Meanwhile, Christianity developed a number of sects with most curious titles, and of the most eccentric tendency. Half a century after the destruction of the Temple, the two forms of religion in the Old World (Judaism and Paganism) underwent a transformation and partial union. Judaism being without a state or point of centralization, endeavored to consolidate itself, whilst the Pagan world, in the full flush of its power, became disintegrated, and a disturbance was caused in men's minds which led to the most extraordinary results. To the two elements borrowed from Judaism and Christianity there were added others from the Judæan-Alexandrian system of Philo, from Grecian philosophy, and, in fact, from all corners of the earth, whose source can hardly be determined. It was a confusion of the most opposite modes of thought and teachings, Jewish and heathen, old and new, true and false, the lofty and the low, all in close juxtaposition and fusion. It seemed as though on the advent of Christianity into the world, all the most decided teachings of ancient times had bestowed a part of their contents on it, in order to obtain thereby importance and duration. The old question--whence did evil arise in this world--and how its existence could be reconciled with the idea of a good and just providence, occupied in the liveliest manner all minds which had been made acquainted with Jewish dogmas by means of the Christian apostles. It was only through a new conception of God that it seemed possible to solve this question, and this new belief was pieced together from the most varied religious systems. The higher knowledge of God, His relation to the world and to religious and moral life, was called Gnosis; those who thought that they possessed it called themselves Gnostics, and understood thereby highly gifted beings, who had penetrated the secrets of creation.