Kolarbasus."(1) At the end of the same book he declares that Irenæus, to whom he states that he is indebted for a knowledge of their inventions, has completely refuted the opinions of these heretics, and he proceeds to treat of Basilides, considering that it has been sufficiently demonstrated "whose disciples are Marcus and Kolarbasus, the successors of the school of Valentinus."(2) At an earlier part of the work he had spoken in a more independent way in reference to certain who had promulgated great heresies: "Of these," he says, "one is Kolarbasus, who endeavours to explain religion by measures and numbers."(3) The same mistake is committed by pseudo-Tertullian,(4) and Philastrius,(5) each of whom devotes a chapter to this supposed heretic. Epiphanius, as might have been expected, fell into the same error, and he proceeds elaborately to refute the heresy of the Kolarbasians, "which is Heresy XV." He states that Kolarbasus follows Marcus and Ptolemæus,(6) and after discussing the opinions of this mythical heretic he devotes the next chapter, "which is Heresy XVI.," to the Heracleonites, commencing it with the information that: "A certain Heracleon follows after Kolarbasus."(7) This absurd mistake(8) shows how little these writers {217} knew of the Gnostics of whom they wrote, and how the one ignorantly follows the other. The order, moreover, in which they set the heretic leaders varies considerably. It will be sufficient for us merely to remark here that while pseudo-Tertullian(1) and Philastrius(2) adopt the following order after the Valentinians: Ptolemæus, Secundus, Heracleon, Marcus, and Kolarbasus, Epiphanius(3) places them: Secundus, Ptolemæus, Marcosians, Kolarbasus, and Heracleon; and Hippolytus(4) again: Secundus, Ptolemæus, Heracleon, Marcus, and Kolarbasus. The vagueness of Irenæus had left some latitude here, and his followers were uncertain. The somewhat singular fact that Irenæus only once mentions Heracleon whilst he so constantly refers to Ptolemæus, taken in connection with this order, in which Heracleon is always placed after Ptolemæus,(5) and by Epiphanius after Marcus, may be reasonably explained by the fact that whilst Ptolemæus had already gained considerable notoriety when Irenæus wrote, Heracleon may only have begun to come into notice. Since Tischendorf lays so much stress upon pseudo-Tertullian and Philastrius making Ptolemaeus appear immediately after Valentinus, this explanation is after his own principle. We have already pointed out that there is not a single passage in Irenæus, or any other early writer, assigning Ptolemæus and Heracleon to a period anterior to the time when Irenæus undertook to refute their opinions. Indeed, Tischendorf has not attempted to show that {218}