This Sophia Without the Pleroma was by no means at peace within herself. She is represented as having been afflicted with great terror at the departure of Christos and the Holy Spirit from her, when they left her to take their places within the Pleroma, and as grieving over her solitude and “in great perplexity” as to the nature of the Holy Spirit. Hence she turned herself to prayers and supplications to Christos, the being who had given her form, and these prayers were heard. Meanwhile, the thirty aeons within the Pleroma had resolved, on finding themselves safe within the guard of Stauros, to glorify the Father or Bythos by offering to him one aeon who should partake of the nature of each, and was therefore called the “Joint Fruit of the Pleroma[376].” This was Jesus “the Great High Priest,” who, on coming into existence was sent outside the Pleroma at the instance of Christos in order that he might be a spouse to the Sophia Without and deliver her from her afflictions[377]. This he did, but the four passions of Sophia, namely, fear, grief, perplexity, and supplication, having once been created could not be destroyed, but became separate and independent beings. Thus it was that matter came into being, and was itself the creation of the Deity, instead of being, as in the earlier systems, of independent origin. For Jesus “changed her fear into the substance which is psychic or animal (οὐσία ψυχικὴ), her grief into that which is hylic or material, and her perplexity into the substance of demons[378].” Of her supplication, however, Jesus made a path of repentance (ὁδὸν ἐπὶ μετάνοιαν) and gave it power over the psychic substance. This psychic substance is, says Valentinus, a “consuming fire” like the God of Moses, and the Demiurge or Architect of the Cosmos, and is called the “Place” (τόπος) and the Hebdomad or Sevenfold Power, and the Ancient of Days, and is, if Hippolytus has really grasped Valentinus’ opinions on the point, the author of death[379]. He and his realm come immediately below that of Sophia Without, here somewhat unexpectedly called the Ogdoad, where Sophia dwells with her spouse Jesus[380]. His sevenfold realm is, it would seem, the seven astronomical heavens, of which perhaps the Paradise of Adam is the fourth[381]. Below this again comes this world, the Cosmos, ruled by a hylic or material Power called the Devil (Διάβολος) or Cosmocrator, not further described by Valentinus but apparently resembling the Satan of the New Testament[382]. Lowest of all is unformed and unarranged matter, inhabited by the demons, of whom Beelzebub, as in the Gospels, is said to be the chief[383]. We have then four “places” outside the Pleroma or Godhead, arranged in a succession which reckoning from above downwards may be thus summed up: 1. The Heaven of Sophia called the Ogdoad, wherein dwell Sophia Without and her spouse Jesus[384]. 2. The Sevenfold World called the Hebdomad created and ruled by the Demiurge or Ancient of Days.