3. Our own ordered world or Cosmos created by the Demiurge but ruled by the Devil. 4. Chaos or unarranged Matter ruled by Beelzebub, Prince of the Demons. Much of this may be due to the desire apparently inborn in natives of Egypt to define with excessive minuteness the topography of the invisible world; but the disposition of these different Rulers was by no means a matter of indifference to mankind. The Demiurge, as in the Ophite system, was not, indeed, bad, but foolish and blind, not knowing what he did, nor why he created man. Yet it is he who sends forth the souls of men which reach them at their birth and leave them at their death. Hence, says Hippolytus, he is called Psyche or Soul as Sophia is called Pneuma or Spirit. But this soul of man is little else than what we call the life, and here as in all else the Demiurge is controlled without knowing it by his mother Sophia, who from her place in the Heavenly Jerusalem directs his operations. The bodies of men the Demiurge makes from that hylic and diabolic substance which is matter[385], and the soul which comes from him dwells within it as in an inn, into which all may enter. Sometimes, says Valentinus—and in this instance at least we know it is he, not one of his followers, who is speaking—the soul dwells alone and sometimes with demons, but sometimes with Logoi or “words,” who are heavenly angels sent by Sophia Without and her spouse the Joint Fruit of the Pleroma into this world, and who dwell with the soul in the earthly body, when it has no demons living with it.[386] After leaving the body of matter, the soul will even be united with its especial angel in a still more perfect manner, as is a bridegroom with his bride[387], a state which is sometimes spoken of as “the Banquet,” and seems connected with what has been said above about the meeting of Jesus the Joint Fruit with the Sophia Without[388]. Yet this is not a question of conduct or free will, but of predestination, and seems to mark the chief practical difference between Valentinus on the one hand and the Ophites and the pre-Christian Gnostics on the other. The Ophites, as we have seen, believed in the threefold nature of the soul, or its composition from the pneumatic or spiritual, the psychical or animal, and the choic or earthly, all which elements were thought to be present in everyone. But they held, following their predecessors the Orphici, that these divisions corresponded to what may be called degrees of grace, and that it was possible for man to pass from one category to the other, and become wholly pneumatic or psychic or earthly. Valentinus, however, introduces a different idea and makes the distinction between the three different categories of human souls one not of degree, but of essence[389]. Men have not a threefold soul, but belong to one of three classes, according to the source of their souls. Either they are pneumatic, _i.e._ spiritual, belonging wholly to