Nearly everything known today about Sethian teaching on Seth comes from thirteen leather-bound papyrus codices discovered by chance near the Egyptian town of Nag Hammadi in 1945, buried in a sealed jar, texts that had otherwise vanished from circulation for some sixteen centuries after Gnostic writing fell out of favour and was largely destroyed as heterodox in the Christianising Roman world. The Encyclopedia of Religion records that scholars still debate why the codices were buried at all, one leading theory holding that monks at a nearby Pachomian monastery hid them to avoid destroying texts they valued after a fourth century bishop's Easter letter condemned uncanonical writings, though the manuscripts' exact original owners and reasons for concealment cannot be established with certainty from the physical evidence alone. Michael Allen Williams's influential study, Rethinking Gnosticism, argues at length that Gnosticism itself, including the Sethian material the Nag Hammadi find made available, does not name a single coherent ancient movement so much as a modern scholarly category imposed after the fact on a diverse set of texts, and that the category should, in his view, be dismantled rather than refined, a position Karen King's companion study takes seriously as a live methodological question rather than treating Williams's challenge as already settled either way.