Ch. 4. The angels occupying the lowest heaven, that, namely, which is visible to us, created all those things which are in the world, and made allotments among themselves of the earth, and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews. Inasmuch as he wished to make the other nations subject to his own people, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were hostile to his nation. But the unbegotten and nameless Father, seeing their ruin, sent his own first-begotten Nous, for he it is who is called Christ, to set free from the power of those who made the world them that believe in him. He therefore appeared on earth as a man to the nations of those powers and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain Cyrenian, was compelled and bore the cross in his stead; and this latter was transfigured by him that he might be thought to be Jesus and was crucified through ignorance and error; but Jesus himself took the form of Simon and stood by and derided him. For as he is an incorporeal power and the Nous of the unborn Father, he transfigured himself at pleasure, and so ascended to him who had sent him, deriding them, inasmuch as he could not be held, and was invisible to all. Those, then, who know these things have been freed from the princes who made the world; so that it is not necessary to confess him who was crucified, but him who came in the form of a man, and was thought to have been crucified, and was called Jesus, and was sent by the Father, that by this dispensation he might destroy the works of the makers of the world. Therefore, Basilides says that if any one confesses the crucified, he is still a slave, under the power of those who made our bodies; but whoever denies him has been freed from these beings and is acquainted with the dispensation of the unknown Father. Ch. 5. Salvation is only of the soul, for the body is by nature corruptible. He says, also, that even the prophecies were derived from those princes who made the world, but the law was especially given by their chief, who led the people out of the land of Egypt. He attaches no importance to meats offered to idols, thinks them of no consequence, but makes use of them without hesitation. He holds, also, the use of other things as indifferent, and also every kind of lust. These men, furthermore, use magic, images, incantations, invocations, and every other kind of curious arts. Coining also certain names as if they were those of the angels, they assert that some of these belong to the first, others to the second, heaven; and then they strive to set forth the names, principles, angels, powers, of the three hundred and sixty-five imagined heavens. They also affirm that the name in which the Saviour ascended and descended is Caulacau.(43)