needed]

27. ^Hort 1911cites Hom. in Luc.i. t. iii p. 933.28. ^Hort 1911cites H. E.iii. 25, 6.

29. ^Hort 1911cites Strom.ii. 452; iii. 523 (copied by Eusebius, H. E.iii. 29. 4); vii. 882.

30. ^Cf. Uhlhorn, 52 f.[verification need ed]

31. ^Hort 1911cites Routh, Rell. Sac.c. 38, p. 138.

32. ^Hort 1911cites Strom.vi. 767.

33. ^Hort 1911cites Cf. Zeller, Philos. d. Griechen, i. 55 f. ed. 3.

34. ^Hort 1911cites Strom.ii. 488.

35. ^Hort 1911cites Strom.iii. 510.

36. ^Hort 1911cites Lipsius, Quellen d. lt. Ketzergeschichte, 256.

37. ^See a passage a t the end of Hippolytus, Philos.vii. 22.[verification needed]

38. ^Hort 1911cites Baur in Theol. Jahrb.for 1856, 156 f.

39. ^Arendzen 1913.

40. ^Hort 1911cites Origen, Homilies on Luke1.1.

41. ^Hort 1911cites St. Jerome, Comentary on the Gospel of MatthewPrologue

42. ^Hort 1911cites Ambros e, Expositio, Euangelii ,Lucae i.2.

43 ^ H t 1911 it Cf Hil f ld Cl R H 123 ff
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43. ^Hort 1911cites Cf. Hilgenfeld, Clem. Rec. u. Hom.123 ff.

Bibliography [edit]

Attribution

This article incorporates text from a publication now in the public domain: Hort, Fenton John Anthony

(1911). "Basilides, Gnostic sect founder". In Wace, Henry; Piercy, William C. Dictionary of Christian

Biography and Literature to the End of the Sixth Century(third ed.). London: John Murray.This article incorporates text from a publication now in the public domain: Jackson, Samuel

Macauley, ed. (1914). "Basilides". New SchaffHerzog Encyclopedia of Religious Knowledge(third ed.).

London and New York: Funk and Wagnalls.

Primary sources

St. Jerome (2008). Commentary on Matthew . Trans. Thomas P. Scheck. Catholic University of

America Press. pp. 5051. ISBN978-0-8132-0117-7.

Origen (1996). Homilies on Luke . Trans. Joseph T. Lienhard. Catholic University of America Press.p. 6. ISBN978-0-8132-0094-1.

Williams, Frank (1987). The Panarion of Epiphanius of Salamis . Volume 1. Leiden; New York;

Kbenhavn; Kln: E.J. Brill. p. 70 ff. ISBN978-90-04-07926-7.

St. Hippolytus of Rome (1921). Philosophumena . Trans. Francis Legge. New York: The Macmillan

Company. pp. 7374, 78.

Secondary sources

Pearson, Birger A. (2008). "Basilides the Gnostic". In Marjanen, Antti; Luomanen, Petri.A Companion

to Second-Century Christian "Heretics". Leiden: Brill. ISBN978-90-04-17038-4.

Arendzen, John Peter (1913). "Basilides (1)". Catholic Encyclopedia. New York: Robert Appleton

Company.

Chisholm, Hugh, ed. (1911). "Basilides". Encyclopdia Britannica(11th ed.). Cambridge University

Press.

Buonaiuti, Lo Gnosticismo(Rome, 1907)

Duchesne, Hist. ancienne de l'Eglise(3d ed., Paris, 1907), I, xi, s.v. La Gnose et le Marcionisme
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related to this article:

The Seven Serm ons to the

Dead

Bareille in Dict. de theol. Cath.,s. vv.Abrasax, Basilide

Leclercq, Dict. d'arch. Chret., s.v.Abrasax

Bardenhewer, Gesch. der altkirch. Lit.(Freiburg, 1902), I

Mead, G.R.S. (1900). "The Basilidian Gnosis" . Fragments of Faith Forgotten. London: The

Theosophical Publishing Society.

King, C.W. (1887) [1864]. The Gnostics and their Remains . London: David Nutt.

Mansel, Gnostic Heresies

De Groot, Basilides als erster Zeuge fur das N. T.(Leipzig, 1868)

Urlhorn, Das Basilidianische System(Gttingen, 1855).

External links [edit]

"Basilides" by T. Apiryon

Fragments of Basilides

Fragments of his son Isidore

St. Clement of Alexandria's Stromata, Book iv

Archelaus' Acts of the Disputation with Manes see Chapter 55.

Categories: Gnostics Hellenistic Egyptians Gnostic saints (Christian)
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