For this purpose he himself had come, that he might win her first and free her from chains, and confer salvation upon men by making himself known to them. For since the angels ruled the world poorly, because each one of them coveted the principal power, he had come to mend matters and had descended, been transfigured and assimilated to powers and angels, so that he might appear among men as man, although he was not a man; and that he was supposed to have suffered in Judea, although he had not suffered. Moreover, the prophets inspired by the angels, who were the makers of the world, pronounced their prophecies; for which reason those who place their trust in him and Helena no longer regard them, but are free to do what they will; for men are saved according to his grace, and not according to their righteous works. For deeds are not righteous in the nature of things, but by mere accident and just as those angels who made the world have determined, seeking by such precepts to bring men into bondage. On this account he promised that the world should be dissolved and that those who are his should be freed from the rule of them who made the world. Thus, then, the mystic priests belonging to this sect both live profligately and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations, love-potions, also, and charms, as well as those beings who are called “familiars” [_paredri_] and "dream senders" [_oniropompi_], and whatever other curious arts can be had are eagerly pressed into their service. (_c_) Irenæus, _Adv. Hær._, I, 23. (MSG, 7:673.) The system of Menander. _Cf._ also Eusebius. _Hist. Ec._, III, 26. The successor of Simon Magus was Menander, a Samaritan by birth, who also became a perfect adept in magic. He affirms that the first power is unknown to all, but that he himself is the person who has been sent forth by the invisible beings as a saviour for the salvation of men. The world was made by angels, who, as he also, like Simon, says, were produced by the Ennœa, He gives also, as he affirms, by means of the magic which he teaches knowledge, so that one may overcome those angels that made the world. For his disciples obtain the resurrection by the fact that they are baptized into him, and they can die no more, but remain immortal without ever growing old. (_d_) Irenæus, _Adv. Hær._, I, 26. (MSG, 7:686.) The system of Cerinthus. For additional source material, see Irenæus, III, 3, 4; Hippolytus, _Ref._ VII, 33; X, 21; Eusebius, _Hist. Ec._, III, 28.