[59]. Irenaeus, op. cit. Bk I. c. 18, p. 197, Harvey. Hippolytus, op. cit. Bk VII. c. 28, p. 368, Cruice.
[60]. Hippolytus, op. cit. Bk VIII. c. 8.
[61]. Irenaeus, op. cit. Bk I. c. 1, § 13, pp. cxli and 61, Harvey.
[62]. Ibid. Bk I. c. 1, § 31, pp. cxli and 62, Harvey.
[63]. Irenaeus, op. cit. Bk I. c. 19, § 3, p. 202, Harvey; Hippolytus, op. cit. Bk IV. c. 24, p. 225, Cruice; Tertullian, Scorpiace, c. I.
[64]. For the accusation against the Christians, see Athenagoras, Apologia, cc. III., XXXI.; Justin Martyr, First Apol. c. XXVI. For that against the Jews, Strack, Le Sang et la fausse Accusation du Meurtre Rituel, Paris, 1893. For that against the Freemasons, “Devil Worship and Freemasonry,” Contemporary Review for 1896.
[65]. See n. 1, supra. So Eusebius speaks of the Simonians receiving baptism and slipping into the Church without revealing their secret tenets, Hist. Eccl. Bk II. c. 1.
[66]. Revillout, Vie et Sentences de Secundus, Paris, 1873, p. 3, n. 1.
[67]. Amélineau, Le Gnosticisme Égyptien, p. 75, thus enumerates them: the doctrine of emanation, an unknown [i.e. an inaccessible and incomprehensible] God, the resemblance of the three worlds, the aeonology of Simon, and a common cosmology. To this may be added the inherent malignity of matter and the belief in salvation by knowledge. See Krüger, La Grande Encyclopédie, s.v. Gnosticisme.
[68]. Renan, Mare Aurèle, p. 114.